John 14:16

But when John the Baptist said, "For God giveth not the Spirit by measure," he was speaking exclusively of the Son of God, who received not the Spirit by measure; for in Him dwelleth all the fullness of the Godhead. And no more is it independently of the grace of the Holy Spirit that the Mediator between God and men is the man Christ Jesus: for with His own lips He tells us that the prophetical utterance had been fulfilled in Himself: "The Spirit of the Lord is upon me; because He hath anointed me, and hath sent me to preach the gospel to the poor." For His being the Only-begotten, the equal of the Father, is not of grace, but of nature; but the assumption of human nature into the personal unity of the Only-begotten is not of nature, but of grace, as the Gospel acknowledges itself when it says, "And the child grew, and waxed strong, being filled with wisdom, and the grace of God was in Him." But to others He is given by measure,-a measure ever enlarging until each has received his full complement up to the limits of his own perfection. As we are also reminded by the apostle, "Not to think of ourselves more highly than we ought to think, but to think soberly; according as God hath dealt to every man the measure of faith." Nor is it the Spirit Himself that is divided, but the gifts bestowed by the Spirit: for there are diversities of gifts, but the same Spirit.

He mingles once more the human with the Divine, and neither reverts to the pure glory of the Godhead, nor yet altogether confines His range within the limits of humanity, but traverses both, wondrously and at the same time indistinguishably too, forasmuch as He is at once both God and man. For He was God by His nature, inasmuch as He was the Fruit of the Father and the Effulgence of His essence; and again, He was man, inasmuch as He has become Flesh.

The apostle says that the Comforter—the title given to the third person of the Trinity—is God. In his epistle to the Corinthians he says, "God, who comforts those who are cast down, comforts us." The Holy Spirit who comforts those who are cast down is therefore God.… Or if they rather take these words of the apostle as applying to the Father or the Son, let them no longer, then, separate the Holy Spirit from the Father and the Son or make the Holy Spirit appear less than the Son, when it is his peculiar [office] to offer comfort.

But when He says, "I will ask the Father, and He shall give you another Paraclete," He intimates that He Himself is also a paraclete. For paraclete is in Latin called advocatus (advocate); and it is said of Christ, "We have an advocate with the Father, Jesus Christ the righteous." But He said that the world could not receive the Holy Spirit, in much the same sense as it is also said, "The minding of the flesh is enmity against God: for it is not subject to the law of God; neither indeed can be;" just as if we were to say, Unrighteousness cannot be righteous. For in speaking in this passage of the world, He refers to those who love the world; and such a love is not of the Father. And thus the love of this world, which gives us enough to do to weaken and destroy its power within us, is in direct opposition to the love of God, which is shed abroad in our hearts by the Holy Spirit who is given unto us. "The world," therefore, "cannot receive Him, because it seeth Him not, neither knoweth Him." For worldly love possesseth not those invisible eyes, whereby, save in an invisible way, the Holy Spirit cannot be seen.

Happily the Lord Himself employs this expression of the person of the Paraclete, so as to signify not a division or severance, but a disposition (of mutual relations in the Godhead); for He says, "I will pray the Father, and He shall send you another Comforter ... even the Spirit of truth," thus making the Paraclete distinct from Himself, even as we say that the Son is also distinct from the Father; so that He showed a third degree in the Paraclete, as we believe the second degree is in the Son, by reason of the order observed in the Economy.

He is called "another Comforter," indeed; but in what way He is another we have already shown, "He shall receive of mine," says Christ, just as Christ Himself received of the Father's.

For the Only Begotten of God himself desired no difference to be felt between himself and the Holy Spirit in the faith of believers and in the efficacy of his works because there is no diversity in their nature.

For the men of olden time and the law foretold to us the characteristics of the Church, and the Church represents those of the new dispensation which is to come. Whence we, having received Christ, saying, "I am the truth"

But the Holy Spirit was another Comforter differing not in nature but in operation. For whereas our Savior, in his office of mediator, and of messenger and as high priest, made supplication for our sins, the Holy Spirit is a Comforter in another sense, that …

(Didym. De Spiritu Sancto.) But the Holy Ghost was another Comforter: differing not in nature, but in operation. For whereas our Saviour in His office of Mediator, and of Messenger, and as High Priest, made supplication for our sins; the Holy Ghost is a Comforter in another sense, i. e. as consoling our griefs. But do not infer from the different operations of the Son and the Spirit, a difference of nature. For in other places we find the Holy Spirit performing the office of intercessor with the Father, as, The Spirit Himself intercedeth for us. (Rom. 8:26) And the Saviour, on the other hand, pours consolation into those hearts that need it: as in Maccabees, He strengthened those of the people that were brought low. (1 Macc. 14:15)

There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord." And again, "Hath not one God created us? Have we not all one Father? And there is also one Son, God the Word. For "the only-begotten Son," saith [the Scripture], "who is in the bosom of the Father." And again, "One Lord Jesus Christ." And in another place, "What is His name, or what His Son's name, that we may know? " And there is also one Paraclete. For "there is also," saith [the Scripture], "one Spirit," since "we have been called in one hope of our calling." And again, "We have drunk of one Spirit," with what follows. And it is manifest that all these gifts [possessed by believers] "worketh one and the self-same Spirit." There are not then either three Fathers, or three Sons, or three Paracletes, but one Father, and one Son, and one Paraclete. Wherefore also the Lord, when He sent forth the apostles to make disciples of all nations, commanded them to "baptize in the name of the Father, and of the Son, and of the Holy Ghost," not unto one [person] having three names, nor into three [persons] who became incarnate, but into three possessed of equal honour.

(Hom. lxxiv) But what had He more than the Apostles, if He could only ask the Father to give others the Spirit? The Apostles did this often even without praying. (Hom. lxxv. 1) When He had cleansed His disciples by the sacrifice of His passion, and their sins were remitted, and they were sent forth to dangers and trials, it was necessary that they should receive the Holy Spirit abundantly. But they were made to wait some time for this gift, in order that they might feel the want of it, and so be the more grateful for it when it came.

"And I will ask the Father, and He shall give you another Comforter." Again His speech is one of condescension. For since it was probable, that they not yet knowing Him would eagerly seek His society, His discourse, His presence in the flesh, and would admit of no consolation when He was absent, what saith He? "I will ask the Father, and He shall give you another Comforter," that is, "Another like unto Me." Let those be ashamed who have the disease of Sabellius, who hold not the fitting opinion concerning the Spirit. For the marvel of this discourse is this, that it hath stricken down contradictory heresies with the same blow. For by saying "another," He showeth the difference of Person, and by "Paraclete," the connection of Substance. But why said He, "I will ask the Father"? Because had He said, "I will send Him," they would not have so much believed and now the object is that He should be believed. For afterwards He declares that He Himself sendeth Him, saying, "Receive ye the Holy Ghost"; but in this place He telleth them that He asketh the Father, so as to render His discourse credible to them.

"He remaineth with you." This showeth that even after death It departeth not.

The Spirit came after Christ so that we would not lack a Comforter. But he is called "another" Comforter so that you might acknowledge his co-equality. For this word another defines an alter ego, a name of equal lordship, not of inequality. We do not use the word another for different kinds of things but for those that are consubstantial.

The usefulness of observance ought to move us to observe the commandments of God. For in keeping the commandments of God there is manifold usefulness, which is reduced to three benefits. The first benefit is the obtaining of divine gifts; the second is the revelation …

I will ask the Father, and He will give you another Paraclete. Paraclete means consoler or advocate: He says another, in which He implies that He Himself is a consoler and advocate; 1 John 2: "We have an advocate with the Father, Jesus Christ the …

(v. Mor.) The Holy Spirit kindles in every one, in whom He dwells, the desire of things invisible. And since worldly minds love only things visible, this world receiveth Him not, because it rises not to the love of things invisible. In proportion as secular minds enlarge themselves by the spread of their desires, in that proportion they narrow themselves, with respect to admitting Christ. (ii. Mor.) But if the Holy Spirit abides in the disciples, how is it a special mark of the Mediator that He abides in Him. (supr. 1:32. ἐπʼ αὐτὸν) We shall better understand, if we distinguish between the different gifts of the Spirit. In respect of those gifts without which we cannot attain to salvation, the Holy Spirit ever abides in all the Elect: but in respect of those which do not relate to our own salvation, but to the procuring that of others, He does not always abide in them. For He sometimes withdraws His miraculous gifts, that His grace may be possessed with humility. Christ has Him without measure and always.

Paraclete, i. e. Comforter. They had then one Comforter, who comforted and elevated them by the sweetness of His miracles, and His preaching. I will ask--He says, as being the inferior in respect of His humanity--My Father, with Whom I am equal and consubstantial in respect of My Divine nature.

Another preparation was needed for Christ, and as to this he says, And I will pray the Father, and so forth. Note that our Lord Jesus Christ, as a human being, is the mediator between God and humankind, as we see from 1 Timothy (2:5). …

If we too, dearly beloved, love Christ perfectly in such a way that we prove the genuineness of this love by our observance of his commandments, he will ask the Father on our behalf, and the Father will give us another Paraclete. He will ask …

To this they could say: "How can we not grieve, when we are about to be deprived of Your comfort and guidance?" Therefore He says: "This will not be; you will not be left without comfort. For I will ask, that is, I will entreat …

It is promised that they shall have another comforter. This is the great New-Testament promise ( Acts i. 4 ), as that of the Messiah was of the Old Testament; a promise adapted to the present distress of the disciples, who were in sorrow, and needed a comforter.

They might think it impossible to have a comforter equivalent to him who is the Son of God: "Yea," saith Christ, "you shall have the Spirit of God, who is equal in power and glory with the Son." (1.) The comforter promised is the Spirit, one who should do his work in a spiritual way and manner, inwardly and invisibly, by working on men's spirits.

And he will give you another Comforter - The Greek word signifies also an advocate, instructer, or encourager. Another - For Christ himself was one. To remain with you forever - With you, and your followers in faith, to the end of the world.

I will pray the Father - After having made an atonement for the sin of the world, I will become the Mediator between God and man; and through my mediation and intercession shall all the blessings of grace and glory be acquired. Another Comforter - The word παρακλητος signifies not only a comforter, but also an advocate, a defender of a cause, a counsellor, patron, mediator. Christ is thus termed, 1Jn 2:1, where the common translation renders the word advocate.

THE unspeakable gift of the Son of God was followed up by the equally priceless gift of the Holy Spirit. Must it not be confessed by us that we think far less of the Holy Spirit than we should? I am sure we do not exalt the Savior too much, nor is He too often the subject of our meditations, but at the same time we give to the Holy Spirit a very disproportionate place compared with the Redeemer. I fear that we even grieve the Spirit by our neglect of Him.

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.

You will be surprised to hear me announce that I do not intend this morning to say anything about the Holy Spirit as the Comforter. I propose to reserve that for a special Sermon this evening. In this discourse I shall endeavor to explain and enforce certain other doctrines, which I believe are plainly taught in this text, and which I hope God the Holy Ghost may make profitable to our souls.

These verses are an example of our Lord's tender consideration for the weakness of His disciples. He saw them troubled and faint-hearted at the prospect of being left alone in the world. He cheers them by THREE PROMISES, peculiarly suited to their circumstances. "A word spoken in season, how good is it!" We have first in this passage, a striking promise about the works that Christians may do. Our Lord says, "He that believes on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father."

These verses are an example of our Lord's tender consideration for the weakness of His disciples. He saw them troubled and faint-hearted at the prospect of being left alone in the world. He cheers them by THREE PROMISES, peculiarly suited to their circumstances. "A word spoken in season, how good is it!" We have first in this passage, a striking promise about the works that Christians may do. Our Lord says, "He that believes on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father." The full meaning of this promise is not to be sought in the miracles which the Apostles wrought after Christ left the world. Such a notion seems hardly borne out by facts. We read of no Apostle walking on the water, or raising a person four days dead, like Lazarus. What our Lord has in view seems to be the far greater number of conversions, the far wider spread of the Gospel, which would take place under the ministry of the Apostles, than under his own teaching. This was the case, we know from the Acts of the Apostles. We read of no sermon preached by Christ, under which three thousand were converted in one day, as they were on the day of Pentecost. In short, "greater works" mean more conversions. There is no greater work possible than the conversion of a soul. Let us admire the condescension of our Master in allowing to the ministry of His weak servants more success than to His own. Let us learn that His visible presence is not absolutely necessary to the progress of His kingdom. He can help forward His cause on earth quite as much by sitting at the right hand of the Father, and sending forth the Holy Spirit, as by walking to and fro in the world. Let us believe that there is nothing too hard or too great for believers to do, so long as their Lord intercedes for them in heaven.

You will be surprised to hear me announce that I do not intend this morning to say anything about the Holy Spirit as the Comforter. I propose to reserve that for a special Sermon this evening. In this discourse I shall endeavor to explain and enforce certain other doctrines, which I believe are plainly taught in this text, and which I hope God the Holy Ghost may make profitable to our souls. Old John Newton once said, that there were some books which he could not read;—they were good and sound enough; but, said he, “they are books of halfpence;—you have to take so much in quantity before you have any value; there are other books of silver, and others of gold; but I have one book that is a book of bank notes; and every leaf is a bank-note of immense value.” So I found with this text: that I had a bank-note of so large a sum, that I could not tell it out all this morning. I should have to keep you several hours before I could unfold to you the whole value of this precious promise—one of the last which Christ gave his people. I invite your attention to this passage because we shall find in it some instruction on four points: first, concerning the true and proper personality of the Holy Ghost; secondly, concerning the united agency of the glorious Three Persons in the work of our salvation; thirdly we shall find something to establish the doctrine of the indwelling of the Holy Ghost in the souls of all believers; and fourthly, we shall find out the reason why the carnal mind rejects the Holy Ghost. I. First of all, we shall have some little instruction concerning the proper personality of the Holy Spirit.

THE unspeakable gift of the Son of God was followed up by the equally priceless gift of the Holy Spirit. Must it not be confessed by us that we think far less of the Holy Spirit than we should? I am sure we do not exalt the Savior too much, nor is He too often the subject of our meditations, but at the same time we give to the Holy Spirit a very disproportionate place compared with the Redeemer. I fear that we even grieve the Spirit by our neglect of Him. Let me invite your devout contemplations to the special work of the Holy Spirit. Such an invitation is necessary. The subject has not grown stale, for it too seldom occupies our thoughts. We have not been unduly engrossed with honoring the Spirit of God for this is a fault seldom or never committed. We have met with uninstructed persons who have glorified the love of Jesus beyond that of the Father, and there are others so occupied with the decrees of the Father as to cast the work of the Son into the background—but very few and far between are those Believers who have dwelt upon the doctrine of the Holy Spirit beyond its proper measure and degree. The mistake has almost invariably been made in the opposite direction. The personal name of the Third Person of the Blessed Trinity is, "the Spirit," or the, "Holy Spirit," which words describe His Nature as being a pure, spiritual, immaterial existence and His Character as being in Himself and in His workings pre-eminently holy. We commonly also speak of Him as the, "Holy Ghost," but the name is now an erroneous one. The word "ghost" was the same as "spirit" in years gone by, when the present translation of the Bible was made, but it does not popularly signify "spirit" now.

I will pray the Father - This refers to his intercession after his death and ascension to heaven, for this prayer was to be connected with their keeping his commandments. In what way he makes intercession in heaven for his people we do not know. The fact, however, is clearly made known, Rom 8:34; Heb 4:14-15; Heb 7:25. It is as the result of his intercession in heaven that we obtain all our blessings, and it is through him that our prayers are to be presented and made efficacious before God. Another Comforter - Jesus had been to them a counsellor, a guide, a friend, while he was with them. He had instructed them, had borne with their prejudices and ignorance, and had administered consolation to them in the times of despondency. But he was about to leave them now to go alone into an unfriendly world. The other Comforter was to be given as a compensation for his absence, or to perform the offices toward them which he would have done if he had remained personally with them. And from this we may learn, in part, what is the office of the Spirit. It is to furnish to all Christians the instruction and consolation which would be given by the personal presence of Jesus, Joh 16:14. To the apostles it was particularly to inspire them with the knowledge of all truth, Joh 14:26; Joh 15:26. Besides this, he came to convince men of sin. See the notes at Joh 16:8-11. It was proper that such an agent should be sent into the world: 1. Because it was a part of the plan that Jesus should ascend to heaven after his death. 2. Unless some heavenly agent should be sent to carry forward the work of salvation, man would reject it and perish. 3. Jesus could not be personally and bodily present in all places with the vast multitudes who should believe on him. The Holy Spirit is omnipresent, and can reach them all. See the notes at Joh 16:7. 4. […]