(The following questions have been developed as a way of getting at some of the fundamental concerns of Law and Gospel preachers. Specifically we are interested in how the Word is functioning. To learn more about this unique preaching genre, see my brief guide to Law and Gospel preaching, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)
1. How does the Word function in the text? The whole passage is a description of the Spirit's work. Part of that work is testifying to and glorifying Christ and part of that is guiding us into all truth. There is also the work of proving "the world wrong about sin and righteousness and judgment." The first two functions we could understand as a gospel function - good news. This is the Spirit showing us who Jesus really is and guiding us to live as Christ lived. The other function we could understand as a law function. The Spirit reveals to the world (us included) sin, righteousness and judgment. The hope is to lead all to repentance. Leading all to repentance is a function of the Law.
2. How is the Word not functioning in the text? In this text there is almost an "us/them" dichotomy set up. For "us" the Spirit functions in a gospel way, assuring us that we have an advocate - a defender. For "them" (i.e. the world) the Spirit functions in a law way, assuring us that the world will have its sins and erroneous ways exposed. With the world the Spirit is not defense attorney but prosecutor. So depending on the audience, the Word functions as either law or gospel.
3. With whom are you identifying in the text? This is an interesting question. We are drawn to identifying with those whom the Spirit defends. We ought to do this. We might consider identifying also with those whom the Spirit exposes, calling to repentance. We are certainly among those who are called to repentance. We are both saint and sinner, as Luther said.
4. What, if any, call to obedience is there in this text? Most of this text is about what the Spirit will do; not about what we are called to. There is one brief verse which does call us to obedience; verse 15:27: "You also are to testify because you have been with me from the beginning." This is our call - to bear witness to Christ.
5. What Law/Gospel couplet is suggested by this text? Using some of the language from the text, we can imagine a number of couplets: sinful/made righteous; unrighteous/justified; under judgment/freed from judgment.
6. Exegetical work: The extensive article in Kittel's NT dictionary around the word "Paraclete", translated alternately as Comforter (KJV, LB), Helper (Ph, TEV), Counselor (RSV, NIV), and Advocate (NRSV, JB, NEB) is very enlightening. Kittel looks back through antiquity to show that in Greek usage, the term was "clearly legal". The "whole sphere of known Greek and Hellenistic usage outside the NT yields the clear picture of a legal advisor or helper or advocate in the relevant court." (Theological Dictionary of the NT, Vol. V, pp. 803). The term does not appear in the LXX, and in rabbinical teaching, the term is always used for an advocate before God. In the NT, however, the usage changes, but never includes the role of comforter, which would exclude several of the most popular translations. The term is used only in the Johannine writings, and seems to be functioning as a hybrid of the usage employed by the 3rd century Mandaean gnostic community, where "divine helper" is its meaning, and the OT and Jewish world where "advocate" is its function. "More difficult to define," Kittel says, "is the idea, expressly attested only in John, of a Paraclete at work in the world both in and for the disciples. Jesus Himself is regarded as such during his earthly ministry." Finally then, Kittel argues that it is best to think of the Paraclete as Supporter or Helper, "though the basic concept and sustaining religious idea is that of 'advocate'." (Ibid, p. 800-814) Another smaller article by Kittel around the word translated as "prove the world wrong" (vs. 16:8) is also important. The meaning is "to show someone [their] sin and summon [them] to repentance." "The word does not mean only 'to blame' or 'to reprove'... or 'to expose', but 'to set right', namely, 'to point away from sin to repentance'." (TDNT, Vol. II, p. 474) This means that the work of the Paraclete to expose sin and righteousness and judgment is not merely an act of prosecution, but one which hopefully leads to new life for those exposed.
7. How does the Crossings Community model work with this text? Mark Marius does a nice job of showing how the Law functions in particular ways, each deepening our dependence on the work of Christ. First, we are wrong about sin; then, we are wrong about righteousness; finally, we are wrong about judgement and it is too late. See the entire analysis at crossings.org/text-study.
Blessings on your proclamation!
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