The Meaning of John 16:7 Explained

John 16:7

KJV: 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.

YLT: 'But I tell you the truth; it is better for you that I go away, for if I may not go away, the Comforter will not come unto you, and if I go on, I will send Him unto you;

Darby: But I say the truth to you, It is profitable for you that I go away; for if I do not go away, the Comforter will not come to you; but if I go I will send him to you.

ASV: 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 go, I will send him unto you.

KJV Reverse Interlinear

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. 

What does John 16:7 Mean?

Context Summary

John 16:1-11 - The Work Of The Spirit
We gain by our losses. It was expedient for the disciples that the Lord should go, because the Spirit's presence was contingent upon His absence. The text needed to be completed before the great sermon could be preached. Christ's work must be finished before the Spirit could apply it. Every phase of human experience centers in Him whom the Holy Spirit reveals. Whether it be conviction of sin, or faith, or hope, all begin and end with Jesus. The chief sin of the present age is its rejection of Christ, and it is for this that men are condemned. The assertions of Jesus as to Himself are vindicated, and His righteousness is established. His divine mission was proved by His resurrection and ascension. The Cross was the scene of Satan's judgment. There the prince of this world was condemned and cast out. His power is broken, though he still does his utmost to intimidate and hinder the followers of Jesus.
The world comes to us first with her fascinations and delights. She comes next with her frowns and tortures. Behind her is her prince. He, however, exists only by sufferance. Meet him as a discredited foe. He has been judged and condemned. For the Church there awaits victory and freedom; for the world, the flesh, and the devil, hopeless defeat-the bottomless pit and the lake of fire. See Judges 1:7-8. [source]

Chapter Summary: John 16

1  Jesus comforts his disciples by the promise of the Holy Spirit, and his ascension;
23  assures their prayers made in his name to be acceptable
33  Peace in Jesus, and in the world affliction

Greek Commentary for John 16:7

It is expedient for you [συμπερει υμιν]
Present active indicative of συμπερω — sumpherō old verb to bear together. See John 11:50 where the phrase is used by Caiaphas “for us,” here “for you” That I go away Subject clause the subject of συμπερει — sumpherei ινα — hina and second aorist active subjunctive of απερχομαι — aperchomai The reason Third-class condition with εαν — ean and the negative μη — mē with απελτω — apelthō as before. Will not come Strong double negative with second aorist active subjunctive of ερχομαι — erchomai The Holy Spirit was, of course, already at work in the hearts of men, but not in the sense of witnessing as Paraclete which could only take place after Jesus had gone back to the Father. But if I go Third-class condition again I will send First person future as in John 16:15. [source]
It is expedient [συμφέρει]
From σόν togetherand φέρω tobear or bring. The underlying idea of the word is concurrence of circumstances. [source]
Go away [ἀπέλθω]
The different words for go should be noted in this verse, and John 16:10. Here, expressing simple departure from a point. [source]
Depart [πορευθῶ]
Rev., go. With the notion of going for a purpose, which is expressed in I will send him. [source]

Reverse Greek Commentary Search for John 16:7

John 16:28 Go [πορεύομαι]
See on John 16:7. [source]
John 14:16 Comforter [παράκλητον]
Only in John's Gospel and First Epistle (John 14:16, John 14:26; John 15:26; John 16:7; 1 John 2:13. From παρά , to the side of, and καλέω , to summon. Hence, originally, one who is called to another's side to aid him, as an advocate in a court of justice. The later, Hellenistic use of παρακαλεῖν and παράκλησις , to denote the act of consoling and consolation, gave rise to the rendering Comforter, which is given in every instance in the Gospel, but is changed to advocate in 1 John 2:1, agreeably to its uniform signification in classical Greek. The argument in favor of this rendering throughout is conclusive. It is urged that the rendering Comforter is justified by the fact that, in its original sense, it means more than a mere consoler, being derived from the Latin confortare, to strengthen, and that the Comforter is therefore one who strengthens the cause and the courage of his client at the bar: but, as Bishop Lightfoot observes, the history of this interpretation shows that it is not reached by this process, but grew out of a grammatical error, and that therefore this account can only be accepted as an apology after the fact, and not as an explanation of the fact. The Holy Spirit is, therefore, by the word παράκλητος , of which Paraclete is a transcription, represented as our Advocate or Counsel, “who suggests true reasonings to our minds, and true courses of action for our lives, who convicts our adversary, the world, of wrong, and pleads our cause before God our Father.” It is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete. The Holy Spirit is to be another Paraclete, and this falls in with the statement in the First Epistle, “we have an advocate with God, even Jesus Christ.” Compare Romans 8:26. See on Luke 6:24. Note also that the word another is ἄλλον , and not ἕτερον , which means different. The advocate who is to be sent is not different from Christ, but another similar to Himself. See on Matthew 6:24. [source]
John 11:50 That it is expedient for you [οτι συμπερει υμιν]
Indirect discourse with present active indicative of συμπερω — sumpherō used with the ινα — hina clause as subject. It means to bear together, to be profitable, with the dative case as here It is to your interest and that is what they cared most for. That one man die Sub-final use of ινα — hina with second aorist active subjunctive of αποτνησκω — apothnēskō as subject clause with συμπερει — sumpherei See John 16:7; John 18:7 for the same construction. For the people υπερ — Huper simply means over, but can be in behalf of as often, and in proper context the resultant idea is “instead of” as the succeeding clause shows and as is clearly so in Galatians 3:13 of the death of Christ and naturally so in 2 Corinthians 5:14.; Romans 5:6. In the papyri υπερ — huper is the usual preposition used of one who writes a letter for one unable to write. And that the whole nation perish not Continuation of the ινα — hina construction with μη — mē and the second aorist subjunctive of απολλυμι — apollumi What Caiaphas has in mind is the giving of Jesus to death to keep the nation from perishing at the hands of the Romans. Politicians are often willing to make a sacrifice of the other fellow. [source]
John 14:12 Shall he do also [κακεινος ποιησει]
Emphatic pronoun εκεινος — ekeinos “that one also.” Greater works than these Comparative adjective neuter plural from μεγας — megas with ablative case τουτων — toutōn Not necessarily greater miracles and not greater spiritual works in quality, but greater in quantity. Cf. Peter at Pentecost and Paul‘s mission tours. “Because I go” Reason for this expansion made possible by the Holy Spirit as Paraclete (John 16:7). [source]
John 20:17 Touch me not [μη μου απτου]
Present middle imperative in prohibition with genitive case, meaning “cease clinging to me” rather than “Do not touch me.” Jesus allowed the women to take hold of his feet Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (John 16:7) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ. My God Jesus had said “My God” on the Cross (Mark 15:34). Note it also in Revelation 3:2. So Paul in Romans 15:6, etc., has “the God and Father of our Lord Jesus Christ.” [source]
John 7:33 Yet a little while [ετι χρονον μικρον]
Accusative of extent of time. It was only six months to the last passover of Christ‘s ministry and he knew that the end was near. I go unto him that sent me See the same words in John 16:5. υπαγω — Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι — poreuomai go for a purpose, υπαγω — aperchomai to go away, υπαγω — hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]
John 7:33 I go unto him that sent me [υπαγω προς τον πεμπσαντα με]
See the same words in John 16:5. υπαγω — Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι — poreuomai go for a purpose, υπαγω — aperchomai to go away, υπαγω — hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]
John 14:16 And I will pray the Father [καγω ερωτησω τον πατερα]
Ερωταω — Erōtaō for prayer, not question (the old use), also in John 16:23 (prayer to Jesus in same sense as αιτεω — aiteō), John 14:26 (by Jesus as here); John 17:9 (by Jesus), “make request of.” Another Comforter Another of like kind This old word (Demosthenes), from παρακαλεω — parakaleō was used for legal assistant, pleader, advocate, one who pleads another‘s cause (Josephus, Philo, in illiterate papyrus), in N.T. only in John‘s writings, though the idea of it is in Romans 8:26-34. Cf. Deissmann, Light, etcp. 336. So the Christian has Christ as his Paraclete with the Father, the Holy Spirit as the Father‘s Paraclete with us (John 14:16, John 14:26; John 15:26; John 16:7; 1 John 2:1). For ever This the purpose See John 4:14 for the idiom. [source]
John 14:26 Whom [ο]
Grammatical neuter, but “whom” is correct translation. The Father will send the Holy Spirit (John 14:16; Luke 24:49; Acts 2:33), but so will the Son (John 15:26; John 16:7) as Jesus breathes the Holy Spirit upon the disciples (John 20:22). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in Mark 3:29; Matthew 12:32; Luke 12:10) is identified with the Paraclete. He Emphatic demonstrative pronoun and masculine like παρακλητος — paraklētos Shall teach you all things The Holy Spirit knows “the deep things of God” (1 Corinthians 2:10) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (John 14:25) and old. Bring to your remembrance Future active indicative of υπομιμνησκω — hupomimnēskō old verb to remind, to recall, here only in this Gospel (cf. 3 John 1:10; 2 Timothy 2:14) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea). [source]
John 15:26 When the Comforter is come [οταν ελτηι ο παρακλητος]
Indefinite temporal clause with οταν — hotan and the second aorist active subjunctive of ερχομαι — erchomai “whenever the Comforter comes.” Whom I will send unto you from the Father As in John 16:7, but in John 14:16, John 14:26 the Father sends at the request of or in the name of Jesus. Cf. Luke 24:49; Acts 2:33. This is the Procession of the Holy Spirit from the Father and from the Son. Which Grammatical neuter to agree with πνευμα — pneuma and should be rendered “who” like ο — ho in John 14:26. Proceedeth from the Father “From beside the Father” as in the preceding clause. He Emphatic masculine pronoun, not neuter Future active of μαρτυρεω — martureō This is the mission of the Paraclete (John 16:14) as it should be ours. [source]
Acts 2:33 Exalted [υπσωτεις]
First aorist passive participle of υπσοω — hupsoō to lift up. Here both the literal and tropical sense occurs. Cf. John 12:32. The promise of the Holy Spirit (την επαγγελιαν του πνευματος του αγιου — tēn epaggelian tou pneumatos tou hagiou). The promise mentioned in Acts 1:4 and now come true, consisting in the Holy Spirit “from the Father” (παρα του πατρος — para tou patros), sent by the Father and by the Son (John 15:26; John 16:7). See also Galatians 3:14. He hath poured forth Aorist active indicative of εκχεω — ekcheō the verb used by Joel and quoted by Peter already in Acts 2:17, Acts 2:18. Jesus has fulfilled his promise. This which ye see and hear (τουτο ο υμεις και βλεπετε και ακουετε — touto ho humeis kai blepete kai akouete). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. “The proof was before their eyes in this new energy from heaven” (Furneaux), a culminating demonstration that Jesus was the Messiah. [source]
2 Corinthians 1:3 The father of mercies [ο πατηρ των οικτιρμων]
Paul adds an item to each word. He is the compassionate Father characterized by mercies He is the God of all comfort Paul has already used it of God who gave eternal comfort (2 Thessalonians 2:16). The English word comfort is from the Latin confortis (brave together). The word used by Jesus of the Holy Spirit as the Comforter or Paraklete is this very word (John 14:16; John 16:7). Paul makes rich use of the verb παρακαλεω — parakaleō and the substantive παρακλησις — paraklēsis in this passage (2 Corinthians 1:3-7). He urges all sorrowing and troubled hearts to find strength in God. [source]
2 Corinthians 1:3 The God and Father [ο τεος και πατηρ]
So rightly, only one article with both substantives as in 2 Peter 1:1. Paul gives the deity of Jesus Christ as our Lord Paul adds an item to each word. He is the compassionate Father characterized by mercies (οικτιρμων — oiktirmōn old word from οικτειρω — oikteirō to pity, and here in plural, emotions and acts of pity). He is the God of all comfort (παρακλησεως — paraklēseōs old word from παρακαλεω — parakaleō to call to one‘s side, common with Paul). Paul has already used it of God who gave eternal comfort (2 Thessalonians 2:16). The English word comfort is from the Latin confortis (brave together). The word used by Jesus of the Holy Spirit as the Comforter or Paraklete is this very word (John 14:16; John 16:7). Paul makes rich use of the verb παρακαλεω — parakaleō and the substantive παρακλησις — paraklēsis in this passage (2 Corinthians 1:3-7). He urges all sorrowing and troubled hearts to find strength in God. [source]
Galatians 4:6 The Spirit of his Son []
The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life-principle of believers. See 1 Corinthians 15:45, and comp. Romans 8:9-11. The Holy Spirit is called the Spirit of Christ, Romans 8:9, Romans 8:10, where Paul uses Spirit of God, Spirit of Christ and Christ as convertible terms. The phrase Spirit of Jesus Christ only Philemon 1:19. In John 3:34Christ is represented as dispensing the Spirit. He is fully endowed with the Spirit (Mark 1:10; John 1:32): he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit's testimony (John 15:26; John 16:7, John 16:9, John 16:10, John 16:15). The Paraclete is given in answer to Christ's prayer (John 14:16). Christ identifies his own coming and presence with those of the Spirit (John 14:17, John 14:18). Paul identifies him personally with the Spirit (2 Corinthians 3:17). [source]
1 John 1:8 The truth []
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
-DIVIDER-
Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
-DIVIDER-
2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER-
-DIVIDER-
[source]

1 John 2:1 We have [εχομεν]
Present active indicative of εχω — echō in the apodosis, a present reality like εχομεν — echomen in 2 Corinthians 5:1.An advocate (παρακλητον — paraklēton). See note on John 14:16, and John 14:26; and note on John 15:26; and John 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God‘s Advocate on earth with men, while Christ is man‘s Advocate with the Father (the idea, but not the word, in Romans 8:31-39; Hebrews 7:25). As δικαιος — dikaios (righteous) Jesus is qualified to plead our case and to enter the Father‘s presence (Hebrews 2:18). [source]
1 John 2:1 An advocate [παρακλητον]
See note on John 14:16, and John 14:26; and note on John 15:26; and John 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God‘s Advocate on earth with men, while Christ is man‘s Advocate with the Father (the idea, but not the word, in Romans 8:31-39; Hebrews 7:25). As δικαιος — dikaios (righteous) Jesus is qualified to plead our case and to enter the Father‘s presence (Hebrews 2:18). [source]
1 John 2:1 That ye may not sin [ινα μη αμαρτητε]
Purpose (negative) clause with ινα μη — hina mē and the second aorist (ingressive, commit sin) active subjunctive of αμαρτανω — hamartanō to sin. John has no patience with professional perfectionists (1 John 1:8-10), but he has still less with loose-livers like some of the Gnostics who went to all sorts of excesses without shame.If any man sin (εαν τις αμαρτηι — ean tis hamartēi). Third-class condition with εαν — ean and second aorist (ingressive) active subjunctive again, “if one commit sin.”We have Present active indicative of εχω — echō in the apodosis, a present reality like εχομεν — echomen in 2 Corinthians 5:1.An advocate (παρακλητον — paraklēton). See note on John 14:16, and John 14:26; and note on John 15:26; and John 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God‘s Advocate on earth with men, while Christ is man‘s Advocate with the Father (the idea, but not the word, in Romans 8:31-39; Hebrews 7:25). As δικαιος — dikaios (righteous) Jesus is qualified to plead our case and to enter the Father‘s presence (Hebrews 2:18). [source]

What do the individual words in John 16:7 mean?

But I the truth say to you it is profitable for you that should go away If for not I go away the Helper no not at all will come to you however I go I will send Him
ἀλλ’ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν συμφέρει ὑμῖν ἵνα ἀπέλθω ἐὰν γὰρ μὴ ἀπέλθω Παράκλητος οὐ μὴ ἔλθῃ πρὸς ὑμᾶς δὲ πορευθῶ πέμψω αὐτὸν

ἀλήθειαν  truth 
Parse: Noun, Accusative Feminine Singular
Root: ἀλήθεια  
Sense: objectively.
λέγω  say 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: λέγω 
Sense: to say, to speak.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
συμφέρει  it  is  profitable 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: συμφέρω 
Sense: to bear or bring together.
ὑμῖν  for  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
ἀπέλθω  should  go  away 
Parse: Verb, Aorist Subjunctive Active, 1st Person Singular
Root: ἀπέρχομαι  
Sense: to go away, depart.
ἀπέλθω  I  go  away 
Parse: Verb, Aorist Subjunctive Active, 1st Person Singular
Root: ἀπέρχομαι  
Sense: to go away, depart.
Παράκλητος  Helper 
Parse: Noun, Nominative Masculine Singular
Root: παράκλητος  
Sense: summoned, called to one’s side, esp. called to one’s aid.
οὐ  no 
Parse: Adverb
Root: οὐ  
Sense: no, not; in direct questions expecting an affirmative answer.
μὴ  not  at  all 
Parse: Adverb
Root: μή 
Sense: no, not lest.
ἔλθῃ  will  come 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
πορευθῶ  I  go 
Parse: Verb, Aorist Subjunctive Passive, 1st Person Singular
Root: πορεύομαι  
Sense: to lead over, carry over, transfer.
πέμψω  I  will  send 
Parse: Verb, Future Indicative Active, 1st Person Singular
Root: πέμπω  
Sense: to send.