Dr Paul Allen

The Greek word used to refer to the Spirit by John is paraklētos , often translated as Counsellor . It is not used by any other NT author but was widely used before John. Given that the word is capable of several translations, it may be more appropriate to use the transliteration of the Greek ( paraclete ) rather than offer a translation.  Nevertheless, several translations could help define characteristics of the Spirit. Fundamentally, the metaphor is intended to leave the reader awestruck by the comprehensive nature of the conscientious compassion of the Spirit for believers. The term paraklētos is made up of two elements that may provide an insight into its meaning, referring to one who has been called ( kaleō ) alongside ( para ) another. Although the breakdown of a word and its etymology may not necessarily reveal its best translation in a given era or context, it can provide some insight into its meaning.  The word paraklētos was used in various ways in the first cent...

Jesus articulates the amazing truth that it will be to the advantage of the disciples for him to leave them, for then the Spirit will be sent in his place. Although Jesus had been of such great importance to them, he now says that someone is coming who can be of even greater benefit (16:7) to them, and they will be active based on his strength. In 14:12–14, Jesus identifies one of the benefits of the arrival of the Spirit. Jesus promises that the works (erga) that he performed will be achieved to a greater degree by those who believe in him. Such works are best identified as miracles and possibly also ethical acts. It may be appropriate to recognize that anything that fulfils the will of God, as exemplified in the life of Jesus, may be identified thus. However, to suggest that believers will be able to perform greater miraculous works than Jesus, in terms of the dramatic impact they cause, is an unlikely interpretation of the text. Nor is Jesus promising that greater power will be avai...

Jesus uses the metaphor of water in association with the Spirit in the context of salvation. It is no coincidence that these words of Jesus were uttered during the seven-day-long Feast of Tabernacles (7:2).  It was popularly referred to as the Feast of Tents due to the fact that the participants camped in homemade shelters, erected on rooftops or in the fields (Lev. 23:34–36). It functioned as a thanksgiving for the harvests and an opportunity to remember how God had guided their forefathers during the forty years in the wilderness. Implicit was an anticipation of the arrival of the kingdom of God, when their ‘exile’ would finally be over and life-giving water would be available in abundance. Little wonder that Josephus described it as the most popular festival held in the temple. It was at this feast that the ritual of drawing water took place on each of the seven days, reflecting the provision of water from the rock by God (Exod. 17:1–6). Water was drawn from the Pool of Siloam a...

In Saul’s next attempt to destroy David, he unrealistically tried to involve those around him who loved David. Jonathan’s fondness for David is expressed by the same word as is used for the pleasure Saul had previously taken in David (18:22). It may be that Jonathan’s calm good sense in removing David from the scene and then facing his father with the realities of David’s support, through which the LORD won a great victory for all Israel, brought Saul back to one of his periods of reality. Jonathan must have had some awareness of Saul’s fear that David would replace him.  Still, his serene acceptance of the implications of David’s victories was maybe a further factor in Saul’s recovery of perspective. Jonathan’s attempts to prevent his father from further damaging himself by his obsession are admirable. Saul was persuaded, and David, at least for a while, was able to return to court. Saul’s confirmation of his word with an oath reflects the extremes of his mood swings. 19:8–10 / A ...

In  Jack Deere 's intriguing book,  Surprised by the Power of the Spirit , he suggests the following hypothetical situation and result: "If you were to lock a brand-new Christian in a room with a  Bible  and tell him to study what the Scriptures have to say about healing and miracles, he would never come out of the room a cessationist." 1   Elsewhere, he writes, Everyone who picked up the Bible, started reading, and concluded that God was still doing signs and wonders and that the gifts of the Holy Spirit had not passed away. The doctrine of cessationism did not originate from a careful study of the Scriptures. The doctrine of cessationism originated in experience.  2 Deere may have a point, but a person reading the Bible and studying miracles and healing may also have several questions about these things. Why do the epistles have little discussion about them? Why does Paul leave people sick ( Phil 2:26-27 ;  1 Tim 5:23 ;  2 Tim 4:20 ...