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In John 14:16–17, Jesus promises to send “another Comforter.” But just two verses later, He says: “I will not leave you as orphans; I will come to you.”
So who exactly is the Comforter? Is it the Holy Spirit — or Jesus Himself?
Some argue this supports the Trinity: the Son requests the Spirit from the Father. Others see it as a strong case for Oneness, with Jesus Himself returning in Spirit.
What do you think? Is this a glimpse into the Triune relationship of God — or into His singular nature revealed in different ways?
“I will ask the Father, and He will give you another Helper, to be with you forever…” (John 14:16)
For deeper context on what “Paraclete” means in John 14, read this:
• ἐρωτήσω – aorist active subjunctive, 1st person singular of ἐρωτάω: “I will ask/request”
Indicates Jesus (subject: κἀγώ, “and I”) will make a deliberate request to the Father. This is not a general asking, but a formal, intentional petitioning.
• δώσει – future active indicative, 3rd person singular of δίδωμι: “He will give”
Refers to the Father giving the παράκλητον (Paraclete). The future tense places this action after Jesus’ ascension.
• ᾖ – present active subjunctive, 3rd person singular of εἰμί: “He may be”
Expresses purpose/result (ἵνα clause): the Paraclete is sent so that He may continually be with them.
• ἄλλον παράκλητον – “another Helper/Comforter/Advocate”
→ ἄλλον is the accusative singular of ἄλλος**, meaning “another of the same kind” (in contrast to ἕτερος, “another of a different kind”).** This strongly implies continuity between Jesus’ role and the Paraclete’s, yet also a distinction of persons.
• δύναται λαβεῖν – present middle/passive indicative + aorist active infinitive
οὐ δύναται (from δύναμαι): “is not able”
λαβεῖν (from λαμβάνω): “to receive” The world is unable to receive the Spirit of truth.
• θεωρεῖ – present active indicative, 3rd person singular of θεωρέω: “to behold, observe”
• γινώσκει / γινώσκετε – present active indicative of γινώσκω: “to know (experientially)”
→ The world does not know or perceive the Spirit; but you do (second person plural, disciples).
• μένει – present active indicative, 3rd person singular of μένω: “He remains”
• ἔσται – future middle indicative, 3rd person singular of εἰμί: “He will be”
The Spirit is presently with them (παρ’ ὑμῖν), and will be in them (ἐν ὑμῖν).
John 14:18
οὐκ ἀφήσω ὑμᾶς ὀρφανούς, ἔρχομαι πρὸς ὑμᾶς
• ἀφήσω – future active indicative, 1st person singular of ἀφίημι: “I will not leave”
Jesus Himself promises not to abandon the disciples. The verb implies not a temporary absence, but a decisive non-abandonment.
• ὀρφανούς – accusative plural masculine of ὀρφανός: “orphans”
Emotive term signaling comfort and continued relational care.
• ἔρχομαι – present middle indicative, 1st person singular of ἔρχομαι: “I am coming”
→ Present tense used futuristically here: not "I will come" (ἥξω), but “I am coming” – likely signaling a soon-to-occur or ongoing presence.
Interpretive Implications (Grammatically Informed)
Distinction of Persons:
• Jesus says, “I will ask… He [the Father] will give… another Paraclete.”
• Use of ἄλλον (same kind, not different kind) means this Paraclete functions similarly to Jesus - but is not identical to Him.
Paraclete as the Spirit:
• Identified in v.17 as τὸ πνεῦμα τῆς ἀληθείας (“the Spirit of truth”).
• This is not merely Jesus “in another form,” but a person who dwells in them, which Jesus did not do during the incarnation.
Yet Jesus says, “I am coming” (ἔρχομαι):
• Present tense reflects personal immediacy, possibly referring to resurrection appearances, to Pentecost via the Spirit, or to the eschatological return.
This verse blends personal assurance with theological depth: Jesus and the Spirit are not ontologically identical, yet they are unified in essence and mission.
Support for Trinitarian View:
The Triadic movement: Son prays to Father who sends Spirit.
All three are operating distinctly yet harmoniously.
Oneness Consideration:
A modalist view might emphasize ἔρχομαι (“I am coming”) as showing that Jesus Himself is the Spirit.
• But this struggles with the language of ἄλλον παράκλητον (another), and the independent agency of the Father.
In John 14:16–18, the verbs ἐρωτήσω, δώσει, and ἔρχομαι show an interplay of personal agency between Jesus, the Father, and the Paraclete.
The word ἄλλον (another of the same kind) paired with παράκλητον implies a distinct person who continues Jesus’ ministry in a new way.
Jesus’ use of ἔρχομαι (“I am coming”) reflects His ongoing personal presence - not necessarily identity with the Spirit, but shared divine essence. The Spirit is not Jesus reincarnated, nor a mere force, but the divine presence of God who indwells believers – sent by the Father, at the Son’s request.
This passage supports a Trinitarian reading: one God, three persons, united in will and purpose… yet individually active in redemptive history.
The Holy Spirit is God and Jesus is God…Of course when we understand that God is Spirit and Jesus was MORE than a man. Before the incarnation- Jesus was all Spirit because He is God. He is all Spirit now
GOD. Gr. Theos . The Greek language, being of human origin, utterly fails (and naturally so) to exhibit the wonderful precision of the Hebrew, inasmuch as the language necessarily reflects, and cannot go beyond the knowledge, or rather the lack of knowledge, of the Divine Being apart from revelation.
i. Theos corresponds, generally, with 'Elohim of the O.T., denoting the Creator (see Ap. 4. I); but it corresponds also with El (Ap. 4. IV), and Eloah (Ap. 4. V). Sometimes it corresponds with Jehovah (who is 'Elohim in Covenant relation), in which case it is printed GOD, as in the Old Testament (both A.V. and R.V.).
Theos is used in the N.T. of the Father, as the revealed God (see Joh_1:1. Act_17:24, &c.)
It is used of the Son (Mat_1:23. Joh_1:1; Joh_20:28, &c. Rom_9:5. 2Pe_1:1. 1Jn_5:20). Cp. Col_2:9 and 2Pe_1:3; 2Pe_1:4.
It is used of the Holy Spirit (Act_5:3-4, compared with v . 4).
It is used generically, as in Joh_10:34. Act_12:22. 2Co_4:4. Php_3:19, &c.
It is used of false gods, as in Act_7:43, &c.; and is printed “god” as in the O.T.
ii. Cognate with Theos , there are three other words to be noted :
Theotes , rendered “Deity”, and used of Christ. Occurs only in Col_2:9, and has relation to the Godhead personally ; while
Theiotes , rendered “Deity” also, is Deity in the abstract . Occurs only in Rom_1:20.
Theios , rendered “Divine”, and is used of Christ. Occurs only in 2Pe_1:3; 2Pe_1:4; and, with the Article, in Act_17:29, where it is rendered “Godhead”. Gr. = that which [is] Divine.
II. I AM.
Used by Christ of Himself, in Joh_8:58. See note on Exo_3:14.
Bullinger.
Jesus is the comforter which is also the Holy Ghost or essence of Jesus. Since Jesus is no longer in the flesh and blood body, he is now free to be in heaven and have his essence (Holy Ghost of Jesus on the earth to woo the lost to the word of God). If you read the 91 instances of the Holy Ghost in the NT, you will find these verses refer to Jesus. Jesus (Holy Ghost) went with the apostles and disciples as they spread the gospel to the known world at that time. It is very clear that the Holy Ghost was the essence of Jesus with them. The newer translations did away with the 91 instances of the Holy Ghost and changed them to the Holy Spirit to back the false validity of a Trinity. The original word of neuma means different things according to how it is used. It could mean spirit, ghost, the lively spirit of some people, or the depressive spirit of some.
You stated that Jesus is the Comforter and that the Holy Ghost is the essence of Jesus. That is not what Jesus Himself taught. In John 14:16, Jesus says, “κἀγὼ ἐρωτήσω τὸν Πατέρα, καὶ ἄλλον παράκλητον δώσει ὑμῖν, ἵνα μένῃ μεθ’ ὑμῶν εἰς τὸν αἰῶνα” — “And I will ask the Father, and He will give you another Comforter, that He may be with you forever.” The Greek word for “another” is ἄλλον, the accusative form of ἄλλος, meaning “another of the same kind.”
Jesus did not say He Himself would return as the Comforter, but that the Father would send another in His place. Jesus made a clear distinction between Himself and the coming Comforter.
You claimed that Jesus is no longer in a body of flesh and blood and is now only spirit.
This contradicts His own words after the resurrection. In Luke 24:39, Jesus says, “ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου ὅτι ἐγώ εἰμι αὐτός· ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σὰρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα” — “See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have.”
His glorified body is still physical. Acts 1:11 confirms that He ascended into heaven in that same body and will return in like manner.
You also claimed that the Holy Ghost in the New Testament always refers to Jesus.
This is plainly false.
In Acts 13:2 we read, “Τὸ Πνεῦμα τὸ Ἅγιον εἶπεν· ἀφορίσατε δή μοι τὸν Βαρναβᾶν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς” — “The Holy Spirit said, ‘Set apart for Me Barnabas and Saul for the work to which I have called them.’”
The verb προσκέκλημαι is the perfect tense of καλέω, indicating completed action with ongoing result. The Spirit is speaking, commanding, and sending. That is personal action, not the action of an impersonal essence.
You said modern translations changed “Holy Ghost” to “Holy Spirit” to support the Trinity. This is misinformation.
The Greek text of the New Testament always reads τὸ Πνεῦμα τὸ Ἅγιον, regardless of whether it is translated as “Holy Spirit” or “Holy Ghost.” The difference is in English usage. Early English used “ghost” for “spirit,” but the term “ghost” in modern English now carries a meaning of a disembodied dead human. The Greek has not changed, and no conspiracy exists. This is a semantic evolution, not a doctrinal manipulation.
You stated that πνεῦμα has many meanings. That is true, but you misunderstand how those meanings are determined. For example, in Luke 8:55, πνεῦμα refers to the soul of a dead girl: “καὶ ἐπέστρεψεν τὸ πνεῦμα αὐτῆς” — “and her spirit returned.” In Acts 5:3, the Spirit is treated as a person whom one can lie to: “Διὰ τί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ Πνεῦμα τὸ Ἅγιον;” — “Why has Satan filled your heart to lie to the Holy Spirit?”
The grammar and context make clear that the Holy Spirit is not a force or essence, but a divine person.
Finally, you said Jesus went with the apostles as the Holy Ghost.
But in John 16:7 Jesus says, “ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω· ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος οὐ μὴ ἔλθῃ πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς” — “It is to your advantage that I go away; for if I do not go, the Comforter will not come to you; but if I go, I will send Him to you.”
The Greek verb πέμψω is future active indicative first person singular — “I will send Him.” The pronoun αὐτὸν is third person masculine singular — “Him.”
Jesus speaks of another who will be sent after His departure. The Comforter is not Jesus in a new form but a distinct person sent by the Son from the Father.
Your teaching resembles the ancient heresy of modalism, which the early church rejected.
Scripture is clear: the Father is not the Son, the Son is not the Spirit, and the Spirit is not the Father. Each is a distinct person, fully God, working in perfect unity. Jesus prayed to the Father, was anointed by the Spirit, and sent the Spirit to the Church. That cannot be explained by Jesus being all three persons in different roles.
I urge you to submit your theology to the inspired text, as written, in the original languages, and as preserved by faithful exegesis, not private interpretation.
