i am in god and god is in me. through harmony god is the best judge to decide according to his will what will happen.

Philip has not really known Jesus (v. 9) because at the center of Jesus' identity is his relation to the Father, a relation of such intimacy that Jesus can say anyone who has seen me has seen the Father (v. 9). Again we have the language of agency, reflecting the idea that one's representative is "like to himself" (m. Berakot 5:5; see note on 5:21). But the way Jesus describes this relationship goes far beyond the notion of an agent, for he speaks of a mutual indwelling: I am in the Father, and . . . the Father is in me (v. 10). He does not simply represent the Father, he presents him. Such complete union means that Jesus' words and deeds have their source in the Father (v. 10; cf. 5:36; 8:28; 10:38). Jesus may be the Father's agent, but the Father is also the agent at work through Jesus. Jesus does not say, however, that he is the Father. Throughout the gospel Jesus maintains a careful distinction between his oneness with God and his distinctness from him (see comments on 1:1 and 10:30).

The Father is the source of the Paraclete (14:16, 26; 15:26), and Jesus is the one who sends the Paraclete by asking the Father to send him (14:16, 26; 15:26; 16:7). Thus both the Son and the Paraclete have the same source, the Father, but the Son has a role in the historical sending of the Paraclete. Both Jesus and the Paraclete play distinct but related roles in the revelation of the Father and the giving of life. Indeed, Gary Burge has counted sixteen similarities between Jesus and the Paraclete (1987:141), which we will note as they appear in the text. For instance, in our present text the Paraclete is called "another Paraclete" (14:16), which implies that Jesus himself is the Paraclete. In 1 John the term itself is actually used of Jesus: "But if anyone does sin, we have one who speaks to the Father in our defense [the NIV's paraphrase of parakletos]--Jesus Christ, the Righteous One" (2:1). In 1 John the role does seem to be in a legal setting. Jesus, in his humanity as the Righteous One, is our advocate before God when it comes to dealing with our sin. But in the Gospel, Jesus says the Paraclete will take up the role Jesus himself has already been fulfilling during his ministry. Perhaps the most fundamental aspect of Jesus' ministry has been to mediate the divine presence, so it is tempting to find the general idea behind the usage of the word Paraclete, both in John's letter and in the Gospel, to be "presence." Jesus is a human presence ("the Righteous One") in heaven, and he is the divine presence on earth. The Paraclete (who is himself distinct from Jesus and not simply Jesus' presence) is to continue that divine presence among the disciples.

The various terms used to translate parakletos, such as Counselor, Advocate and Comforter, get at different aspects of what he accomplishes through his presence. The Paraclete is called "the Spirit of truth" (14:16; 15:26; 16:13) and "the Holy Spirit" (14:26), which may help explain why the world does not see or know him (14:17), since the world is neither holy nor of the truth. His dwelling is with the believers, for he is in them and is known by them (14:17). By his presence with the disciples, not with the world, and by his witness to Jesus who was rejected by the world, the Paraclete judges the world through the believers (16:7-11). As the divine presence among believers the Paraclete enables them to be God's presence in the world. He is with them and in them glorifying Jesus by revealing the truth about him to believers (14:16-17; 14:26; 16:13-15). In this way, the community, by the presence of the Paraclete, bears witness to Jesus and thus continues Jesus' own mission of judgment and life-giving. Most commentators think that the Paraclete actually mediates the presence of Jesus to the community. This is true (see comment on 16:25), though John does not say this directly (see comment on 14:23-27).

Thus, we understand that much of John's theology is captured in this term parakletos, especially when we realize it is used of both Jesus and the Spirit. Jesus as the divine presence on earth and the human presence in heaven speaks of the mystery of the incarnation, of the divine-human being who is "presence" both before God and humanity. Jesus and the Spirit together reveal the Father within history--Jesus within his own person and the Spirit through testimony to Jesus within and through the community of God, those who have received Jesus and been given power to become children of God (1:12) and have become witnesses to Jesus (15:26-27). The Spirit is the divine presence within believers, bringing about the transformation of human beings so they live the life of God in the form that such divine life takes within and among us creatures, though John does not use the term Paraclete when referring to this role of the Spirit. Rather, the role of the Spirit as Paraclete is similar to that of the Spirit of prophecy in the Old Testament, that is, "the Spirit acting as the organ of communication between God and a person" (Turner 1992:342; see also p. 351). He bears witness to Jesus, thereby leading the disciples into all truth and convicting the world for their rejection of Jesus. This theme of bearing witness is part of the larger motif of a legal trial that runs through the Gospel: Jesus reveals the Father, which brings about the world's judgment, and the world in turn condemns Jesus.

http://www.biblegateway.com/resources/commentaries/IVP-NT/John/Jesus-Speaks-Both-Relation

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