Part 3, Chapter 1: Of Communion with the Holy Spirit

The foundation of our communion with the Holy Ghost (John 16:1-7) opened at large. A comforter: who he is. The Holy Ghost, his own will in his coming to us, sent also by Christ. The Spirit sent as a sanctifier, and as a comforter. The adjuncts of his mission considered. The foundation of his mission (John 15:26). His procession from the Father. Twofold: as to personality, or to office. Things considerable in his procession as to office. The manner of his collation. He is given freely: sent, authoritatively. The sin against the Holy Ghost, whence unpardonable. How we ask the Spirit of the Father. To grieve the Spirit, what. Poured out. How the Holy Ghost is received. By faith: faith's actings in receiving the Holy Ghost. His abode with us how declared. How we may lose our comfort, while the comforter abides with us.

The foundation of all our communion with the Holy Ghost, consisting in his mission, or sending to be our comforter by Jesus Christ; the whole matter of that economy or dispensation is firstly to be proposed and considered, that so we may have a right understanding of the truth enquired after. Now the main promise hereof, and the chief considerations of it, with the good received, and evil prevented thereby, being given and declared in the beginning of the sixteenth chapter of John, I shall take a view of the state of it, as there proposed.

Our blessed Savior being to leave the world, having acquainted his disciples among other things, what entertainment in general they were like to find in it, and meet withal, gives the reason why he now gave them the doleful tidings of it, considering how sad and dispirited they were upon the mention of his departure from them. Verse 1: "These things have I said unto you that you should not be offended." "I have," says he, "given you an acquaintance with these things (that is the things which will come upon you, which you are to suffer) beforehand, lest you who (poor souls) have entertained expectations of another state of affairs, should be surprised, so as to be offended at me, and my doctrine, and fall away from me." "You are now forewarned, and know what you have to look for." Yea, says he, verse 2, having acquainted you in general, that you shall be persecuted, I tell you plainly, that there shall be a combination of all men against you, and all sorts of men will put forth their power for your ruin. They shall cast you out of the synagogue, and the time shall come, that whoever kills you, will think that he does God good service. The ecclesiastical power shall excommunicate you, they shall put you out of their synagogues; and that you may not expect relief from the power of the magistrate against their perversity, they will kill you; and that you may know that they will do it to the purpose, without check or control, they will think that in killing you, they do God good service, which will cause them to act rigorously, and to the utmost.

But this is a shaking trial, might they reply: is our condition such, that men in killing us, will think to approve their consciences to God? Yea they will, says our Savior; but yet that you be not mistaken, nor trouble your consciences about their confidences, know that their blind and desperate ignorance is the cause of their fury and persuasion. Verse 3: "These things will they do unto you, because they have not known the Father nor me."

This then was to be the state with the disciples; but why did our Savior tell it them at this season, to add fear and perplexities to their grief and sorrow? What advantage should they obtain thereby? Says their blessed Master, verse 4, there are weighty reasons why I should tell you these things; chiefly, that as you may be provided for them, so when they do befall you, you may be supported with the consideration of my deity and omniscience, who told you all these things before they came to pass. Verse 4: "But these things have I told you, that when the time shall come, you may remember I told you of them." But if they be so necessary, whence is it, that you have not acquainted us with it, all this while? Why not in the beginning, at our first calling? Even, says our Savior, because there was no need of any such thing; for, while I was with you, you had protection and direction at hand. "And these things I said not at the beginning, because I was present with you": but now the state of things is altered; I must leave you, verse 5. And for your parts, so are you astonished with sorrow, that you do not ask me where I go, the consideration whereof would certainly relieve you, seeing I go to take possession of my glory, and to carry on the work of your salvation: but your hearts are filled with sorrow and fear, and you do not so much as enquire after relief, verses 5-6. Whereupon he adjoins that wonderful assertion, 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."

This verse then, being the peculiar foundation of what shall afterward be declared, must particularly be considered as to the words of it, and their interpretation: and that both with respect to the preface of them, and the asseveration in them, with the reason annexed thereunto.

1. The first word is an adversative, not excepting to anything of what himself had spoken before, but to their apprehension; I know you have sad thoughts of these things, but yet, nevertheless.

2. "I tell you the truth." The words are exceeding emphatical, and denote some great thing to be ushered in by them. First, "I tell it you," this that shall now be spoken; I who love you, who take care of you, who am now about to lay down my life for you, they are my dying words, that you may believe me; I who am truth itself, I tell you: and,

I tell you the truth: you have in your sad misgiving hearts, many misapprehensions of things; you think, if I would abide with you, all these evils might be prevented; but alas! You know not what is good for you, nor what is expedient; I tell you the truth; this is truth itself, and quiet your hearts in it. There is need of a great deal of evidence of truth; to comfort their souls that are dejected and disconsolate under an apprehension of the absence of Christ from them, be the apprehension true or false.

And this is the first part of the words of our Savior, the preface to what he was to deliver to them, by way of a weighty convincing asseveration, to disentangle thereby the thoughts of his disciples from prejudice, and to prepare them for the receiving of that great truth which he was to deliver.

2. The assertion itself follows: it is expedient for you, that I go away.

There are two things in the words. Christ's departure, and the usefulness of it to his disciples. For his departure, it is known what is intended by it: the withdrawing his bodily presence from the earth after his resurrection, the heavens being to receive him, until the time of the restitution of all things (Acts 3:21). For in respect of his deity, and the exercise of love and care towards them, he promised to be with them to the end of the world (Matthew 28:20). Of this he says, it conduces to your good; it is profitable for you, it is for your advantage, it will answer the end that you aim at; that is the sense of the word, which we have translated, expedient: it is for your profit and advantage. This then is that, which our Savior asserts; and that with the earnestness before mentioned, desiring to convince his sorrowful followers of the truth of it; namely, that his departure which they so much feared, and were troubled to think of, would turn to their profit and advantage.

3. Now although it might be expected that they should acquiesce in this asseveration of truth itself, yet because they were generally concerned in the ground of the truth of it, he acquaints them with that also; and that we may confess it to be a great matter, that gives certainty and evidence to that proposition, he expresses it negatively and positively; if I go not away he will not come, but if I depart I will send him. Concerning the going away of Christ, I have spoken before: of the Comforter his coming and sending, I shall now treat, as being the thing aimed at.

The word being of sundry significations, many translations have thought fit not to restrain it, but do retain the original word paracletus, so the Syriac also: and as some think, it was a word before in use among the Jews: whence the Chaldee paraphrast makes use of it (Job 16:20), and amongst them it signifies one that so taught others, as to delight them also in his teaching; that is to be their Comforter. In Scripture it has two eminent significations; an advocate and a comforter; in the first sense our Savior is called (1 John 2:2), whether it be better rendered here an advocate or a comforter, may be doubted.

Look into the foregoing occasion of the words which is the disciples' sorrow and trouble, and it seems to require the Comforter; sorrow has filled your hearts, but I will send you the Comforter; look into the next words following, which contain his peculiar work for which he is now promised to be sent, and they require he should be an advocate to plead the cause of Christ, against the world (verse 8). I shall choose rather to interpret the promise by the occasion of it, which was the sorrow of his disciples and to retain the name of the Comforter.

Who this Comforter is our blessed Savior had before declared (chapter 15:26), he is the Spirit of truth, that is the Holy Ghost, who reveals all truth to the sons of men. Now of this Comforter two things are affirmed,

1. That He shall come. 2. That Christ shall send him.

1. That he shall come; the affirmative of his coming, on the performance of that condition of it, of Christ's going away, is included in the negation of his coming, without its accomplishment; if I go not away, he will not come; if I do go, he will come, so that there is not only the mission of Christ but the will of the Spirit in his coming; He will come, his own will is in his work.

2. I will send him; the mystery of his sending the Spirit, our Savior instructs his disciples in by degrees; chapter 14:16, he says I will pray the Father, He shall send you another Comforter. In the progress of his discourse he gets one step more upon their faith (verse 26), But the Comforter which is the Holy Ghost whom the Father will send in my name: but chapter 15:26, he says I will send him from the Father; and here absolutely I will send him. The business of sending the Holy Ghost by Christ which argues his personal procession also from him, the Son, was a deep mystery which at once they could not bear; and therefore he thus instructs them in it by degrees.

This is the sum: the presence of the Holy Ghost with believers as a Comforter sent by Christ for those ends and purposes for which he is promised; is better and more profitable for believers than any corporeal presence of Christ can be, now he has fulfilled the one sacrifice for sin, which he was to offer.

Now the Holy Spirit is promised under a twofold consideration. 1. As a Spirit of sanctification to the elect, to convert them and make them believers. 2. As a Spirit of consolation to believers, to give them the privileges of the death and purchase of Christ: it is in the latter sense only wherein he is here spoken of; now as to his presence with us in this regard, and the end and purposes for which he is sent, for what is aimed at; observe,

1. The rise and fountain of it; 2. The manner of his being given; 3. Our manner of receiving him; 4. His abiding with us; 5. His acting in us; 6. What are the effects of his working in us, and then how we hold communion with him, will from all these appear.

What the Scripture speaks to these particulars, shall briefly be considered.

First, for the fountain of the Spirit's coming, it is mentioned in John 15:26: he proceeds from the Father. This is the fountain of this dispensation. There is a twofold procession of the Spirit.

First, in respect of substance and personality.

Second, or dispensatory, in respect of the work of grace. Of the first — in which respect he is the Spirit of the Father and the Son, proceeding from both eternally, and so receiving his substance and personality — I do not speak here. It is a business of another nature than what I have now in hand. Therein indeed lies the first and most remote foundation of all our distinct communion with him and our worship of him. But abiding in the naked consideration thereof, we can make no other progress than the bare acquiescence of faith in the mystery revealed, with the performance of what is due to the Person solely on account of his participation of the Essence. I shall not at present dwell upon it.

His dispensatory or economic proceeding mentioned in John 15:26 is his proceeding for carrying on the work of grace. It is spoken of him in reference to his being sent by Christ after his ascension: I will send him who proceeds — namely, when I send him. As God is said to arise out of his place, Isaiah 26:21, not in regard of any change in him but of the new work he would effect, so here the mention is in reference to a peculiar work — to testify of Christ. This cannot be assigned to him in respect of his eternal procession but of his actual dispensation. As it is said of Christ: he came forth from God. This relation outward, of the Spirit to the Father and the Son in respect of operation, also proves his inward relation in respect of personal procession.

Three things are considerable in the foundation of this dispensation in reference to our communion with the Holy Spirit.

First, that the will of the Spirit is in the work. He himself comes forth. Frequent mention is made of his being sent, his being given, and poured out. That it might not be understood that he is altogether an inferior, created spirit — a mere servant, as some have blasphemed — nor merely the virtue of God as some have fancied, he has personal properties applied to him in this work, arguing his personality and liberty. He of himself and of his own accord proceeds.

Second, the condescension of the Holy Spirit in this order of working — to proceed from the Father and the Son as to this work, to take upon himself the work of a Comforter as the Son did the work of a Redeemer.

Third, the fountain of the whole is discovered to be the Father, that we may know his works in the pursuit of electing love which is everywhere ascribed to the Father. This is the order here intimated. First there is the purpose of the Father's love — the fountain of all. Then the asking of the Son, John 14:16, which takes in his merit and purchase. Whereupon follows the willing proceeding of the Holy Spirit. This also gives testimony to the foundation of this whole discourse: our peculiar communion with the Father in love, the Son in grace, and the Holy Spirit in consolation. This is the door and entrance of that fellowship of the Holy Spirit to which we are called. His gracious and blessed will, his infinite and ineffable condescension, being eyed by faith as the foundation of all those effects which he works in us and privileges of which by him we are made partakers — our souls are peculiarly conversant with him, and their desires, affections, and thankfulness are terminated in him.

Second, the manner of his collation or bestowing — the manner of his communication to us from this fountain — is also considerable, and it is variously expressed to denote three things.

First, the freeness of it. He is said to be given, John 14:16: he shall give you another Comforter. The most frequent adjunct of the communication of the Spirit is that he is given and received as a gift. He will give his Holy Spirit to those who ask him. That which is of gift is free; the Spirit of grace is given of grace. Not only the Spirit of sanctification is a gift of free grace, but also in the sense of consolation he is of gift — he is promised to be given to believers. Hence the Spirit is said to be received by the gospel, not by the law, Galatians 3:2 — that is, of mere grace and not of our own procuring. All his workings are called free donations. He is freely bestowed and freely works. The different measures in which he is received by believers for those ends of consolation — which are great, various, and inexpressible — arise from this, that we have him by donation and free gift. This is the tenure by which we hold and enjoy him: a tenure of free donation. So is he to be eyed, so to be asked, so to be received. Faith closes with this in our communion with the Comforter. The conjunction and accord of his will with the gift of Father and Son — one respecting the distinct operation of the Deity in the person of the Holy Spirit, the other the economy of the whole Trinity in the work of our salvation by Jesus Christ. Here the soul rejoices in the Comforter: that he is willing to come to it, that he is willing to be given to it. And seeing all is will and gift, grace is magnified on this account.

2. The authority of it; thence he is said to be sent. Section 16, chapter 14, verse 26: the Father will send him in my name; and chapter 15, verse 26: I will send him to you from the Father, and him will I send to you, chapter 16, verse 17. This mission of the Holy Ghost by the Father and the Son, as it answers the order of the persons' subsistence in the blessed Trinity, and his procession from them both, so the order voluntarily engaged in by them, for the accomplishment (as was said) of the work of our salvation. There is in it, in a most special manner, the condescension of the Holy Ghost in his love to us, to the authoritative delegation of Father and Son in this business; which argues not a disparity, dissimilitude, or inequality of essence, but of office, in this work. It is the office of the Holy Ghost to be an advocate for us, and a comforter to us; in which respect, not absolutely, he is thus sent authoritatively by Father and Son. It is a known maxim, that inequality of office does not take away equality of nature. This subjection (if I may so call it) or inequality in respect of office does no ways prejudice the equality of nature which he has with Father and Son, no more than the mission of the Son by the Father does his. And on this authoritative mission of the Spirit does the right apprehension of many mysteries in the gospel, and the ordering of our hearts in communion with him, depend.

Hence is the sin against the Holy Ghost (what it is I do not now dispute) unpardonable; and has that adjunct of rebellion put upon it, that no other sin has: namely because he comes not, he acts not in his own name only, though in his own also, but in the name and authority of the Father and Son, from and by whom he is sent; and therefore to sin against him, is to sin against all the authority of God, all the love of the Trinity, and the utmost condescension of each person to the work of our salvation. It is, I say, from the authoritative mission of the Spirit that the sin against him is peculiarly unpardonable. It is a sin against the recapitulation of the love of the Father, Son, and Spirit. And from this consideration, were that our present business, might the true nature of the sin against the Holy Ghost be investigated. Certainly it must consist in the contempt of some operation of his, as acting in the name and authority of the whole Trinity, and that in their ineffable condescension to the work of grace. But this is of another consideration.

2. On this account, we are to pray the Father and the Son to give the Spirit to us. Luke 11:13: your heavenly Father will give his Holy Spirit to them that ask him. Now the Holy Ghost being God, is no less to be invocated, prayed to, and called on, than the Father and Son, as elsewhere I have proved; how then do we ask the Father for him, as we do in all our supplications, seeing that we also pray that he himself would come to us, visit us, and abide with us? In our prayers that are directed to himself, we consider him as essentially God over all, blessed for evermore; we pray for him from the Father and Son, as under this mission and delegation from them. And indeed God having most plentifully revealed himself in the order of this dispensation to us, we are (as Christians generally do) in our communion to abound in answerable addresses; that is, not only to the person of the Holy Ghost himself, but properly to the Father and Son, for him, which refers to this dispensation.

3. Hence is that great weight in particular laid upon our not grieving the Spirit (Ephesians 4:30), because he comes to us in the name, with the love, and upon the condescension of the whole blessed Trinity. To do that which might grieve him so sent, on such an account, for that end and purpose which shall afterwards be mentioned, is a great aggravation of sin. He expects cheerful entertainment with us, and may do so justly upon his own account, and the account of the work which he comes about. But when this also is added, that he is sent of the Father and the Son, commissioned with their love and grace, to communicate them to their souls, this is that which is, or ought to be, of unspeakable esteem with believers. And this is that second thing expressed in the manner of his communication: he is sent by authority.

He is said to be poured out, or shed on us (Titus 3:6), that Holy Ghost which he has richly poured out upon us, or shed on us abundantly. And this was the chief expression of his communication under the Old Testament, the mystery of the Father and the Son, and the matter of commission and delegation being then not so clearly discovered. Isaiah 32:15: until the Spirit be poured on us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest; that is, till the Gentiles be called, and the Jews rejected. And chapter 43, verse 3: I will pour my Spirit upon your seed, and my blessing upon your offspring; that eminent place of Zechariah 12:10 is always in our thoughts. Now this expression, as is known, is taken from the allusion of the Spirit to water; and that in relation to all the uses of water, both natural and typical. A particular relation of them I cannot now insist on; perhaps efficacy and plenty are chiefly intended.

Now this threefold expression of giving, sending, and pouring out of the Spirit gives us the three great properties of the covenant of grace.

1. That it is free; he is given. 2. That it is orderly, ordered in all things and sure; from the love of the Father, by the procurement of the Son; and thence is that variety of expression, of the Father's sending him, and the Son's sending him from the Father; he being the gift of the Father's love, and the purchase of the blood of the Son. 3. The efficacy of it, as was last observed, and this is the second thing considerable.

Third, our receiving of the Spirit. Our receiving him as a Spirit of sanctification is a merely passive reception, as a vessel receives water. He comes as the wind on Ezekiel's dead bones and makes them live. He comes into dead hearts and quickens them by an act of his almighty power. But as he is the Spirit of consolation it is otherwise. In this sense our Savior tells us that the world cannot receive him, John 14:17: the world receives him not, because it sees him not nor knows him; but you know him, for he dwells with you and will be in you. That it is the Spirit of consolation here promised is evident from the close of the verse where he is said to be in them when promised to them. He was already in them as a Spirit of quickening and sanctification when promised as a Spirit of comfort and consolation to abide with them for that purpose. The power denied to the world — with the reason that they cannot receive the Spirit because they know him not — is ascribed to believers; they can receive him because they know him. So there is an active power to be put forth in his reception for consolation, though not in his reception for regeneration and sanctification. This is the power of faith. Galatians 3:2: they received the Spirit by the hearing of faith. Hence believing is put as the qualification of all our receiving the Holy Spirit, John 7:39. Believers thus receive the Spirit, and they receive him by faith. There are three special acts of faith whereby it goes forth in the receiving of the Spirit.

First, faith considers the Spirit in the economy before described, as promised. It is faith alone that profits from the benefit of the promises, Hebrews 4:2. He is called the Spirit of that promise, Ephesians 1:13 — the Spirit promised in the covenant. We receive the promise of the Spirit through faith, Galatians 3:14. So the receiving of the Spirit through faith is the receiving of him as promised. Faith eyes the promise of God and of Jesus Christ of sending the Spirit for all those ends for which he is desired. Thus it depends and waits, mixing the promise with itself, until it receives him.

Second, by prayer. He is given as a Spirit of supplication, that we may ask him as a Spirit of consolation, Luke 11:13. This asking of the Spirit of God in the name of Christ — either directly and immediately or under the name of some fruit and effect of him — is the chief work of faith in this world.

Third, faith cherishes him by attending to his motions, improving his actings according to his mind and will. This is all I shall say on our receiving of the Spirit, who is sent by Jesus Christ. We do it by faith, looking on him as purchased by Jesus Christ and promised by the Father, and so we seek him at the hands of God and do receive him.

Fourth, the next considerable thing is his abode with us. This is expressed in scripture in two ways. First, in general as to the thing itself: he shall abide with us. Second, in particular as to the manner of his abiding: by inhabitation or indwelling. Now the Spirit, as observed, is considered as a Spirit of sanctification or a Spirit of consolation. He is said to dwell in us chiefly or perhaps solely as a Spirit of sanctification — which is evident from the work he does as indwelling: he quickens and sanctifies, Romans 8:11. The manner of his indwelling as in a temple, which he thereby makes holy, 2 Corinthians 6, and his permanency in so doing, clearly relate to sanctification only. Yet the general notion of his abiding is ascribed to him as a Comforter, John 14:16: he shall abide with you forever. The difficulty of this promise lies in this: whereas the Spirit of sanctification dwells in us always — making it impossible that we should utterly lose our holiness — whence is it that, if the Comforter abides with us forever, we may yet utterly lose our comfort?

First, he is promised to abide with the disciples forever, in opposition to the abode of Christ. Christ in the flesh had been with them for a little while and was now leaving them. He had been the Comforter immediately himself for a season but was now departing. They might fear that another comforter would likewise only visit them for a little season, leaving their condition worse than ever. Not so, says our Savior: this is the last dispensation. There is to be no alteration. When I am gone, the Comforter is to do all the remaining work; there is not another to be looked for. I promise you him, and he shall not depart from you but shall always abide with you.

Second, the Comforter may always abide with us though not always comfort us. He who is the Comforter may abide though he does not always do that work. For other ends and purposes he is always with us, chiefly to sanctify and make us holy. So was the case with David, Psalm 51:11-12: take not your Holy Spirit from me. The Holy Spirit of sanctification was still with David, but he said: restore to me the joy of your salvation — that is, the Spirit of consolation, which was lost while the promise was made good in the abode of the other.

Third, the Comforter may abide as a Comforter when he does not actually comfort the soul. As to the essence of holiness, he cannot dwell in us without also making us holy, for the temple of God is holy. But as to his comforting, his actings therein are all of his sovereign will, so that he may abide and yet not actually comfort us.

Fourth, the Spirit often works for us and tenders consolation to us when we do not receive it. The well is near and we see it not; we refuse to be comforted. The Spirit as a sanctifier comes with power to conquer an unbelieving heart. The Spirit as a Comforter comes with sweetness to be received in a believing heart. He speaks and we believe not that it is his voice; he tenders the things of consolation and we receive them not. My sore ran, says David, and my soul refused to be comforted.

Fifth, I deny that the Holy Spirit ever absolutely and universally leaves a believing soul without consolation. A man may be darkened, clouded, and refuse comfort — actually finding and feeling none. But radically he has a foundation of consolation which in due time will be drawn forth. Therefore when God promises that he will heal sinners and restore comfort to them, Isaiah 57:18, it is not that they were without any, but that they did not have as much as they needed, that that promise is made. Thus the Spirit being sent and given, abides with the souls of believers and does not leave them, though he variously manifests himself in his operations.

The foundation of our communion with the Holy Spirit (John 16:1-7), opened in detail. The Comforter: who He is. The Holy Spirit's own will in His coming to us; also sent by Christ. The Spirit sent as a sanctifier and as a comforter. The circumstances of His mission examined. The foundation of His mission (John 15:26). His procession from the Father. Two aspects: personal, and official. What to consider regarding His procession as to office. The manner of His coming. He is given freely; sent, authoritatively. The sin against the Holy Spirit and why it is unpardonable. How we ask the Spirit from the Father. What it means to grieve the Spirit. Poured out. How the Holy Spirit is received. By faith: how faith acts in receiving the Holy Spirit. How His abiding with us is described. How we may lose our comfort while the Comforter continues to abide with us.

The foundation of all our communion with the Holy Spirit consists in His mission — His being sent as our Comforter by Jesus Christ. The whole arrangement and working of this needs to be laid out and understood first, so that we have a proper grasp of the truth we are seeking. The main promise of this, and the chief considerations related to it — including the good received and the evil prevented — are given and declared in the opening of John 16, so I will examine the matter as presented there.

Our blessed Savior, about to leave the world, had told His disciples among other things what kind of reception they would generally find in it. He then explains why He told them these painful things, given how sorrowful and discouraged they already were at the mention of His departure. 'These things I have spoken to you so that you may be kept from stumbling' (verse 1). 'I have told you beforehand,' He says, 'about these things — the things that will come upon you, the things you must endure — so that you who (poor souls) had expected a very different state of affairs would not be caught off guard and stumble, turning against Me and My teaching and falling away.' 'You are forewarned now, and you know what to expect.' And indeed, He says in verse 2, having told them in general that they will be persecuted, He tells them plainly that there will be a unified opposition of all men against them, and that people of every kind will use all their power to destroy them. They will be expelled from the synagogue, and the time is coming when anyone who kills them will think he is doing God a service. The religious authorities will excommunicate them — put them out of the synagogues. And lest they hope for protection from civil authority against this violence, He warns them: those in power will kill them. And to make clear that they will act with full commitment and no restraint — they will believe they are serving God by killing you, which will cause them to act with relentless severity.

But this is a shaking prospect, the disciples might reply: will men kill us and think they are pleasing God by it? Yes they will, says the Savior — but so that you are not confused or troubled in your conscience by their confidence, understand that it is their blind and desperate ignorance that drives their fury and conviction. 'These things they will do because they have not known the Father or Me' (verse 3).

So this was to be the disciples' condition — but why did the Savior tell them at this moment, only adding fear and confusion to their grief and sorrow? What benefit would they gain from it? Their blessed Master explains in verse 4: there are important reasons for telling them these things; mainly so that they would be prepared for them, and when they happened, would be supported by the evidence of His divine foreknowledge — that He had told them all this before it came to pass. 'But these things I have told you, so that when their hour comes, you may remember that I told you of them' (verse 4). But if this was so necessary, why had He not told them earlier? Why not from the beginning, when they were first called? Because, the Savior explains, there was no need of it then; while He was with them, they had protection and guidance close at hand. 'These things I did not say to you at the beginning, because I was with you' (verse 4) — but now the situation has changed; He must leave them (verse 5). And as for them, they are so overwhelmed with grief that they are not even asking where He is going — though thinking about it would surely bring them comfort, since He is going to take possession of His glory and to continue the work of their salvation. Their hearts are so full of sorrow and dread that they do not even seek relief (verses 5-6). Whereupon He adds that remarkable declaration in verse 7: 'But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you.'

This verse, being the particular foundation for what will be explained afterward, must be carefully examined — both its preface and its solemn declaration, along with the reason attached to it.

1. The opening word is a contrast — not disagreeing with anything He Himself had said, but countering their way of seeing it: 'I know you are troubled by all this — but nevertheless.'

2. 'I tell you the truth.' These words are very emphatic and announce that something important is about to be said. First: 'I tell you' — this that I am now about to say. I who love you, who care for you, who am about to lay down My life for you — these are My parting words, so that you would believe Me. I who am truth itself — I am telling you this. And:

'I tell you the truth': in your grieving and apprehensive hearts, you have many false ideas about things. You think that if I stayed with you, all these troubles could be avoided. But you do not know what is good for you, or what is best. I tell you the truth — this is the truth itself — and your hearts can rest in it. When believers are downcast and distressed at the sense of Christ's absence — whether that sense is accurate or not — it takes a great deal of compelling truth to bring them comfort.

This is the first part of the Savior's words — the preface to what He was about to say, a weighty and convincing declaration designed to free His disciples' minds from distorted thinking and prepare them to receive the great truth He was about to deliver.

2. The declaration itself follows: 'It is to your advantage that I go away.'

There are two things in these words: Christ's departure, and its benefit to His disciples. As for His departure, what is meant is well known: the withdrawal of His bodily presence from the earth after His resurrection, with the heavens receiving Him until the restoration of all things (Acts 3:21). For in respect of His deity and His loving care for them, He promised to be with them to the end of the age (Matthew 28:20). Of His departure He says: it benefits you; it is profitable, it is to your advantage, it will accomplish the end you are seeking — that is the sense of the word we translate 'expedient': it is to your profit and benefit. This is what the Savior declares — with the earnestness described — wishing to convince His sorrowful followers that His departure, which they so dreaded and were troubled to think about, would turn out to their benefit.

3. Although it might be expected that they would simply take His word for it — since truth itself had spoken — because the ground of this truth concerned them deeply, He makes it known to them as well. And so that they might see it is a weighty matter that gives certainty to that claim, He states it both negatively and positively: if I do not go away He will not come, but if I depart I will send Him. About Christ's going away I have spoken elsewhere. I will now treat of the Comforter — His coming and the sending of Him — since that is the matter at hand.

The Greek word translated 'Comforter' has several meanings, and many translators have chosen not to restrict it, retaining the original word 'Paraclete' — as does the Syriac as well. Some believe it was already a word in use among the Jews, which would explain why the Chaldee paraphrase uses it at Job 16:20. Among them it meant one who taught in such a way as to delight those being taught — that is, to be their Comforter. In Scripture it has two prominent meanings: Advocate and Comforter. In the first sense, our Savior Himself is called by this title (1 John 2:2). Whether it is better rendered here as Advocate or Comforter may be debated.

Looking at the occasion that prompted the words — the disciples' sorrow and grief — it seems to call for 'Comforter': 'Sorrow has filled your hearts, but I will send you the Comforter.' Looking at the words that follow — which describe the Spirit's specific work for which He is now promised to come — they suggest He is an advocate to plead the cause of Christ before the world (verse 8). I choose to interpret the promise by the occasion that prompted it, which was the disciples' sorrow, and to keep the name 'Comforter.'

Who this Comforter is, the blessed Savior had already declared (John 15:26): He is the Spirit of truth — that is, the Holy Spirit, who reveals all truth to humanity. Two things are affirmed about this Comforter:

1. That He will come. 2. That Christ will send Him.

1. That He will come: the affirmation of His coming — on the condition of Christ's going away — is implicit in the negation of His coming if that condition is not fulfilled. 'If I do not go away He will not come; if I do go, He will come.' So there is not only the sending by Christ but also the Spirit's own will in His coming — He will come; His own will is expressed in His work.

2. 'I will send Him': the mystery of Christ's sending the Spirit, which also implies the Spirit's personal procession from the Son, is something the Savior taught His disciples gradually. In John 14:16 He says, 'I will ask the Father, and He will give you another Helper.' Further along in His discourse He takes them one step further (verse 26): 'But the Helper, the Holy Spirit, whom the Father will send in My name.' Then in John 15:26 He says, 'I will send Him to you from the Father.' And here He says simply, 'I will send Him.' The matter of Christ's sending the Holy Spirit — which implies His personal procession from the Son as well — was a deep mystery His disciples could not take in all at once, and so He led them into it step by step.

To sum it up: the presence of the Holy Spirit with believers as a Comforter, sent by Christ for the purposes He was promised for, is better and more beneficial for believers than any bodily presence of Christ could be, now that He has offered the one sacrifice for sin that He came to offer.

The Holy Spirit is promised in two distinct roles. 1. As a Spirit of sanctification to the elect — to convert them and make them believers. 2. As a Spirit of consolation to believers — to bring them the blessings secured by Christ's death and purchase. It is only in the second sense that He is spoken of here. Regarding His presence with us in this role and the purposes for which He is sent, observe:

1. The source and foundation of it. 2. The manner of His being given. 3. Our manner of receiving Him. 4. His abiding with us. 5. His working in us. 6. What the effects of His working in us are — and from all of this, how we hold communion with Him will become clear.

What Scripture says about each of these will be briefly considered.

First, for the source of the Spirit's coming: it is stated in John 15:26 — 'He proceeds from the Father.' This is the fountain of this whole arrangement. There is a twofold procession of the Spirit.

First, in respect of substance and personality.

Second, dispensatory — in respect of the work of grace. The first — in which sense the Spirit is the Spirit of both the Father and the Son, proceeding from both eternally, and in that procession receiving His substance and personal existence — is not what I am addressing here. That is a question of a different nature from what I now have in hand. It is, however, the first and most foundational basis of all our distinct communion with Him and our worship of Him. Staying only at that level, we can make no further progress than the bare resting of faith in the mystery revealed, and the worship owed to the Person solely because of His participation in the divine essence. I will not dwell on it here.

His dispensatory or economic procession mentioned in John 15:26 is His procession for carrying forward the work of grace. It is spoken of in reference to His being sent by Christ after the ascension: 'I will send Him who proceeds' — meaning, when I send Him. Just as God is said to arise from His place (Isaiah 26:21) — not because of any change in Him but because of the new work He would accomplish — so here the mention is in relation to a specific work: to testify of Christ. This cannot be attributed to the Spirit's eternal procession but to His actual work in history. As it is said of Christ: 'He came forth from God.' This outward relation of the Spirit to the Father and Son in terms of operation also demonstrates His inward relation in terms of personal procession.

Three things are important to consider in the foundation of this arrangement as it bears on our communion with the Holy Spirit.

First, that the will of the Spirit is present in the work. He Himself comes forth. Frequent mention is made of His being sent, given, and poured out. But lest anyone think He is merely an inferior, created spirit — a mere servant, as some have blasphemously said — or merely a power of God as others have imagined, personal characteristics are attributed to Him in this work, indicating His distinct personhood and freedom. He proceeds of His own accord and by His own will.

Second, the condescension of the Holy Spirit in this ordering of His work — to proceed from the Father and the Son in carrying out this work, taking on the role of Comforter just as the Son took on the role of Redeemer.

Third, the ultimate source of everything is revealed to be the Father — so that we may recognize His works as flowing from the electing love that Scripture everywhere ascribes to the Father. This is the order implied here. First, the purpose of the Father's love — the fountain of all. Then the asking of the Son (John 14:16), which includes His merit and purchase. From this follows the willing procession of the Holy Spirit. This also confirms the foundation of this whole discussion: our distinct communion with the Father in love, the Son in grace, and the Holy Spirit in consolation. This is the door and entrance into the fellowship of the Holy Spirit to which we are called. When by faith we fix on His gracious and willing coming, His infinite and unspeakable condescension, as the foundation of all the effects He works in us and all the privileges He brings us — our souls are drawn into direct, personal fellowship with Him, and our desires, affections, and gratitude are directed toward Him.

Second, the manner of His being given — the way He is communicated to us from this source — is also significant, and it is described in various ways to convey three things.

First, the freeness of it. He is said to be given: 'He will give you another Helper' (John 14:16). The most common way of describing the communication of the Spirit is that He is given and received as a gift. 'He will give the Holy Spirit to those who ask Him.' What comes as a gift is free; the Spirit of grace is given by grace. Not only is the Spirit of sanctification a free gift, but in the sense of consolation He is also a gift — He is promised to be given to believers. Hence the Spirit is said to be received through faith in the gospel, not through the law (Galatians 3:2) — that is, purely by grace, not through any effort of our own. All His workings are called free gifts. He is freely given and freely works. The varying degrees in which He is received by believers for the purposes of consolation — which are great, varied, and beyond expression — arise from the fact that we have Him by gift and donation. This is the basis on which we hold and enjoy Him: a basis of free gift. So He is to be looked to, asked for, and received. Faith rests on this in our communion with the Comforter. The harmony of His own will with the gift of Father and Son — the first pointing to the distinct operation of the Godhead in the person of the Holy Spirit, the second to the arrangement of the whole Trinity in the work of our salvation through Jesus Christ — causes the soul to rejoice in the Comforter: that He is willing to come, that He is willing to be given. And since all of it is will and gift, grace is greatly honored by it.

2. The authority of it; hence He is said to be sent. In John 14:26: 'The Father will send Him in My name'; and in John 15:26: 'I will send Him to you from the Father'; and in John 16:7: 'I will send Him to you.' This sending of the Holy Spirit by the Father and the Son corresponds both to the order of the persons' subsistence in the blessed Trinity and to His procession from them both — and also to the order they voluntarily undertook for the accomplishment of the work of our salvation. In it there is, in a most particular way, the condescension of the Holy Spirit in His love toward us — submitting to the authoritative delegation of Father and Son in this matter. This implies not a difference or inequality of essence, but of office in this work. It is the office of the Holy Spirit to be our advocate and our comforter; in that respect — not absolutely — He is thus authoritatively sent by Father and Son. It is a well-known principle that inequality of office does not eliminate equality of nature. This subordination (if I may call it that) — or inequality with respect to office — in no way undermines the equality of nature He shares with the Father and Son, any more than the Son's being sent by the Father undermines His. Upon this authoritative mission of the Spirit depends the proper understanding of many gospel mysteries and the right ordering of our hearts in communion with Him.

Hence the sin against the Holy Spirit — whatever exactly it is, I will not discuss that now — is unpardonable, and has the character of rebellion attached to it that no other sin has. This is because He comes and acts not only in His own name, but in the name and authority of the Father and Son, from and by whom He is sent. Therefore to sin against Him is to sin against the full authority of God, against the love of the entire Trinity, and against the supreme condescension of each Person toward the work of our salvation. It is, I say, from the authoritative mission of the Spirit that the sin against Him is especially unpardonable. It is a sin against the gathered love of the Father, Son, and Spirit all at once. From this consideration — were that our present subject — the true nature of the sin against the Holy Spirit could be explored. It must certainly involve contempt of some work of His as He acts in the name and authority of the whole Trinity, and that in their incomprehensible condescension toward the work of grace. But this belongs to a different discussion.

2. On this basis, we are to pray to the Father and the Son to give us the Spirit. 'Your heavenly Father will give the Holy Spirit to those who ask Him' (Luke 11:13). Now the Holy Spirit, being God, is no less to be called upon, prayed to, and invoked than the Father and the Son, as I have shown elsewhere. How then do we ask the Father for Him in all our prayers — since we also pray that the Spirit Himself would come to us, visit us, and abide with us? When we direct our prayers to Him personally, we address Him as essentially God over all, blessed forever. When we ask the Father and Son for Him, we do so as He comes to us under their mission and delegation. God having most fully revealed Himself through the order of this arrangement, we are — as Christians generally do — to address ourselves accordingly: not only praying to the person of the Holy Spirit directly, but also properly asking the Father and Son to send Him, in line with this arrangement.

3. This is also why Scripture lays such particular weight on our not grieving the Spirit (Ephesians 4:30) — because He comes to us in the name, with the love, and through the condescension of the entire blessed Trinity. To do what might grieve One who comes on such a commission, for such a purpose as will be mentioned later, is a great intensification of sin. He has every right to expect a warm welcome — both on His own account and on account of the work He comes to do. But when it is added that He is sent by the Father and Son, bearing their love and grace, to communicate them to our souls, this should be of unspeakable value to believers. And this is the second thing expressed in the manner of His communication: He is sent by authority.

He is also said to be poured out or shed upon us: 'the Holy Spirit whom He poured out upon us richly' (Titus 3:6). This was the main way of expressing His communication in the Old Testament, when the mystery of the Father and Son, and the matter of commission and delegation, was not yet so clearly revealed. 'Until the Spirit is poured out upon us from on high, and the wilderness becomes a fertile field, and the fertile field is considered a forest' (Isaiah 32:15) — that is, until the Gentiles are called in and the Jews are set aside. And in Isaiah 44:3: 'I will pour out My Spirit on your offspring and My blessing on your descendants.' The well-known passage of Zechariah 12:10 is always before our minds. This expression, as is well known, is drawn from the analogy of the Spirit to water — in relation to all the uses of water, both in nature and in the types. I cannot dwell on each use in particular; the ideas of abundance and effectiveness are probably the primary ones.

Now this threefold description — giving, sending, and pouring out the Spirit — points to the three great characteristics of the covenant of grace.

1. That it is free: He is given. 2. That it is orderly, ordered in all things and sure — flowing from the Father's love, through the Son's purchase; and hence the varied expressions of the Father sending Him, and the Son sending Him from the Father, since He is both the gift of the Father's love and the purchase of the Son's blood. 3. The efficacy of it, as was just observed — and this is the second thing to consider.

Third, our receiving of the Spirit. Our receiving Him as a Spirit of sanctification is entirely passive — like a vessel receiving water. He comes like the wind on Ezekiel's dry bones and makes them live. He enters dead hearts and quickens them by an act of His almighty power. But as the Spirit of consolation, it is different. In this sense, our Savior tells us that the world cannot receive Him (John 14:17): 'The world cannot receive Him, because it does not see Him or know Him, but you know Him because He abides with you and will be in you.' That it is the Spirit of consolation promised here is clear from the end of the verse, where He is said to be in them when promised to them. He was already in them as a Spirit of life and sanctification when He was promised to them as a Spirit of comfort and consolation to abide with them for that purpose. The capacity denied to the world — along with the reason that they cannot receive the Spirit because they do not know Him — is attributed to believers: they can receive Him because they know Him. So there is an active capacity to be exercised in receiving Him for consolation, though not in receiving Him for regeneration and sanctification. This active capacity is faith. 'Did you receive the Spirit by the works of the Law, or by hearing with faith?' (Galatians 3:2). Hence believing is given as the qualification for all our receiving of the Holy Spirit (John 7:39). Believers receive the Spirit, and they receive Him by faith. There are three specific acts of faith through which it goes out in receiving the Spirit.

First, faith considers the Spirit in the arrangement described above — as promised. It is faith alone that benefits from the promises (Hebrews 4:2). He is called 'the promised Holy Spirit' (Ephesians 1:13) — the Spirit promised in the covenant. 'We receive the promise of the Spirit through faith' (Galatians 3:14). So receiving the Spirit through faith means receiving Him as promised. Faith looks to the promise of God and of Jesus Christ to send the Spirit for all the purposes He is desired. And so faith depends and waits, resting on the promise, until it receives Him.

Second, by prayer. He is given as a Spirit of supplication so that we may ask Him as a Spirit of consolation (Luke 11:13). This asking of the Spirit of God in the name of Christ — whether directly and personally or by asking for some fruit and effect of His presence — is the chief work of faith in this world.

Third, faith cherishes Him by paying attention to His movements and building on His workings according to His will and purpose. This is all I will say about our receiving of the Spirit, who is sent by Jesus Christ. We receive Him by faith, looking on Him as purchased by Jesus Christ and promised by the Father — and on that basis we seek Him from God and do receive Him.

Fourth, the next important thing to consider is His abiding with us. Scripture expresses this in two ways. First, in general as to the fact itself: He will abide with us. Second, in particular as to the manner of His abiding: by inhabiting or indwelling. The Spirit, as noted, is considered either as a Spirit of sanctification or as a Spirit of consolation. He is said to dwell in us chiefly — or perhaps solely — as a Spirit of sanctification, as is evident from the work He does as the indwelling Spirit: He gives life and makes holy (Romans 8:11). The manner of His indwelling — as in a temple which He thereby makes holy (2 Corinthians 6) — and His permanent residence there clearly relate to sanctification only. Yet the general idea of His abiding is attributed to Him as Comforter in John 14:16: 'He will abide with you forever.' The difficulty in this promise is this: whereas the Spirit of sanctification dwells in us permanently — making it impossible for us to utterly lose our holiness — why is it that, if the Comforter abides with us forever, we can still completely lose our comfort?

First, He is promised to abide with the disciples forever, in contrast to Christ's bodily presence with them. Christ in the flesh had been with them for a little while and was now leaving. He had been their Comforter directly and personally for a season, but was now departing. They might fear that another comforter would likewise visit them for only a short time, leaving their condition worse than before. Not so, says the Savior: this is the final arrangement. There will be no further change. When I am gone, the Comforter will do all the remaining work; there is no other to be looked for. I promise Him to you, and He will not leave you but will always abide with you.

Second, the Comforter may always abide with us while not always comforting us. He who is the Comforter may abide even when He is not actively performing that work. For other ends and purposes He is always with us — chiefly to sanctify and make us holy. This was David's situation in Psalm 51:11-12: 'Do not take Your Holy Spirit from me.' The Holy Spirit of sanctification was still with David, but he prayed, 'Restore to me the joy of Your salvation' — that is, the Spirit of consolation, which had been withdrawn while the other dimension of His presence continued.

Third, the Comforter may abide as Comforter even when He is not actively bringing comfort to the soul. As to the essence of holiness, He cannot dwell in us without also making us holy — for the temple of God is holy. But as to His comforting work, all His activity in that regard follows His sovereign will — so He may abide and yet not actually bring us comfort.

Fourth, the Spirit often works on our behalf and offers consolation to us when we are not receiving it. The well is nearby and we do not see it; we refuse to be comforted. The Spirit as sanctifier comes with power to overcome an unbelieving heart. The Spirit as Comforter comes with gentleness to be received by a believing heart. He speaks and we do not believe it is His voice; He offers the things of consolation and we do not take them. 'My soul refused to be comforted,' says David.

Fifth, I deny that the Holy Spirit ever absolutely and completely abandons a believing soul, leaving it without any consolation. A person may be darkened, clouded over, and refusing comfort — actually feeling and finding none. But at his root he has a foundation of consolation that will in due time be drawn forth. Therefore when God promises to heal sinners and restore comfort to them (Isaiah 57:18), it is not because they had none at all, but because they did not have as much as they needed. The Spirit, being sent and given, abides with the souls of believers and does not leave them — though He manifests Himself in His workings in varying ways.