(c) The greatest Gift—the other Advocate.
Consequent on this obedient love, conditioned by it, is the Lord's assurance: And I will ask the Father— ἐρωτᾷν is used of an asking which is based on close and intimate fellowship; it is the word which implies the presentation of wish or a desire from an equal to an equal, while αἰτεῖν represents the prayer or seeking which rises from an inferior to a superior (see note, John 16:26, and other usage of the same words, John 17:9, John 17:15, John 17:20)—and he will give—make a Divine and free manifestation of himself by his Spirit, give to you as your inalienable possession—another Paraclete, that he may be £ with you for evermore. Great deference is due to the Greek expositors, beginning with Chrysostom, who translate this word "Comforter," and who point back to the LXX. παρακαλεῖτε (Isaiah 40:1), and because παρακλήσις very often, if not always, means "consolation;" but the word is passive in form, and denotes "one called in," or "called to the side of another," for the purpose of helping him in any way, but especially in legal proceedings and criminal charges, so that the word "Advocate," Pleader for us and in us, is the translation that most generally is accepted by almost all modern expositors. "Another" implies that Christ had already stood in this position while present with them, helping with tender care their first efforts to stand or serve. John (1 John 2:1) distinctly says, "We have now a Paraclete with the Father, Jesus Christ the Righteous," etc. And in this place (verse 17) the coming of the Paraclete was his own true return to his disciples. The following is the substance of Westcott's "additional note" on this word: "The two renderings of Paraclete as ' Comforter' in the Gospel, and 'Advocate' in the Epistle, are found in the English versions, with exception of Rhenish, from Wickliffe to Authorized version and Revised version. In the ancient versions, with the exception of Thebaic, the original word Paracletus is preserved. Its passive form by all analogous words will not justify here an active or transitive sense, but means 'one called to the side of another' with the secondary sense of helping, consoling, counseling, or aiding him. The classical use is 'advocate,' so used in Demosthenes, not found in LXX. Philo uses it in the same sense, and the rabbinic writers adopt the Greek word טילקרף, in opposition to 'accuser.' The apostolic Fathers use the word in this sense, but the patristic writers, Origen, Cyril, Gregory of Nyssa, Use it for ' Comforter.' In 1 John it. I no other word is satisfactory but 'Advocate,' and the suggestion is that the only meaning here that is adequate is that of one who pleads, convinces, convicts in a great controversy, who strengthens on the one hand, and defends on the other. Christ, as the Advocate, pleads the believer's cause with the Father against the accuser (1 John 2:1; Romans 8:26; Revelation 12:10). The Holy Spirit, as the Advocate, pleads the cause of the believer against the world (John 16:8), and pleads Christ's cause with the believer (John 14:26; John 15:26; John 16:14)." Archdeacon Watkins has presented a large portion of the Talmudic evidence to the same effect. Thus from the 'Pirke Aboth,' 4.11, "He that keepeth one commandment obtains for himself one paraklit, but he who committeth one sin obtains for himself one kattegor ( κατήγορος)." The word was incorporated into the Syrian language, as seen in the Peshito Syriac translation, both of the Gospel and the First Epistle of John. The Advocate who is to be with the disciples forever, arguing down opposition and silencing cavil, is the Spirit of truth. The abundant proof of this great function of the Holy Spirit is not wanting. There is Christ's promise. Then in Acts 4:8 and Acts 4:13, whatever Christ had been to the twelve, that would the other Advocate, Mediator of Divine grace, be to the whole Church when the Lord's earthly manifestation should terminate. The genitive after "Spirit" sometimes denotes its great characteristic (cf. Romans 1:4, "the Spirit of holiness;" Romans 8:15, "Spirit of bondage" and "of adoption;" but in the same context we have "Spirit of God," "the Spirit;" Ephesians 1:17, "Spirit of wisdom and revelation; cf. also Romans 8:9, "Spirit of Christ;" 1 Peter 4:14, "the Spirit of glory"); and the idea is that this other Advocate, even the Spirit of truth, shall reveal truth to the disciples, convince them of truth, as Christ had done. Whom the world cannot receive. There are antipathies between "the world" (as conceived by St. John) and "truth," which will render the world strangely unsusceptible of Divine teaching. Still, since the whole process of conviction is the distinct effect of the Holy Spirit upon the world (see John 16:1-33.), the λάβειν must not mean that the world cannot accept its convincing power, but cannot exert its power of convincing. Through apostles, who are his organs and representatives, the world will be convinced, and not apart from them. Because it seeth him not ( θεωρεῖ)—does not behold him in his external revelations—and knoweth him not by personal experience, "is not learning to know him" as these disciples even hitherto have been able to do in Christ. The world has proved by its rejection of Christ that it cannot behold the Divine energy in him, nor perceive by any inward experience his nature or the real nature of God; but ye, said Christ, are now learning to know him; for he abideth with you. He has begun his abiding presence with you, and shall be in you; and this state of things will continue to the end of time. "The future shows that the whole matter belongs to the domain of futurity" (Hengstenberg). The world cannot "receive," because it is dependent on visible things, and it cannot know because it cannot behold. You have no need to behold, and can and do know by another process. The passage is very difficult, because, if the world cannot receive the Spirit by reason of its own unspirituality and ignorance, how is the threefold conviction to be realized? May λάβειν be regarded in the sense of καταλάμβανειν, "to seize hold of"? Rost and Palm give the following instances of this use of λαμβανεῖν in Homer: ' Od.,' 6:81; 8:116; ' II.,' 5:273; Herod., 4:130, etc. (cf. John 19:1; Revelation 8:5). If so, the whole of this passage would read, "He will give you another Helper or Advocate, that he may be with you for ever, even the Spirit of truth whom the world cannot seize (or take from you), because it beholdeth him not, neither knoweth him; but ye are learning to know him, because he, according to the eternal laws of his being, dwelleth with you, and will be in you, and be altogether beyond the malice of the world."