The Comforter

"Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you."--John 16:7

A verse by verse study in John 16

The final message of Jesus to his apostles is recorded in the fifteenth and sixteenth chapters of the Gospel of John. Jesus continues to discuss the themes he had begun in the upper room as recorded in the fourteenth chapter. He was forewarning them of his imminent death and, at the same time, giving them the good news that they would not be alone but would be visited with the holy spirit.

Forewarnings—Verses 1 to 6

These things have I spoken unto you, that ye should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? But because I have said these things unto you, sorrow hath filled your heart.

Having their hopes placed so solidly on Jesus as the delivering Messiah it was natural that they should be easily offended by his death. How they echoed the sad confusion of the two on their way to Emmaus: "But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done" (Luke 24:21).

Death would come to them in two ways—religious authorities would shun them, putting them "out of the synagogues" and soon the secular hand of the law would enforce the death penalty for the crime of simply being a Christian. Now, being forewarned, they would be in a position to recall his predictions and it would blunt the shocked surprise of the sudden turn of events. As long as he walked at their side there was little need to burden their minds with such tragic thoughts. He would be able to adequately explain each turn in the road. In fact, though, ever since the Mount of Transfiguration, he began preparing them for the eventuality of his death.

Now sadness would prevail—sadness on his part that they had so little grasped the reality of his arrest that they had not even asked where he was going and growing sadness on their part now that the truthfulness of his predicition began to sink in. It was only a short while earlier, in the upper room, that Thomas had finally put to him the question, "We know not whither thou goest, how can we know the way?" (John 14:5).

The Comforter—Verse 7

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

The coming of this "comforter" has been a constant sub-theme throughout this closing discourse of Jesus. It is identified both as the holy spirit (14:26) and the "spirit of truth" (15:26). The Greek word translated "Comforter" is parakletos and is translated "advocate" in 1John 2:1, where it is applied to Jesus.

This dual identification of the title is in harmony with John 14:16 where the holy spirit is predicted as "another Comforter." There are two Greek words translated "another" in the New Testament, allos and heteros. The word used here is allos. The difference between the two words is best summed up by Prof. W. E. Vine in his Expository Dictionary of New Testament Words: "Allos expresses a numerical difference and denotes `another of the same sort’; heteros expresses a qualitative difference and denotes `another of a different sort.’" The holy spirit was promised to be of the same sort as Jesus, to carry on his work amongst the disciples. As Jesus had been their teacher and guide, so now the holy Spirit would "teach them all things" by calling to their memory the lessons they had learned personally from their Master (14:26). In this manner it would "testify" of him, causing them to more effectually "bear witness" of him to others (15:26, 27).

Certainly if we had been there with the apostles we would have felt like saying, "No, Lord, please stay with us yourself. We prefer you to another comforter." How difficult it would have been for us to grasp the thought of another comforter being "expedient"—for our advantage. Why would not the continuance of his personal presence have been more desirable? What advantage is there of the holy spirit over that of Jesus himself?

The answer is implied in 1 John 2:1, where it is said that Jesus would be our "advocate [the same Greek word parakletos] with the Father." As he had been in the presence of the disciples for three and a half years, so he would now be their personal representative in the presence of the Father. But he would not leave them without a comforter, the Father would give them "another comforter who would abide with [them] forever" (14:16). This comforter would have a unique advantage which even Jesus did not then possess—it could be with them at all times and in all places. This comforter would not be limited to time and space but would be with each individual Christian connecting him, as with a telephone line, to their "advocate with the Father, Jesus Christ the righteous."

The Work of the Comforter—Verses 8 to 15

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

In these few verses we have spelled out the contrasting work of the holy spirit to the unbeliever and to the believer. The word translated "reprove" in the King James version is variously translated "convict" and "convince" by other translators and carries with it the thought of uncovering, or exposing, a true meaning.

The three concepts that the spirit would expose among unbelievers were sin, righteousness, and judgment. Sin would be identified as a failure to believe in the work and mission of Jesus. The righteousness of the Messiah would be revealed by his resurrection, rewarding his faithfulness with the exaltation to his Father’s own nature, the divine nature. And the finality of judgment would be shown by the ultimate failure of his great adversary, Satan, to thwart God’s plan, thus assuring his own negative judgment.

In contrast, the spirit of truth would guide the believer into still deeper perceptions of God’s will and plan by directing the believer’s mind to the word of God, enlightening him as to the true and spiritual meanings of the scriptures. As Jesus said (v. 12), he had "yet many things to say" to them which they could not bear at that time. These were not unuttered truths, but deeper meanings to what he had already told them. Now the spirit would recall these to their memories, showing their true import.

The method of how this teaching function of the holy spirit would work is spelled out for us in 1Corinthians 2:13-16: "Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ."

Sorrow and Joy—Verses 16 to 22

A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your orrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.

Despite Jesus’ persistent talk of his imminent death the apostles still could not understand. What did he mean, "A little while?" Briefly he explains the turmoil of emotion that would so shortly be theirs. He knew his death would hit them hard, that they would sorrow greatly even as their enemies rejoiced at having put down their nemesis from Galilee. Likening the experience to that of a woman delivering a child, he assured them that their sorrow would be shortlived. True to his word, he was born again to a spirit nature just three days later and when he showed himself to them some eleven times in his post-resurrection appearances they were so thoroughly convinced of the fact that their new joy was permanent. There was no more uncertainty. They knew that their Redeemer lived.

Joyful as they were at his being raised from the tomb, it is nothing to be compared with the joy that they and all future followers of the Master would experience when he would see them again at his second advent. Then they would realize the import of the words with which he opened his last discourse while still in the upper room: "Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also (14:1-3).

Prayer—Verses 23 to 27

And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.

The holy spirit would also become the Christian’s aid in prayer. While Jesus was with his disciples they came to him frequently with their questions. He answered them, often using parables with hidden meanings because the deeper truths behind them they could not bear at the time (v.12). Now, through the holy spirit and in the name of Jesus, they could make their needs known directly to God. Once again the analogy of the telephone fits well. The holy Spirit was to be their direct connection to the heavenly Father; and the name of Jesus, more than a mere password, would be their "advocate with the Father" to plead their case for them. They had a friend in high places, one who was willing to cover their imperfections with the robe of his righteousness.

Although this privilege of prayer was given as carte blanche, "whatsoever ye ask the Father in my name, he will give it you," there were implied conditions. This is spelled out in James 4:3: "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts."

Not only does he assure the Christian of prayer privileges, but also of the personal love of the Father "because ye have loved me, and believe that I came from the Father."

True Belief—Verses 28 to 32

I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. Jesus answered them, Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.

"I leave the world, and go to the Father." Finally his words seem to penetrate the minds of his disciples. They were sure they comprehended. In fact they spoke of this as the conclusive proof that he was the Messiah: "by this we believe that thou camest forth from God."

But what is true belief? This was the challenge Jesus threw at them. "Do ye now believe?" He predicts that when the hour of his departure would come they would desert him. How reminiscent of this is his conversation with impetuous Peter, possibly at this very juncture in his discourse, "Then saith Jesus unto them, `All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee.’ Peter answered and said unto him, `Though all men shall be offended because of thee, yet will I never be offended.’ Jesus said unto him, `Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.’ Peter said unto him, `Though I should die with thee, yet will I not deny thee.’ Likewise also said all the disciples" (Matt. 26:31-35).

There are two kinds of belief—acceptance of a reality, and motivational belief that acts upon the reality. The first kind even the devils possess, "The devils also believe and tremble" (James 2:19). Jesus was looking for the second kind, that belief which produces faithfulness in the one by whom they believed. This they lacked at that time. This they would gain in their future experiences under the guidance of the holy spirit.

Be of Good Cheer—Verse 33

These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

Predicting their last minute desertion was not an act of scolding by their Master. He knew the pressures that would be upon them. Not only did he know of their desertion, but he also knew of their ultimate faithfulness. Therefore he follows the prediction of their temporary unfaithfulness with the motivation for disclosing that fact to them, "that ye might have peace."

This peace would not be immediate. They would sorrowfully rue their failures. But they would be constantly reminded by the holy Spirit of their Master’s faithfulness and how he overcame the world, proving it to the very end by dying for the sins of all mankind. As he had "overcome the world" so they would be similarly motivated to overcome in the many and varied tribulations that would beset them. Thus they might have peace.

Be of good cheer! As the eleven who trekked with him the lonely road to Gethsemane were to find peace in eventual overcoming, so shall each of us if we likewise resolve to eventually overcome. "Be thou faithful unto death and I will give thee the crown of life" (Rev. 2:10).