Expositions of Holy Scripture: St. John Volume II Part 13

First comes the prayer for unity and what the answer to it will effect (v. 21). Now in this verse the unity of believers is princ.i.p.ally regarded as resulting from the inclusion, if we may so say, of them all in the ineffable union of the Father and the Son. Jesus prays that 'they may all be one,' and also 'that they also may be in us' (Rev.

Ver.). And their unity is no mere matter of formal external organisation nor of unanimity of creed, or the like, but it is a deep, vital unity. The pattern of it is the unity of the Father and the Son, and the power that brings it about is the abiding of all believers 'in us.' The result of such a manifestation in the world of a mult.i.tude of men, in all of whom one life evidently moves, fusing their individualities while retaining their personalities, will be the world's conviction of the divine mission of Jesus. The world was beginning to feel its convictions moving slowly in that direction, when it exclaimed: 'Behold how these Christians love one another!' The alienation of Christians has given barbs and feathers to its arrows of scorn. But it is 'the unity of the Spirit,' not that of a, great corporation, that Christ's prayer desires.

The pet.i.tions for what would be given to believers pa.s.ses for a moment into a statement of what Jesus had already given to them. He had begun the unifying gift, and that made a plea for its perfecting. The 'glory'

which He had given to these poor bewildered Galilaeans was but in a rudimentary stage; but still, wherever there is faith in Him, there is some communication of His life and Spirit, and some of that veiled and yet radiant glory, 'full of grace and truth,' which shone through the covering when the Incarnate Word 'became flesh.' It is the Christ-given Christ-likeness in each which knits believers into one. It is Christ in us and we in Christ that fuses us into one, and thereby makes each perfect. And such flas.h.i.+ng back of the light of Jesus from a million separate crystals, all glowing with one light and made one in the light, would flash on darkest eyes the l.u.s.tre of the conviction that G.o.d sent Christ, and that G.o.d's love enfolded those Christlike souls even as it enfolded Him.

Again (v. 24) comes a pet.i.tion with its result. And here there is no mention of the effect of the answer on the world. For the moment the thoughts of isolation in, and a message to, the world fade away. The partially-possessed 'glory' seems to have led on Christ's thoughts to the calm home of perfection waiting for Him who was 'not of the world'

and was sent into it, and for the humble ones who had taken Him for Lord. 'I will that'--that is a strange tone for a prayer. What consciousness on Christ's part does it involve? The disciples are not now called 'them that should believe on Me,' but 'that which Thou hast given Me,' the individuals melt into the great whole. They are Christ's, not merely by their faith or man's preaching, but by the Father's gift. And the fact of that gift is used as a plea with Him, to 'perfect that which concerneth' them, and to complete the unity of believers with Jesus by bringing them to be 'with Him' in His triumphant session at the right hand. To 'behold' will be the same as to share His glory, not only that which we beheld when He tabernacled among us, but that which He had in the pouring out on Him of G.o.d's love 'before the foundation of the world.' Our dim eyes cannot follow the happy souls as they are lost in the blaze, but we know that they walk in light and are like Him, for they 'see Him as He is.'

The last statement (vs. 25, 26) is not pet.i.tion but vow, and, to our ears, promise. The contrast of the world and believers appears for the last time. What made the world a 'world' was its not knowing G.o.d; what made believers isolated in, and having an errand to, the world, was that they 'knew' (not merely 'believed,' but knew by experience) that Jesus had been sent from G.o.d to make known His name. All our knowledge of G.o.d comes through Him; it is for us to recognise His divine mission, and then He will unveil, more and more, with blessed continuity of increasing knowledge, the Name, and with growing knowledge of it growing measures of G.o.d's love will be in us, and Jesus Himself will 'dwell in our hearts by faith' more completely and more blessedly through an eternity of wider knowledge and more fervent love.

THE FOLDED FLOCK

'I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory.'--JOHN xvii. 24.

This wonderful prayer is (_a_) for Jesus Himself, (_b_) for the Apostles, (_c_) for the whole Church on earth and in heaven.

I. The prayer.

'I will' has a strange ring of authority. It is the expression of His love to men, and of His longing for their presence with Him in His glory. Not till they are with Him there, shall He 'see of the travail of His soul and be satisfied.'

We have here a glimpse of the blessed state of the dead in Christ.

(_a_) Local presence with Christ. His glorified body is somewhere. The value of this thought is that it gives solidity to our ideas of a future life. There they _are_. We need not dwell on the metaphysical difficulties about locality for disembodied spirits.

If a spirit can be localised in a body, I suppose it can be localised without a body; but pa.s.sing by all that, we have the hope held out here of a real local presence with the glorified humanity of our Lord. We speak of the dead as gone _from us_, and we have that idea far more vividly in our minds than that of their having gone _to Him_. We speak of the 'departed,' but we do not think of them as 'arrived.' We look down to the narrow grave, but we forget 'He is not here, He is risen.

Why seek ye the living among the dead?' Ah! if we could only bring home to our hearts the solid prose of the conviction that where Christ is there His servants are, and that not in the diffused ubiquity of His Divine Omnipresence, it would go far to remove the darkness and vague mist which wrap the future, and to set it as it really is before us, as a solid definite reality. We see the sails glide away out into the west as the sun goes down, and we think of them as tossing on a midnight sea, an unfathomable waste. Try to think of them more truly. As in that old miracle, He comes to them walking on the water in the night watch, and if at first they are terrified, His voice brings back hope to the heart that is beginning to stand still, and immediately they are at the land whither they go. Now, as they sink from our sight, they are in port, sails furled and anchor dropped, and green fields round them, even while we watch the sinking masts, and cannot yet rightly tell whether the fading sail has faded wholly.

(_b_) Communion with Christ.

Our Lord says not only 'that where I am, they also may be,' but adds 'with Me.' That is not a superfluous addition, but emphasises the thought of a communion which is more intimate and blessed than local presence alone would be.

The communion here is real but imperfect. It is perfected there on our part by the dropping away of flesh and sin, by change of circ.u.mstances, by emanc.i.p.ation from cares and toils necessary here, by the development of new powers and surroundings, and on His side by new manifestations.

(_c_) Vision of His glory.

The crown of this utterance of Christ's will is 'that they may behold My glory.' In an earlier part of this prayer our Lord had spoken of the 'glory which I had with Thee before the world was.' But probably the glory 'given' is not that of essential Divinity, but that of His mediatorial work. To His people 'with Him where He is,' are imparted fuller views of Christ as Saviour, deeper notions of His work, clearer perception of His rule in providence and nature. This is the loftiest employment of the spirits who are perfected and lapped in 'pleasures for evermore' by their union with the glorified Jesus.

Surely this is grander than all metaphorical pictures of heaven.

II. The incipient fulfilment now going on.

The prayer has been in process of fulfilment ever since. The dead in Christ have entered on its answer now.

We need not discuss difficulties about the 'intermediate state,' for this at all events is true, that to be 'absent from the body' is to be 'present with the Lord.'

A Christian death is an answer to this prayer. True, for Christians as for all, the physical necessity is an imperative law. True, the punitive aspect of death is retained for them. But yet the law is wielded by Christ, and while death remains, its whole aspect is changed. So we may think of those who have departed in His faith and fear as gone in answer to this prayer.

How beautiful that is! Slowly, one by one, they are gathered in, as the stars one by one light up. Place after place is filled.

Thus through the ages the prayer works on, and our dear ones have gone from us, but they have gone to Him. We weep, but they rejoice. To us their departure is the result of an iron law, of a penal necessity, of some secondary cause; but to them it is seen to be the answer to His mighty prayer. They hear His voice and follow Him when He says, 'Come up hither.'

III. The final fulfilment still future.

The prayer looks forward to a perfect fulfilment. His prayer cannot be vain.

(_a_) Perfect in degree.

(_b_) Perfect in extent, when all shall be gathered together and the 'whole family' shall be 'in heaven,' and Christ's own word receives its crowning realisation, that 'of all whom the Father hath given Him He has lost nothing.'

And these are not some handful picked out by a decree which we can neither fathom nor alter, but Christ is given to us all, and if we choose to take Him, then for us He has ascended; and as we watch Him going up the voice comes to us: 'I go to prepare a place for you. I will come again and receive you unto Myself, that where I am, there ye may be also.'

CHRIST'S SUMMARY OF HIS WORK

'I have declared onto them Thy name, and will declare it: that the love wherewith Thou hast loved Me may be in them, and I in them.'--JOHN xvii. 26.

This is the solemn and calm close of Christ's great High-priestly prayer; the very last words that He spoke before Gethsemane and His pa.s.sion. In it He sums up both the purpose of His life and the pet.i.tions of His prayer, and presents the perfect fulfilment of the former as the ground on which He asks the fulfilment of the latter.

There is a singular correspondence and contrast between these last words to G.o.d and the last words to the disciples, which immediately preceded them. These were, 'In the world ye shall have tribulation, but be of good cheer, I have overcome the world.' In both He sums up His life, in both He is unconscious of flaw, imperfection, or limitation; in both He shares His own possessions among His followers. But His words to men carry a trace of His own conflict and a foreboding of theirs. For Him life had been, and for them it was to be, tribulation and a battle, and the highest thing that He could promise them was victory won by conflict. But from the serene elevation of the prayer all such thoughts disappear. Unbroken calm lies over it. His life has been one continual manifestation of the name of G.o.d; and the portion that He promises to His followers is not victory won by strife, but the partic.i.p.ation with Himself in the love of G.o.d.

Both views are true--true to His experience, true to ours. The difference between them lies in the elevation of the beholder's eye.

Looked at on the outward side, His life and ours must be always a battle and often a sorrow. Looked at from within, His life was an unbroken abiding in the love of G.o.d, and a continual impartation of the name of G.o.d, and our lives may be an ever growing knowledge of G.o.d, leading to and being a fuller and fuller possession of His love, and of a present Christ. So let us ponder these deep words: our Lord's own summing up of His work and aims; His statement of what we may hope to attain; and the path by which we may attain it. I shall best bring out the whole fullness of their meaning if I simply follow them word by word.

I. Note, first, the backward look of the revealing Son.

'I have declared Thy name.'

The first thing that strikes one about these words is their boldness.

Remember that they are spoken to G.o.d, at the close of a life the heights and depths of which they sum up. They are an appeal to G.o.d's righteous judgment of the whole character of the career. Do they breathe the tone that we might expect? Surely the prophet or teacher who has most earnestly tried to make himself a mirror, without spot to darken and without dint to distort the divine ray, will be the first to feel, as he looks back, the imperfections of his repet.i.tion of his message. But Jesus Christ, when He looks back over His life, has no flaw, limitation, incompleteness, to record or to confess. As always so here, He is absolutely unconscious of anything in the nature of weakness, error, or sin. As when He looked back upon His life as a conflict, He had no defeats to remember with shame, so here, when He looks upon it as the revelation of G.o.d He feels that everything which He has received of the Father He has made known unto men.

And the strange thing is that we admit the claim, and have become so accustomed to regard it as being perfectly legitimate that we forget how enormous it is. He takes an att.i.tude here which in any other man would be repulsive, but in Him is supremely natural. We criticise other people, we outgrow their teachings, we see where their doctrines have deviated from truth by excess or defect, or disproportion; but when He says 'I have declared Thy name,' we feel that He says nothing more than the simple facts of His life vindicate and confirm.

Not less remarkable is the implication in these words, not only of the completeness of His message, but of the fullness of His knowledge of G.o.d, and its entirely underived nature. So He claims for Himself an altogether special and unique position here: He has learned G.o.d from none; He teaches G.o.d to all. 'That was the true Light which lighteth every man that cometh into the world.'

Looking a little more closely at these words before us, we have here Christ's own account of His whole life. The meaning of it all is the revelation of the heart of G.o.d. Not by words, of course; not by words only, but far more by deeds. And I would have you ask yourselves this question--If the deeds of a man are a declaration of the name of G.o.d, what sort of a man is He who thus declares Him? Must we not feel that if these words, or anything like them, really came from the lips of Jesus Christ, we are here in the presence of something other than a holy life of a simple humanity, which might help men to climb to the apprehension of a G.o.d who was perfect love; and that when He says 'He that hath seen Me hath seen the Father,' we stand before 'G.o.d manifest in the flesh.'

What is that name of G.o.d which the revealing Son declares? Not the mere syllables by which we call Him, but the manifested character of the Father. That one name, in the narrower sense of the word, carries the whole revelation that Jesus Christ has to make; for it speaks of tenderness, of kindred, of paternal care, of the transmission of a nature, of the embrace of a divine love. And it delivers men from all their creeping dreads, from all their dark peradventures, from all their stinging fears, from all the paralysing uncertainties which, like clouds, always misty and often thunder-bearing, have shut out the sight of the divine face. If this Christ, in His weakness and humanity, with pity welling from His eyes, and making music of His voice, with the swift help streaming from His fingers-tips to every pain and weariness, and the gracious righteousness that drew little children and did not repel publicans and harlots, is our best image of G.o.d, then love is the centre of divinity, and all the rest that we call G.o.d is but circ.u.mference and fringe of that central brightness.

'So through the thunder comes a human voice Saying, "O heart I made! a heart beats here."'

He has declared G.o.d's name, His last best name of Love.

Need I dwell for one moment on the fact that that name is only declared by this Son? There is no need to deny the presence of manifold other precious sources in men's experience and lives from which something may be inferred of what G.o.d truly is. But all these, rich and manifold as they are, fall into nothingness before the life of Jesus Christ, considered as the making visible of G.o.d. For all the rest are partial and incomplete. 'At sundry times and in divers manners' G.o.d flung forth syllables of the name, and 'fragments of that mighty voice came rolling down the wind.' But in Jesus Christ the whole name, in all its syllables, is spoken. Other sources of knowledge are ambiguous, and need the interpretation of Christ's life and Cross ere they can be construed into a harmonious whole. Life, nature, our inmost being, history, all these sources speak with two voices; and it is only when we hear the deep note that underlies them in the word of Christ that their discord becomes a harmony. Other sources lack authority. They come at the most with a 'may be.' He comes with a 'Verily, verily.'

Other sources speak to the understanding, or the conscience, or to fear. Christ speaks to the heart. Other sources leave the man who accepts them unaffected. Christ's message penetrates to the transforming and a.s.similation of the whole being.

So, dear brethren! for all generations, and for this generation most of all, the plain alternative lies between the declaration of the name of G.o.d in Jesus Christ and a G.o.dless and orphan world. Modern thought will make short work of all other sources of cert.i.tude about the character of G.o.d, and will leave men alone in the dark. Christ, the historical fact of the life and death of Jesus Christ, is the sole surviving source of cert.i.tude, which is blessedness, as to whether there is a G.o.d, and what sort of a G.o.d He is.