Only John records Jesus’ sayings about the Comforter, and he adds another teaching of his own in his first epistle.
The four times Jesus spoke on the Comforter all occurred in his last discourse to the disciples the night of his betrayal and arrest — a discourse recorded only by John.
Interpretation should be straightforward
We thus have an apparently simple case for interpretation — a few occurrences of a word, all used by the same author, all but one in the same general context, and the other one in a clearly explanatory text. Yet the “identity” of the Comforter remained a problem to ourself for two decades.
Perhaps it was because we didn’t take John’s cues; perhaps priority was given to explaining what it wasn’t rather than what it was. When we allow the scripture to tell its own story, however, we inevitably find the answers we seek.
1 John the key
The case could be opened, if not opened and shut, simply from the reference in I John 2:1. “Advocate” (KJV) is the same word translated “Comforter” four times in the gospel of John. These are the only times this word (Greek parakletos) occurs in Scripture, although a related verb is used elsewhere. (RSV and NIV render this related word “Counselor” in the gospel.)
We have a clear identity given in the epistle of John—”Jesus Christ, the righteous.” Note the context: starting at I John 1:8—forgiveness of sins depends on our acknowledgement of them and our repentance. If we do this, we have the certainty of forgiveness from a just and faithful Father (1:9). This then leads into the Comforter of 2:1 who is Jesus Christ.
Gospel appears different
In the Gospel, Jesus is apparently talking about someone or something else, not himself. A consideration of the context, however, will lead us to realize that he was referring to himself, but in language pointing to a significant change in his role. Remember the reference in I John states Jesus is the Comforter, and this concerns his work with the Father in the response to our acknowledged sins. With this in mind, let’s look at the references in Jesus’ last discourse and make a few comments.
Considering each gospel reference
These are the four places where Jesus refers to the Comforter: John 14:16, 14:26, 15:26 and 16:7. Each instance contains further information on the work of the Comforter. All four share a common feature: the coming of the Comforter depends on Jesus’ departure.
John 14:16
The first is most obvious. The Lord had just told the disciples he would leave them, but then come again (14:3). Philip asked Jesus to show them the Father. Jesus replied that they had seen the Father in him, and now he was going to the Father (14:8-12). The Father would then send another Comforter, even the Spirit of truth. “The world cannot know or receive the Spirit of truth” (vs. 16-17).
Ascending to the right hand of the Father, he is about to go on duty as the high priest—the spiritual leader, teacher and helper of God’s people. Thus we have the reason for the title “Comforter, the Spirit of truth.” The Lord Jesus now refers to himself in terms of the resurrected Jesus, the immortal high priest. (As we will see in the next article, the priestly function of helping sinners deal with sin is emphasized elsewhere in his discourse.)
The term Spirit of truth means true spirit, as opposed to ritualistic worship under the law (John 1:17-18). Jesus taught this to the Samaritan woman, when he spoke to her about worshiping in spirit and in truth (4:23-24). Moreover, this true spirit is veiled to the Jewish world (14:17) but abides forever with and in the believers. By this word “abides,” we know Jesus is referring to his resurrected self, because he uses the very same language just a few moments later in his parable of the true vine—”abide in me, and I in you” (15:4).
John 14:26 refers to the Holy Spirit
The second reference to the Comforter comes in 14:26. Here the identity equates with the Holy Spirit. This designation also refers to the Lord Jesus in Acts 16:6,7 where “the Spirit suffered them not” to go into Bithynia. [The Lord Jesus is the one acting through the power of God, but the elliptical phrase shortens this down to “the Spirit” (cf. RV, RSV, Gk. text).]
The activity here of teaching and bringing into remembrance “all that I have said to you” may refer to the priestly teaching role (Mal. 2:7). It certainly refers to the opening of eyes and minds that occurred during Jesus’ post-resurrection teaching and appearances to the disciples (e.g., Luke 24:44-45). Most, if not all, of Jesus’ teaching about his crucifixion and resurrection went uncomprehended by the disciples until their resurrected Lord enlightened them.
15:26 proof of the resurrection
In the third reference (15:26), Jesus adds that the Comforter “would bear witness to me.” John alludes to this statement in the introduction to his first letter. He lists the evidences of the resurrection (I John 1:1); these also correspond to Jesus’ witness to Thomas (John 20:26-28). It was in the resurrection that Jesus bore witness to his earlier preaching.
16:7 Comforter dependent on his departure
The final reference to the Comforter comes in 16:7. Jesus tells us the Comforter will not come unless he (Jesus) “goes away.” Thus the coming of the Comforter depends on the departure of the Lord. Jesus had already told the disciples he was going away (14:2-6), referring to his crucifixion. Now he comforts them by telling them that he will return, and be with them (and us) forever, as the eternal high priest. “It is to your advantage that I go away.”
He also introduces the aspect of judgment here:
“He will convince the world of sin and of righteousness and of judgment” (John 16:8-11).
Jesus would be a high priest for his followers, but not for those who remained in the darkness of the law. The “ruler of this (Jewish) world,” whom Jesus would judge, refers to the high priest, Caiaphas (18:13). He would be cast out (12:31) and Jesus would reign as the only high priest.
Encouraging the disciples
One of the main purposes of Jesus’ last supper discourse was to encourage the disciples for the trials ahead. Jesus, in his own symbolic language, which John emulated in his writings, told the disciples he was about to be crucified, but when resurrected he would assume the role of high priest. This was a great comfort to the disciples, and as Comforter, he would ever be near them to help them in their weaknesses and in dealing with problems in their lives.
We have the same high priest -holy, blameless, separated from sinners, exalted above the heavens, made perfect forever, a minister of the true sanctuary (Heb. 7:26-8:2). He is with us always, even to the end of the age. This is the Comforter, the resurrected Lord Jesus Christ.
The Origin of the Organic World – Part One