Jesus - Another Comforter

Since “The Lord is that Spirit,” (2 Corinthians 3:17) it becomes very clear that He must be the Comforter, for Jesus said that “the Comforter, ... is the Holy Spirit.” (John 14:26) The basis for Christ being the Comforter is found in the incarnation. To be able and qualified to comfort and help His people, He had to be made like his brethren.

But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren. (Hebrews 2:9-11)

The Greek word for “became” is prepo ( prepo). It is defined as “suitable,” “proper,” “it is fit or right.” Matthew uses this word in describing the dialogue between John and Christ at His baptism. “Suffer it to be so now: for thus it becometh (prepo) us to fulfill all righteousness.” (Matthew 3:15) Paul also uses it later in Hebrews: “For such an high priest was what we needed for (prepo) us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.” (7:26 margin) What then is Paul trying to tell us in Hebrews 2:10? Simply that it is suitable, proper, fit, right, for God to make Christ “perfect through sufferings.” (Hebrews 2:10) Paul continues:

Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. (Hebrews 2:14-16)

Christ partook of the seed of Abraham. Paul, in Romans 1:3, says that “... Jesus Christ our Lord, ... was made of the seed of David [not immaculate or sinless] according to the flesh.” Paul leaves the reader with no doubt that he has a Saviour that comes close.

Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted. (Hebrews 2:17, 18)

The word translated “behooved” in the Greek is opheilo which means “to be bound to,” “under obligation,”  “indebted,” “owe.” Commenting on this, Elder M. L. Andreasen wrote:

If Christ is to be a merciful and faithful high priest, Paul says it behooves Him “in all things” to be like His brethren. This is obligatory. It is a duty He owes and must not avoid. He cannot make reconciliation for men unless He takes His place with them and in all things becomes like them. It is not a question of choice. He should, He must, He ought to, He is under obligation to, He owes it. Unless He has to struggle with the same temptations men do, He cannot sympathize with them. One who has never been hungry, who has never been weak and sick, who has never struggled with temptations, is unable fully to sympathize with those who are thus afflicted. (Letters to the Churches, Series A, #1, p. 6)

Christ did not partake of the human experience in order to send somebody else to comfort us! Let us notice closely the words of Jesus to the disciples on the night of His betrayal:

If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. (John 14:15-18)

Jesus stated that He would send the “Spirit of truth” who was already dwelling with them. He clearly stated, “I will come to you.” The question that must be settled is, did Christ mean that He Himself would come or that He would send an associate? The word comforter is from the Greek parakletos which means “an intercessor,” or “one called beside.” Parakletos is also found in: 1 John 2:1. “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate  (parakletos) with the Father, Jesus Christ the righteous.” John says that our advocate or comforter is Jesus.

Two words related to parakletos are: parakaleo and paraklesis. Parakaleo is the verb form: giving comfort. Paraklesis is the noun form: the comfort we receive. Parakletos as used by John is the One who gives the comfort. Paul, in writing to the church at Corinth, describes the work of a comforter :

Grace be to you and peace from God our Father, and from the Lord Jesus Christ. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort (paraklesis); Who comforteth  (parakaleo) us in all our tribulation, that we may be able to comfort (parakaleo) them which are in any trouble, by the comfort (paraklesis) wherewith we ourselves are comforted (parakaleo) of God. For as the sufferings of Christ abound in us, so our consolation (paraklesis) also aboundeth by Christ. And whether we be afflicted, it is for your consolation (paraklesis) and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted (parakaleo), it is for your consolation (paraklesis) and salvation. And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation (paraklesis). (2 Corinthians 1:2-7)

While God is acknowledged as the One who sends the comfort, He does it through His Son, “who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God.” (2 Corinthians 1:4 NKJ) A person may sympathize, but he cannot empathize with another unless he has had a similar experience. A comforter can give comfort because he has suffered the same trials and struggles as the one he seeks to comfort. This is why Paul stated that it was imperative for Christ to accept the fallen nature of man so that He could properly comfort him. This concept makes the following Spirit of Prophecy statement shine with increased clarity:

The reason why the churches are weak and sickly and ready to die, is that the enemy has brought influences of a discouraging nature to bear upon trembling souls. He has sought to shut Jesus from their view as the Comforter, as one who reproves, who warns, who admonishes them, saying, “This is the way, walk ye in it.” Christ has all power in heaven and in earth, and he can strengthen the wavering, and set right the erring. He can inspire with confidence, with hope in God; and confidence in God always results in creating confidence in one another. (R& H, August 26, 1890)

If Jesus is the Comforter, why did He speak of “another Comforter?” The text in question is John 14:16 where Jesus says: “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever.” To express the thought of Christ, John uses the Greek word alloV - allos. Allos means another of the same kind as opposed to eteroV- heteros, which means another of a different kind. Notice the usages as given in the following examples:

Another (allos) parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field. (Matthew 13:24)

And there were also two other (heteros), malefactors, led with him to be put to death. (Luke 23:32)

I marvel that ye are so soon removed from him that called you into the grace of Christ unto another (heteros) gospel: Which is not another (allos); but there be some that trouble you, and would pervert the gospel of Christ. (Galatians 1:6, 7)

Thus when Jesus said that He would send “another (allos) Comforter,” He was saying that the comfort that the disciples were to receive was to be of the same nature as the comfort that He had given them. Receiving “another Comforter” did not imply receiving a different Comforter. The following illustration is helpful in clarifying this principle:

It’s like asking someone for “another glass of water.” You don’t expect them to give you a different glass with water, but to use the same glass but give you more water. Christ said, “I will pray the Father and He will give you more of the same Comforter (as you now have); that He may abide with you forever.” (Gary Strong - A Close Look at the Trinity, p. 45)

If Jesus is speaking of Himself as the Comforter in John 14:16, He is referring to Himself in the third person. This would also be true in the following texts:

Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:17)

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (John 14:26)

Are there any Scriptures which give a clear precedent of Jesus speaking of Himself in the third person? Yes, in the following texts Jesus refers to Himself in this very manner.

And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. (John 3:13-18)

Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. (John 5:19)

And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. (John 17:3)

This same concept is revealed in Ellen White’s writings: “Cumbered with humanity, Christ could not be in every place personally; therefore it was altogether for their advantage that He should leave them, go to His father, and send the Holy Spirit to be His successor on earth. The Holy Spirit is Himself divested of the personality of humanity and independent thereof. He would represent Himself as present in all places by His Holy Spirit, as the Omnipresent.” (Manuscript Releases, vol. 14, p. 23.) No wonder Sister White wrote that the Holy Spirit was “the soul of his [Christ’s] life.” (R&H, May 19, 1904)

Close Link in the Incarnation

The first chapter of Luke records Gabriel’s announcement to Mary that she would be the mother of the Christ.

And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (Luke 1:35)

Though not noted in the King James Version, the word “thing” is a supplied word with the adjective “holy” in the neuter gender. The same adjective “holy” is used in the beginning of the verse with the word “Ghost” (pneuma - Spirit).  Therefore, the missing word to be modified in the second usage could be “spirit” rather than “thing.” The verse would then carry the following meaning: The spirit of the Father would overshadow Mary and the Holy Spirit that would be born would be called the Son of God. This understanding parallels a statement from Sister White:

Think of Christ’s humiliation. He took upon himself fallen, suffering human nature, degraded and defiled by sin. He took our sorrows, bearing our grief and shame. He endured all the temptations wherewith man is beset. He united humanity with divinity: a divine spirit dwelt in a temple of flesh. He united himself with the temple. “The Word was made flesh, and dwelt among us,” because by so doing he could associate with the sinful, sorrowing sons and daughters of Adam. (Youth’s Instructor, December 20, 1900 — See also 4BC, p. 1147.)

A parallel scripture for Luke 1:35 is found in Matthew’s record. “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.” (Matthew 1:18) Joseph was then told, “fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.” (v. 20) The Adventist Pioneers were quick to realize that if the Holy Spirit were co-equal and co-eternal, a person in all the same respects that God and Christ were, then Jesus would not be the Son of God as the Scriptures clearly state, but rather the Son of the Holy Spirit.

The Pioneer Understanding of the
Role of the Holy Spirit in the Incarnation

Hampton W. Cottrell, an old pioneer in the movement, writing to the then younger LeRoy Froom, commented on Matthew 1:18, 20:

The conclusion drawn at that time [the time of the pioneers] was that the Holy Spirit was not a person in the sense that God and Christ are persons, if so, the same difficulty would be encountered with the Holy Spirit being everywhere present as is held by the Trinitarians concerning God and Christ as persons being everywhere present, and if it should be so conceded Christ would be the son of the Holy Spirit, rather that of God as the Bible declares him to be. (Letter of H. W. Cottrell to LeRoy Froom, September 16, 1931)

Elder Cottrell (1852-1940) lived during a time when he had an opportunity to know and work with most of the early pioneers as well as the new workers that came up after the turn of the century. He, like the rest of the early workers, was not a believer in the doctrine of the Trinity. Elder Froom had written to Elder Cottrell asking for information concerning the early believer’s position on the “Trinity-Godhead.” Brother Cottrell’s letter began: “From my personal knowledge the doctrine of the ‘Trinity-Godhead’ was not taught by Seventh-day Adventists during the early days of my ministry.” He went on to write:

It was taught and presumably believed to be true that the terms God, Christ, Holy Spirit and Comforter were expressions frequently used in the Bible interchangeably as follows:

“Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.” 2 Cor. 3:17. “It is not ye that speak, but the Spirit of your Father which speaketh in you.” Mat. 10:20. “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of Him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” Rom. 8:9-12. “I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ.” Phil. 1:19. “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” 2 Peter 1:21.  (Ibid.)

After making a few more observations with Scripture quotations, Cottrell concluded his letter by saying:

Elder Froom, It has been several weeks since I received your letter concerning the “Trinity-Godhead.” I first thought best not to get mixed up in this or similar questions, so concluded not to write, but today there came to my mind a very strong impression that I ought to refer to a few of the Scriptures that were formerly used in favor [of] the view then advocated, at least in the section of country where I labored. (Ibid.)

Interestingly, Elder Cottrell labored in many sections of the country and world. The Seventh-day Adventist Encyclopedia records that Elder Cottrell began his missionary work in Cleveland, Ohio, and then labored in Canada, New England, and in Europe. He helped with the transition of denominational headquarters from Michigan to Washington D. C. Later in life he served as president of the Pacific Union, the Western Oregon Conference, and the North Pacific Union. Therefore, it is difficult to know what part of the country he was making reference to in his letter. However, history documents that the early brethren in all these areas were non-Trinitarian.

Parallels in Inspiration

Ä The Apostle Peter states that “the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” (2 Peter 1:21) Here Peter states that the prophets were moved by the “Holy Ghost.” However, in his first epistle he stated: “Receiving the end of your faith, even the salvation of your souls. Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.” (1 Peter 1:9-11) Here Peter states that the prophets were moved by “the Spirit of Christ.” Thus Peter considered the Holy Spirit and the Spirit of Christ to be one.

Ä The book of Daniel records the words of Gabriel when he said to Daniel: “But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael [Christ] your prince.” (Daniel 10:21) This channel of inspiration matches that expressed in Revelation 1:1: “The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John.” The line of communication originates with the Father who gives it to His Son. Christ gives the message to His angel who then delivers it to the prophet.

Other Parallels

Ä Revelation chapters two and three present seven messages addressed to seven churches. Each message begins with an introduction by Christ using terminology connected with Himself in the first chapter that reveals He is the One giving the message. The first message to the church at Ephesus is addressed as coming from the One who “holdeth the seven stars in his right hand.” (Revelation 2:1) In Revelation 1:16 Jesus is described as having the seven stars in His right hand. The second message is addressed to the church at Smyrna by “the first and the last, which was dead and is alive.” (Revelation 2:8) In Revelation 1:17 and 18 Jesus is described in the same manner. This is the pattern in each of the seven messages. The speaker is introduced in a way which leaves no doubt that it is Jesus Christ speaking. Yet every single message ends with the admonition: “He that hath an ear to hear, let him hear what the Spirit saith unto the churches.” (Revelation 2:7; 2:11; 2:17; 2:29; 3:6; 3:13; 3:22)

Ä Another parallel is found in the record concerning Abraham and Sarah. Galatians 4:29 states that Isaac was “born after the Spirit.” However, in the Genesis account we read that it was “the LORD” who visited Abraham and Sarah.

And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him. (Genesis 18:10)

Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. (Genesis 18:14)

Here the one speaking (Christ) said very plainly that He would return unto her.

Ä Jeremiah 31:31-34 records the new covenant experience and states that it is “the LORD” who is speaking. Yet in the New Testament, it is attributed to the “Holy Spirit.”

Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. (Hebrews 10:15-17)

Ä Isaiah says he heard the voice of the Lord saying: “Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.” (Isaiah 6:9, 10) In Acts 28:25, Paul attributes these verses to the Holy Ghost and then quotes Isaiah 6:9, 10 in the next two verses.

Ä Paul, writing to the Romans, declares that the Spirit makes intercession for the saints. “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.” (Romans 8:26, 27) The same apostle declares in Hebrews that it is Jesus who “ever liveth to make intercession for us.” Also, Paul, writing to Timothy, stated clearly, “For there is one God, and one mediator between God and men, the man Christ Jesus.” “No middle-man comes between the sinner and Christ.” (Signs of the Times, June 28, 1899)

The following two quotations from the Spirit of Prophecy parallel Christ with the latter rain, the refreshing dew of the Lord.

As with life, so it is with growth. It is God who brings the bud to bloom and the flower to fruit. It is by His power that the seed develops, “first the blade, then the ear, after that the full corn in the ear.” Mark 4:28. And the prophet Hosea says of Israel, that “he shall grow as the lily.” “They shall revive as the corn, and grow as the vine.” Hosea 14:5, 7. And Jesus bids us “consider the lilies how they grow.” Luke 12:27. The plants and flowers grow not by their own care or anxiety or effort, but by receiving that which God has furnished to minister to their life. The child cannot, by any anxiety or power of its own, add to its stature. No more can you, by anxiety or effort of yourself, secure spiritual growth. The plant, the child, grows by receiving from its surroundings that which ministers to its life —air, sunshine, and food. What these gifts of nature are to animal and plant, such is Christ to those who trust in Him. He [Christ]  is their “everlasting light,” “a sun and shield.” Isaiah 60:19; Psalm 84:11. He [Christ] shall be as “the dew unto Israel.” “He [Christ] shall come down like rain upon the mown grass.” Hosea 14:5; Psalm 72:6. He [Christ] is the living water, “the Bread of God . . . which cometh down from heaven, and giveth life unto the world.” John 6:33. (Steps to Christ, pp. 67, 68)

The plant grows by receiving that which God has provided to sustain its life. It sends down its roots into the earth. It drinks in the sunshine, the dew, and the rain. It receives the life-giving properties from the air. So the Christian is to grow by co-operating with the divine agencies. Feeling our helplessness, we are to improve all the opportunities granted us to gain a fuller experience. As the plant takes root in the soil, so we are to take deep root in Christ. As the plant receives the sunshine, the dew, and the rain, we are to open our hearts to the Holy Spirit. The work is to be done “not by might, nor by power, but by My Spirit, saith the Lord of hosts.” Zech. 4:6. If we keep our minds stayed upon Christ, He [Christ] will come unto us “as the rain, as the latter and former rain unto the earth.” Hosea 6:3. As the Sun of Righteousness, He [Christ] will arise upon us “with healing in His wings.” Mal. 4:2. We shall “grow as the lily.” We shall “revive as the corn, and grow as the vine.” Hosea 14:5, 7. By constantly relying upon Christ as our personal Saviour, we shall grow up into Him in all things who is our head. (Christ’s Object Lessons, pp. 66, 67)