John 14:16

I will pray (ἐρωτήσω) See on John 11:22. Comforter (παράκλητον) Only in John's Gospel and First Epistle (John 14:16, John 14:26; John 15:26; John 16:7; 1 John 2:13. From παρά, to the side of, and καλέω, to summon. Hence, originally, one who is called to another's side to aid him, as an advocate in a court of justice. The later, Hellenistic use of παρακαλεῖν and παράκλησις, to denote the act of consoling and consolation, gave rise to the rendering Comforter, which is given in every instance in the Gospel, but is changed to advocate in 1 John 2:1, agreeably to its uniform signification in classical Greek. The argument in favor of this rendering throughout is conclusive. It is urged that the rendering Comforter is justified by the fact that, in its original sense, it means more than a mere consoler, being derived from the Latin confortare, to strengthen, and that the Comforter is therefore one who strengthens the cause and the courage of his client at the bar: but, as Bishop Lightfoot observes, the history of this interpretation shows that it is not reached by this process, but grew out of a grammatical error, and that therefore this account can only be accepted as an apology after the fact, and not as an explanation of the fact.

The Holy Spirit is, therefore, by the word παράκλητος, of which Paraclete is a transcription, represented as our Advocate or Counsel, "who suggests true reasonings to our minds, and true courses of action for our lives, who convicts our adversary, the world, of wrong, and pleads our cause before God our Father." It is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete. The Holy Spirit is to be another Paraclete, and this falls in with the statement in the First Epistle, "we have an advocate with God, even Jesus Christ." Compare Romans 8:26. See on Luke 6:24. Note also that the word another is ἄλλον, and not ἕτερον, which means different. The advocate who is to be sent is not different from Christ, but another similar to Himself. See on Matthew 6:24. With you (μεθ' ὑμῶν) Notice the three prepositions used in this verse to describe the Spirit's relation to the believer. With you (μετά), in fellowship; by you (παρά), in His personal presence; in you (ἐν), as an indwelling personal energy, at the springs of the life.

15-17. If ye love me, keep my commandments. And I will pray the Father, &c.—This connection seems designed to teach that the proper temple for the indwelling Spirit of Jesus is a heart filled with that love to Him which lives actively for Him, and so this was the fitting preparation for the promised gift. he shall give you another Comforter—a word used only by John; in his Gospel with reference to the Holy Spirit, in his First Epistle (1Jo 2:1), with reference to Christ Himself. Its proper sense is an "advocate," "patron," "helper." In this sense it is plainly meant of Christ (1Jo 2:1), and in this sense it comprehends all the comfort as well as aid of the Spirit's work. The Spirit is here promised as One who would supply Christ's own place in His absence. that he may abide with you for ever—never go away, as Jesus was going to do in the body.

This verse containeth a new argument by which our Saviour relieveth his disciples under their affliction for the want of his bodily presence; that is, the mission of the Holy Spirit, another Comforter, as our translation reads it. For this he saith that he will pray the Father; not that himself had no concern in the mission of the blessed Spirit; for himself telleth us, John 16:7 , that he would send him; only for the attestation, 1. Of his human nature; 2. Of himself, as our Mediator; and: 3. Of his Father’s concern, as well as his own, in sending the Holy Spirit; he here saith, I will pray the Father, and he shall send you another Comforter. That term another, signifieth the personal distinction of the Third from the First and Second Person in the blessed Trinity. And the name here given to the blessed Spirit, Paraklhton, (which we too narrowly translate comforter ), is a term exceedingly proper to signify all the operations of the blessed Spirit in and upon the souls of his people. The same word, 1Jo 2:1 , where it is applied to Christ, (as here it is to the Spirit), is there much better translated Advocate; and it is most probable that our translators here translate it Comforter, because he is here promised to the disciples troubled, as fitted to their present distress. The verb from whence the word derives, signifies not to comfort only, but to exhort, and to be an advocate for another.

Now it belongs to the office of an advocate to suggest to his client what may be for his advantage; which is also the office of the blessed Spirit: if he seeth his client in an error, to reprove and to convince him; which is also the work of the Spirit, John 16:8 : if he seeth him weak and discouraged, to uphold, strengthen, and encourage him; this is also the Spirit’s work, Ephesians 3:16 : if he seeth him running into an error, to restrain him; if he findeth him dull and heavy, to quicken him; if he seeth him ready to be run down, to defend him; if he hath any thing to do in the court, to prepare and dram it up for him, and, as occasion serveth, to speak for him. All these things (as might be largely showed) fall within the office of an advocate, and under the comprehensive term here used. And (saith our Saviour) he shall abide with you for ever: I shall be with you but for a while, but he shall abide with you to eternity (as some observe this word is constantly used by this evangelist).

John 14:16 . Καὶ ἐγώ , and I ) The twenty-first verse gives the connection of this verse with the preceding verses.— ἄλλον , another ) Therefore Jesus Christ is also an advocate [ Comforter , Engl. Vers.] Let Zechariah 9:12 be considered, as to whether it is a parallel in point: for in this very passage He saith, ἐρωτήσω , I will pray .[349] One Paraclete is Himself distinct from the other; and the office too of the one differs from that of the other. Therefore Ἡ ΠΑΡΆΚΛΗΣΙς , the advocacy of the Holy Spirit, was intended to have something peculiar in it. Comp. ch. John 16:7-8 , “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. And when He is come, He will reprove the world of sin, and of righteousness, and of judgment.”— Παράκλητον [‘Comforter’], Advocate, Paraclete ) This word is not found in the LXX., and John alone of the writers of the New Testament has it. Παρακαλεῖν is the Latin advocare , to call in to one’s help a patron: thence comes the term Παράκλητος , one called in to render aid; one’s defender, patron (counsellor); one who speaks in a person’s behalf, and suggests to him what he ought to say. See John 14:26 , “The Comforter, which is the Holy Ghost—shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” Comp.

John 14:13 as to what we ought to say to God: “Whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son;” ch. John 16:8 , as to what ought to be said to the world, “When He is come, He will reprove the world of sin, of righteousness, and of judgment.” The appellations, Paraclete , and, the Spirit of truth , occur conjoined also in ch. John 15:26 . The former corresponds to the economy of Christ, comp. 1 John 2:1 , “If any man sin, we have a Paraclete , or Advocate, with the Father, Jesus Christ the Righteous;” the latter, to the economy of the Father, comp. ch. John 4:23 , “The true worshippers shall worship the Father in spirit and truth ; for the Father seeketh such to worship Him.” [The largest promises in this passage succeed one after another: as to the Holy Spirit, from John 14:15-17 ; as to the Lord Jesus Himself, from John 14:18-21 ; as to the Father, from John 14:22-24 ; and again as to the Holy Spirit, ch.

16 . And I will pray the Father ] ‘I’ is emphatic: ‘you do your part on earth, and I will do mine in Heaven.’ Our translators have once more rightly made a distinction but an inadequate one (see on John 13:23 ; John 13:25 ). The word for ‘pray’ here is different from that for ‘ask’ John 14:13-14 ; but of the two the one rendered ‘pray’ ( erôtân ) is (so far as there is a distinction) the less suppliant. It is the word always used by S. John when Christ speaks of His prayers to the Father ( John 16:26 , John 17:9 ; John 17:15 ; John 17:20 ); never the word rendered ‘ask’ ( aitein ) which however Martha, less careful than the Evangelist, uses of Christ’s prayers ( John 11:22 ). But the distinction must not be pressed as if aitein were always used of inferiors (against which Deuteronomy 10:12 ; Acts 16:29 ; 1 Peter 3:15 are conclusive), or erôtân always of equals (against which Mark 7:26 ; Luke 4:38 ; Luke 7:3 ; John 4:40 ; John 4:47 ; Acts 3:3 are equally conclusive), although the tendency is in that direction. In 1 John 5:16 both words are used. In classical Greek erôtân is never ‘to make a request,’ but always (as in John 1:19 ; John 1:21 ; John 1:25 , John 9:2 ; John 9:15 ; John 9:19 ; John 9:21 ; John 9:23 , &c.) ‘to ask a question.’ (See on John 16:23 .) another Comforter ] Better, another Advocate .