S. The truth as the medium of the Spirit's mani- festation.— A thesis that at this point acquired immense importance was that which defines the conditions and phenomena in which the Spirit manifests Himself, and the means by which His self-revelation is secured. The thesis is simply that He becomes manifest by the truth — by the truth alone, though with triumphant power. It is the truth alone which can demonstrate the Divine right of Jesus, of His disciples, and of His Church. Special operations of the Spirit are in themselves insufficient to supply this confirmation, although reference is made likewise to the Spirit as the source of prophecy (16"^). The latter state- ment involves the endowing of the apostles with the teaching office, so that in the amplitude of their knowledge and the clearness of their intuition they find the weapons with which they overcome the world ; for in the Johannine writings the truth is set in opposition to both falsehood and error, and with constant thanksgiving John declares that Jesus has redeemed His disciples from lies and made them truthful, and that He has freed them from the dominion of error and brought them to the certainty that comprehends God. Similarly, they have received moral succour, for in John falsehood and hatred, darkness and sin, are closely allied, and the one dies away with the other. That nevertheless John speaks of the truth alone as the distinguishing feature of Jesus and His dis- ciples is intimately connected with the fact that
the Evangelist's whole characterization of Jesus is directed to the one end of establishing faith. Only in the truth can a genuine faith have its birth.
6. The source of this thesis. — In view of the momentous results that flowed from the doctrine of the Paraclete — a doctrine that supiilied the norms and motives of the whole subsequent de- velopment of the Church — the question regarding the origin of this thesis becomes peculiarly im- portant.
(a) Its connexion with Jesus. — The powerful links which connect the statements regarding the Spirit with Jesus Himself are clearly recognizable. Jesus had earnestly considered the gravity of the struggle in which the disciples would have to engage after His death (Mt 10'"'^), and had given them the assurance that in that struggle the Spirit would guide them. In Mt 10'-°, etc., the peculiar situation arising out of persecution unto death is met by a reference, not indeed to the name, but doubtless to the thought, of the Paraclete. Simi- larly, that confidence in the truth which makes absolute devotion to it the distinctive characteristic of the Christian community has its source in Jesus ; it is an outcome of the warfare which Jesus wageil against all untruthfulness ; and the like holds good also of that purely religious conception of the apostolic vocation which proscribes all self- interested ends and lays upon the apostles the obligation of making the power of God manifest to the world.
[b) Its relation to the Johannine theology. — At the same time the statements regarding the Para- clete are connected at all points with the peculiar content of the Johannine theology : with its ab- solute rejection of the world, as being the realm of darkness, its bringing the gospel under the single aim of evoking faith in Jesus, its subordina- tion of all external results to the spiritual process of generating the knowledge of God, its synthesis of historical recollection with the mystic vision that looks within and there becomes assured of communion with God. What had come down from Jesus Himself, and what had emerged in the his- torical development in which the writer had shared, are inextricably combined in these statements ; nor is it possible for us to dissociate them any more than John himself would do.
Literature. — Besides the Commentaries (esp. Meyer on Jn 1416 and Diisterdieclc on 1 Jn 21), J. Buxtorf, Lex. Chald. Talmvd. et Rabbin., ed. B. Fischer, Leijizifr, 1806-74, s.o. ; Grimm-Thayer, Gr.-Eng. Lexicon of the jVy-', Edinhnr^h, 1890, s.v. ; H. Cremer, Bibl.-Theol. Lexicon o/ XT Greeks, do., 1880, S.V.; G. C. Knapp, Scn'pta Varii Argnmenti. 2 vols., Halle, 1805; J. Pearson, An Exposition of Ibf Creed, newed., London, 1872, p. 4999. ; J. C. Hare, The Mission of the Corn, forter^, do., 1876 ; R. C. Trench. On the Authorized Version of the NT', do., 1859 ; J. B. Lightfoot, On a Fresh Ilevision of the Enijlish NT, do., 1891, p. 65 ff. ; E. Hatch, Es-mtis in Biblical Greek, O.vford, 1889, p. 82 ; J. Robson, The Holy Spirit the Paraclete. Edinburgh and London, 1894, p. Sff., ExpT V. 11893-94] 320 fl.; G. G. Findlay, ExpT xii. [1900-01] 445; M. Jastrow, Dictionary of the Targumim, etc., 2 vols., London and New Yorli, 1903, s.v. B'SpiD ; J. Wortliington-Atkin, The Paraklete, London, 1906; T. D. Bernard, The Central Teach, ing of Jesus Christ, do., 1892, p. 157 ff.; H. B. Swete, The Holy Spirit in the New Testament, London, 1909, TJie Holy Spirit in the Ancient Church, do., 1912.
A. Schlatter. PARADISE.— 1. Etymology.— The word is most probably of Persian origin, and passed into Greek through Xenophon, and into Hebrew during the period of Persian influence. The LXX translators adopted the word as the translation of the Hebrew name for the Garden of Eden. Hence the term ' Paradise ' is associated with the various lines of development connected with the conception of the primal Golden Age and the Garden of Delights. For a fuller discussion of the etymology see the art. 'Paradise' in RDB, and EBi, also Oxf. Heb. Lex. s.v. Dins.