Chapter Eleven--Comforter, Coming

Lesson Eleven COMFORTER, COMING

Comforter

The Greek word rendered as "Comforter" in the New Testament is parakletos. In the passive sense it originally meant "one who is called to someone's aid." In the few places where the word is found outside the New Testament it mainly has the meaning of "one who appears in another's behalf, mediator, intercessor, advocate, pleader, a friend of the accused person who is called to speak to his character or otherwise enlist the sympathy of the judges." In one New Testament passage it is rendered by the word "Advocate," designating Christ: "And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous" (1 John 2:1). Christ is described here as the Christian's Helper, Friend , or Advocate in pleading his cause before the heavenly Father. in the intimate, personal relationship the apostles enjoyed with Christ during His earthly ministry, He was truly their Comforter or Helper. When the time came near for His departure from the earth, He promised them another Comforter, the Holy Spirit, who would take His place in their lives so that they would not be alone in the world like fatherless children: "And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever, even the Spirit of truth: whom the world cannot receive; for it beholdeth him not, neither knoweth him: ye know him; for he abideth with you, and shall be in you. I will not leave you desolate [orphanous, orphans]: I come unto you" (John 14:16-18). The Holy Spirit given to the apostles was, in fact, the fulfillment of the Lord's promise to them: "Lo, I am with you always , even unto the end of the world" (Matthew 28:20).

The Holy Spirit was the apostles' Comforter and Helper primarily in inspiring them with the divine word and in bearing witness concerning Christ: "But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you" (John 14:26); "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me" (John 15:26). See John 16:7-15. The Holy Spirit, the Com-forter, not only revealed to the apostles the divine word and bore witness concerning Christ, but He was also the agency through which God's providence worked in their lives to accomplish His purpose (Acts 16:6-15; Php 1:19). Since Jesus dwelt in the apostles through the Spirit, Paul's utterance in Php 4:13 tacitly affirms that the Spirit was the dynamic that made possible their loyalty to Christ during all the trials of life: "I can do all things in him that strengtheneth me."

There can be no valid argument against the plain promise of Christ that the Holy Spirit, the Comforter, was to dwell in the apostles: "He abideth in you, and shall be in you." But does He dwell in Christians today? Indeed so! Is He still the Comforter of Christians? Indeed so! Although Jesus was speaking directly to the apostles when He declared that the Holy Spirit would be with them "for ever" (John 14:16), these words cannot limit the indwelling of the Holy Spirit to the apostles but must include the Lord's disciples in every age. The promise in the great commission of the abiding presence of the Lord was also spoken directly to the apostles (Matthew 28:16-20), but it is just as applicable to Chris-tians in every age as the promise of the indwelling Comforter.

It is true that the Holy Spirit cannot dwell in the Christian unless the word of God dwells in him, since there can be no knowledge concern-ing the Spirit apart from the divine word and since one cannot have the Spirit of God who rejects the word of God. Cf. Ephesians 5:13; Colossians 3:16. But the foregoing conclusion in no way denies the fact of the real presence of the Comforter, the Holy Spirit, in the Christian. The Christian needs more than knowledge concerning the Spirit and His will; he also needs the Spirit Himself. The dynamic of Christian living is not in merely knowing about the Spirit and His will, but in knowing Him personally. And to know the Spirit personally is to know God and Christ since the latter dwell in the Christian through the Spirit (Romans 8:9-10; Ephesians 2:22; 1 John 3:24; 1 John 4:13).

There are those, however, who know about God, Christ, and the Holy Spirit, who are striving by their own strength alone to obey the divine will, but who do not actually know or experience the divine presence in their lives. They are spiritually impoverished and empty. Jesus declared, "Apart from me ye can do nothing" (John 15:5). To repeat the words of Paul in Php 4:13, "I can do all things in him that strengtheneth me." The apostle also said, "It is no longer I that live, but Christ liveth in me" (Galatians 2:20). One might have a full under-standing of the word of God, try hard in his own strength alone to obey its commands and to follow its examples, and yet not possess the power or dynamic for the enriched Christian life spoken of in Ephesians 3:16-20, made possible by the indwelling Spirit: ". . . that ye may be strengthened with power through his Spirit in the inward man; that Christ may dwell in your hearts through faith; to the end that ye, being rooted and grounded in love, may be strong to apprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which passeth knowledge, that ye may be filled unto all the fulness of God."

The Holy Spirit in the Christian has well been described as the strengthening and enabling presence of Christ. He gives the Christian no new revelation but makes possible the understanding of the revelation once and for all delivered to the saints and the translation of it into abundant Christian living. Indeed, whatever the Christian needs, whether temporal or spiritual, is made possible by the indwelling Spirit. After referring to the liberality of the Philippian Christians in supplying certain of his needs , Paul said, "And my God shall supply every need of yours" (Php 4:19). 2 Corinthians 9:8 attributes the all sufficiency of God's provisions for His faithful children to His grace: "And God is able to make all grace abound unto you; that ye, having always all sufficiency in every-thing, may abound unto every good work." But God and His grace in the Christian, providing for his every need, are made real by the indwelling Spirit, who is described as "the Spirit of God" (1 John 4:2) and "the Spirit of grace" (Hebrews 10:29).

The providential aid of the indwelling Comforter or Helper, the Holy Spirit, is elaborated upon in the eighth chapter of Romans. After the writer Paul establishes the fact of the presence of the Spirit in the Christian (verses 9-11), he subsequently declares, "And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered; and he that searcheth the hearts knoweth what is in the mind of the Spirit, because he maketh intercession for the saints according to the will of God. And we know that to them that love God all things work together for good, even to them that are called according to his purpose. . . . If God is for us, who is against us? He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things?" (verses 26-28, 31, 32). Please carefully and reverently read these words again. Paul affirms that the Spirit who dwells in us helps us in our infirmity or weakness, making intercession for us. Because God has not forsaken us (Hebrews 13:5-6), but is really and actually present in the Spirit, all the circumstances of life are working for our good so that no earthly power can defeat us. From God through His Spirit we freely receive the power to do His will, to be faithful to Him whatever our lot in life may be.

The promise given to every baptized believer of the indwelling Com-forter or Helper is plainly expressed in Acts 2:38, "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit." Those who are baptized have already received the divine word, according to verse 41, but in addition to this they now receive the gift of the Holy Spirit, which is simply another way of saying, "the Holy Spirit as a gift." See Luke 11:13; Acts 5:32; Romans 5:5.

Another passage that distinguishes between divine revelation and the Holy Spirit in their relationship to the Christian is 2 Timothy 1:14 , "That good thing which was committed unto thee guard through the Holy Spirit which dwelleth in us." The "good thing" which Paul says was committed unto Timothy was "the pattern of sound words" or word of God, mentioned in the preceding verse. The Holy Spirit was to be the enabling power for Timothy to guard the word of God, and so also is He the same power for all others who have received Him.Some other passages which affirm the presence of the Holy Spirit in God's children are Galatians 4:6; Ephesians 1:13-14; Ephesians 4:30.

Does it make any difference whether or not the Christian believes that the Holy Spirit dwells in him? Indeed so! Next to the realization that he has been bought with the price of the precious blood of Christ, he can find no greater incentive for holy living than the awareness of the indwelling Spirit. Notice carefully 1 Corinthians 6:19-20, "Or know ye not that your body is a temple of the Holy Spirit which is in you, which ye have from God? and ye are not your own; for ye were bought with a price: glorify God therefore in your body." When the Christian seriously, reverently realizes that he has been bought by Christ's blood and that the Holy Spirit dwells in his body, he will not use that body to serve sin but to serve righteousness.

Coming The word used in the New Testament to designate the second advent of Christ is parousia, translated as "coming." The use of this word in secular Greek sheds light on its New Testament usage. It simply means the presence or arrival of someone or something. Plato wrote "Are not the good good because they have good present with them" (Gorgias 497). In the papyri parousia is used in such expressions as "the repair of what has been swept away requires his presence;" "we await your coming." A similar use of parousia is found in the New Testament. Paul speaks of his bodily presence as being weak (2 Corinthians 10:10). He rejoices at the coming of Titus (2 Corinthians 7:6). He urges the Philippian Christians to be as obedient to God's word during his absence as they were during his presence (Php 2:12).

Above all, parousia describes the second coming of Christ, when His presence with men will again be realized (Matthew 24:3; 1 Corinthians 15:23; 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 2 Thessalonians 2:1; 2 Thessalonians 2:8-9; James 5:7-8; 2 Peter 3:4; 2 Peter 3:12; 1 John 2:28).

A brief study of the contemporary secular use of parousia will indicate what kind of picture the second coming of Christ conveyed to the minds of the early Christians and what it must also convey to our minds. In the papyri and in Hellenistic Greek parousia is the technical term to denote the "visit" of a king, emperor, or other person in authority. A papyrus describes the Serapheum Twins laying their grievances before King Ptolemy Philometer and Queen Cleopatra on the occasion of their visit to Memphis. The official character of the visit of a person in authority was often emphasized by the taxes or payment that were exacted to make preparation for it. One document refers to the contributions for a crown to be presented the king on his "arrival (parousias)." A certain Appenneus writes that he has prepared for "the visit (parousian) of Chrysippus" by laying in a munber of birds for his consumption. A papyrus tells of "the 80 artabae of wheat for the supplies imposed in connexion with the king's visit."

He who has been made both Lord and Christ, who now sits on the throne of His kingdom, will some day come again (Acts 2:29-36; Acts 1 Corin-thians 15:23-25). His will not be an ordinary coming, but the parousia of the King of kings and Lord of lords, worthy of the most careful prep-aration His subjects can possibly make. Nothing is more plainly taught and more highly featured in the New Testament than the second coming of Christ. Do you really believe He is coming again? Are you really making serious, diligent preparation for His return?

Not only is the realization of the presence of Deity in the Holy Spirit an incentive for godly living, but also the realization that King Jesus is coming again. Note how the apostle Paul connects upright living with love of the Lord's appearing or second coming: "I have fought the good fight, I have finished the course, I have kept the faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but also to all them that have loved his appearing" (2 Timothy 4:7-8). When the Christian seriously considers the eventual return of Christ--that He is coming at a time no one knows and that He will receive unto Himself only those who trust in Him and love Him--he is made cognizant of the necessity of being continually prepared for this great eventuality. See Mark 13:33; 1 Thessalonians 3:13; 1 Thessalonians 5:23; 2 Thessalonians 1:10-12; Titus 2:11-14; 2 Peter 3:10-14.

Not only does the Christian's realization of the second coming of Christ give him an incentive for holy living, but it also gives him great com-fort and hope. After discussing the second coming of Christ, Paul exhorts, "Wherefore comfort one another with these words" (1 Thessa-lonians 4:18). Belief in Christ's return is indeed a comfort to His disciples. With this belief, the loss of loved ones who have died in the faith brings no lasting sorrow. With this belief, the realization that we must eventually die does not fill our hearts with fear and dread. With this belief, the living hope concerning better things to come is made certain. "Which we have as an anchor of the soul, a hope both sure and stedfast and entering into that which is within the veil" (Hebrews 6:19). "Wherefore girding up the loins of your mind, be sober and set your hope perfectly on the grace that is to be brought unto you at the revelation of Jesus Christ" (1 Peter 1:13). See 1 Peter 1:3-9.

When Jesus revealed to His apostles information concerning His impending departure from the earth, they were at first saddened by the news. What would become of them if their Leader, Master, and Friend were to leave them? But Jesus immediately comforted them, instilling hope in their hearts by promising to come again: "Let not your heart be troubled: believe in God, believe also in me. In my Father's house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you , I come again, and will receive you unto myself; that where I am, there ye may be also" (John 14:1-3).How wonderfully heart-warming and soul-thrilling is the inspiring thought of our Lord's second coming, to know that if we have maintained a living faith in Him we shall actually see our beloved Saviour face to face and be received by Him to be conformed to the body of His glory! "Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall he manifested, we shall be like him; for we shall see him even as he is" (1 John 3:2).

How Christ is coming again is discussed in Matthew 16:27; Matthew 26:64; Acts 1:10-11; 1 Thessalonians 4:16; 1 Thessalonians 5:2; 2 Thessalonians 1:7. Why Christ is coming again is discussed in Matthew 25:31-46; John 5:28-29; Acts 17:31; 1 Corinthians 15:22-23; 2 Corinthians 5:10; 1 Thessalonians 4:13-18; 2 Thessalonians 1:7-9; 2 Timothy 4:1; 2 Peter 3:10; Jude 1:14-15.

Questions

• What is the meaning of parakletos?

• Why do we know that the Lord's promise tosend another Comforter, the Holy Spirit, to His apostles is applicable to the Lord's disciples in every age?

• Discuss the indwelling Spirit as the dynamic of Christian living.

• Discuss the providential aid of the indwelling Spirit.

• How is the word parousia used in secular Greek?

• What use does Paul make of the word in 2 Corinthians 7:6; 2 Corinthians 10:10; Php 2:12?

• Discuss the use of parousia in the papyri and Hellenistic Greek to describe the visit of a king, emperor, or other person of authority.

• Why is belief in the second coming of Christ an incentive for holy living? Why does this belief give the Christian comfort and hope?