“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37) …
The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, ‘the true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.’ … It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit’s work is described in terms of utterance: teach you, didasko (14:26); remind you, hypomimnesko (15:26), testify, martyro (15:26), prove wrong, elancho (16:8), guide into truth, hodego (16:13) speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit’s initiatives imply God’s personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit informed community. The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13- 15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ’s (vv. 14, 15). The things of Christ are a message that must be heralded.” (Stevick 2011, 292-4)