I will not leave you behind as orphans, bereft of my paternal guardianship. Though the disciples were his brethren, yet, as we have seen, he calls them (John 13:1-38:53) τεκνία his "little children;" and (Hebrews 2:11) the apostles reckoned him as Arthur (in 'Guinevere') does when he speaks of "our fair Father Christ."
His departure might be the signal for the most utter sense of desertion, exposure, and peril; and even the promise of another Advocatus would hardly console them before the time would arrive when he would receive them unto himself; but, says he, I am coming to you.
Much unnecessary comment has here arisen as to whether this coming was the last triumphant παρουσία of which he speaks in part in John 14:3,—this would be incompatible with the assurances that then the world would and will see him: "Every eye shall" then be prophetic and "see him," and "before him shall be gathered all nations;" or whether this coming be simply his resurrection with his transitory appearances in the flesh; for both of these representations would fail of the full consolation which would terminate their orphanhood.
Surely he speaks of his own spiritual coming in the bestowment of the other Advocate, who, by being with them and in them, would prove to them, notwithstanding his own apparent departure, that he had come again in his glorious fullness of love.
In the thought of the early Church the Lord was the Spirit: the glorified Lord, the Christ, who had "all power in heaven and earth," was manifested, was veritably present, in all the work of the Spirit of God in his Church.
The Spirit was not only the Unity of the Father and the Son, the one Self-consciousness of both, but the one Consciousness of the Son of God and Son of man, the uniting Energy which represents the one Personality of the Christ, the Spirit-power which blends all the members of the mystical body with the Head.
Throughout the Acts of the Apostles we see that all the great operations of the Holy Spirit are but the energies of the living, reigning Lord.