Verse-by-Verse Bible Commentary
John 14:6

Clarke's Commentary

Verse John 14:6. I am the WAY — That leads so the Father: - the TRUTH that teaches the knowledge of God, and directs in the way: - the LIFE that animates all those who seek and serve him, and which is to be enjoyed eternally at the end of the way.

Christ is the WAY:

1. By his doctrine, John 6:68.

2. By his example, 1 Peter 2:21.

3. By his sacrifice, Hebrews 9:8-9.

4. By his Spirit, John 16:13.

He is the TRUTH:

1. In opposition to all false religions.

2. To the Mosaic law, which was only the shadow, not the truth or substance, of the good things which were to come. And

3. In respect to all the promises of God, 2 Corinthians 1:20.

He is the LIFE, both in grace and glory; the life that not only saves from death, but destroys it.

No man cometh unto the Father — By any other doctrine, by any other merit, or by any other intercession than mine.

Bridgeway Bible Commentary

143. The way to the Father (John 14:1-14)

The disciples by now surely knew that Jesus was soon to die. He therefore comforted them by saying he was going to his Father to prepare a permanent dwelling place for them, and one day he would return to take them to be with him for ever. He had told them often enough that if they followed him as loyal followers, they would share in his final victory (John 14:1-4).

Thomas misunderstood, thinking that Jesus was speaking of a physical location and a physical journey. He wanted Jesus to show them the way so that they would have no difficulty in following him later. Jesus explained that the ‘way’ to the Father was through the Son. Jesus had brought the truth of God and eternal life to the human race, and to know him was to know God. To know the Son was to know the Father (John 14:5-7).

Philip also misunderstood. He wanted a special revelation of the Father, though he should have known after more than three years with Jesus that Jesus and the Father were inseparably united. Jesus’ words and actions were the Father’s words and actions (John 14:8-11). Jesus may have been about to die, but God’s work in the world was not about to end. When Jesus returned to the Father he would send the Holy Spirit, and through the power of the Spirit and prayer the disciples would do even greater works than Jesus had done. Jesus’ ministry had been limited to a few years in Palestine, but his disciples would travel to other countries and reach the whole world for God. Jesus’ return to the Father would bring in a new era (John 14:12-14).

Coffman's Commentaries on the Bible

Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me.

Another of the great "I am's" of John, this is one of the profoundest teachings ever uttered. It presents Jesus as the unique means of access to God. Buttrick devoted most of an entire book to the mountain truth of this text, presenting Jesus Christ as the sole answer to the human problems of sin, ignorance, and mortality. As the way, Jesus is the answer to man's sin; as the truth, he is the answer to man's ignorance; and as the life, he is the answer to man's mortality. George A. Buttrick, Christ and Man's Dilemma (New York: Abingdon-Cokesbury, 1945), p. 29.

Man is constitutionally ignorant, endemically wicked, and irrevocably mortal … There is no book logic to refute or uphold these contentions, only the logic of life … Man is not delivered from his lower life by his own power but remains helpless without the Great Companion. Ibid.

I AM THE WAY, AND THE TRUTH, AND THE LIFE

Jesus is the way. Apart from him there is no solution of the problem of sin. Part of the problem is the universal tendency to deny that sin exists. Every crime, however vicious, is rationalized. The major thesis of humanism is that there is really nothing much wrong with man as he already is. True, certain restrictions are admitted; but men fancy that if they can only shake off the chains that bind them they will be all right. Strike off their political chains, their economic chains, their psychological inhibitions, etc., and presto! the new age will appear. All such human air-castles fall in one awful consideration, that of the universal wickedness of mankind. Every utopian ship of all history has split open and sunk upon the submerged reef of unregenerated human nature. In trying to find out how to live, men try to evaluate and compare various concepts and systems, and by deduction hope to find what is best; but the universal experience of humanity has demonstrated that whatever of the good, the pure and the beautiful that men have discovered — all of it derived from him who is the way. The sin problem is solved only in Christ. He alone reveals man's sin, ransoms him from the tyranny of it, removes him from the practice of it, remits it, and even overrules it for his benefit — provided only and always that the sinner must yield himself to the Lord and walk in his way; for he is the way.

Jesus is the truth. In this, our Lord is the answer to man's ignorance; but, in this sector also, man professes no need, pretending to be wise. In the dictionary that he wrote himself, is he not listed as "homo sapiens"? Look at the letters he has written after and before his name: Ph.D., M.D., Hon., Pres., etc., etc.; but, if man can bear to hear it, he would be just as accurately listed as "homo ignoramus"! Human wisdom is foolishness with God (1 Corinthians 1:20); and only a little reflection will reveal that God is right. Apart from God, man is ignorant of his origin, destiny, and the meaning of life. He cannot see one split-second into the future, but builds a house the day before an earthquake, elects scoundrels to public office, and in all social and political considerations moves with the intelligence (!) of a buffalo herd on stampede. Even in the areas of his greatest achievements, man is embarrassed by the fact that every truth he has ever discovered only raised a hundred other questions harder than the one he solved. The discovery of the power of the atom is only the most recent example of this. He cannot know what caused time, space, or matter, and does not have the slightest idea of the extent or duration of such things. He is an infant crying in the night with no language but a cry, until he shall turn to him who is the truth.

Man's vaunted knowledge has only multiplied his ignorance. He surveys from his tiny ant hill the morning star and the band of Orion; he cries for light, wisdom, and knowledge; but, as he pursues this will-o'-the-wisp, he is mocked by his own ignorance. The silent stars go by, and the whirling suns brush him into the grave. But in Christ who is the truth, all that is changed. He is the answer to man's ignorance. In Jesus, the soul is secure in the fact that ultimate truth is not another gadget, or a new formula, but a person, God in Christ, man's friend from above, who is at once the Cause and the explanation of all things.

Jesus is the Life. In this, he is the answer to man's mortality. Death is an ugly problem for man, but how does he face up to it? He will not even speak of it. Even when the last agony is upon him, his physician will hardly tell him the truth; his wife assures him that he is better; and even his minister speaks of what he will do when he gets well. What a tragic blindness it is that forces the great, the intelligent, the prominent and powerful on earth to go on living as if death had no claim upon them. The greatest falsehood of the age is the allegation that Christianity is a psychological escape hatch for defeated and frustrated souls. In Christ only do men face up to the fact of death and go down to the grave shouting, "Thanks be to God who giveth us the victory through our Lord Jesus Christ." (1 Corinthians 15:57).

All of man's efforts to negate the problem of mortality are pathetic. With what fanfare and enthusiasm he greets every new medicine or surgical skill; but has he abolished death? Here and there he might indeed have plucked a feather from the wings of the angel of death; but the shadow of those wings still darkens every threshold. Only in Christ does the redeemed soul march onward in the security of him who is the resurrection and the life. Jesus broke up every funeral he ever attended, promised to raise from the dead all who ever lived, and taught his disciples not to fear them that may kill the body. His is the glorious religion that teaches men how to live with all the facts of life and of death. His is the only name that means anything when spoken over the cold form of the dead. This is the sublime truth that has sent his church shouting down two thousand years, "O death, where is thy sting? O grave, where is thy victory?" Jesus is the way, the truth, and the life.

Barnes' Notes on the Whole Bible

I am the way - See Isaiah 35:8. By this is meant, doubtless, that they and all others were to have access to God only by obeying the instructions, imitating the example, and depending on the merits of the Lord Jesus Christ. He was the leader in the road, the guide to the wandering, the teacher of the ignorant, and the example to all. See John 6:68; “Thou hast the words of eternal life;” 1 Peter 2:21; “Christ - suffered for us, leaving us an example that ye should follow his steps;” Hebrews 9:8-9.

The truth - The source of truth, or he who originates and communicates truth for the salvation of men. Truth is a representation of things as they are. The life, the purity, and the teaching of Jesus Christ was the most complete and perfect representation of the things of the eternal world that has been or can be presented to man. The ceremonies of the Jews were shadows; the life of Jesus was the truth. The opinions of men are fancy, but the doctrines of Jesus were nothing more than a representation of facts as they exist in the government of God. It is implied in this, also, that Jesus was the fountain of all truth; that by his inspiration the prophets spoke, and that by him all truth is communicated to men. See the notes at John 1:17.

The life - See John 11:25, and the notes at John 1:4.

No man cometh to the Father but by me - To come to the Father is to obtain his favor, to have access to his throne by prayer, and finally to enter his kingdom. No man can obtain any of these things except by the merits of the Lord Jesus Christ. By coming by him is meant coming in his name and depending on his merits. We are ignorant, and he alone can guide us. We are sinful, and it is only by his merits that we can be pardoned. We are blind, and he only can enlighten us. God has appointed him as the Mediator, and has ordained that all blessings shall descend to this world through him. Hence he has put the world under his control; has given the affairs of men into his hand, and has appointed him to dispense whatever may be necessary for our peace, pardon, and salvation, Acts 4:12; Acts 5:31.

Calvin's Commentary on the Bible

6.I am the way. Though Christ does not give a direct reply to the question put to him, yet he passes by nothing that is useful to be known. It was proper that Thomas’ curiosity should be checked; and, therefore, Christ does not explain what would be his condition when he should have departed out of this world to go to the Father, ⁽⁶²⁾ but dwells on a subject far more necessary. Thomas would gladly have heard what Christ intended to do in heaven, as we never become weary of those intricate speculations; but it is of greater importance to us to employ our study and labor in another inquiry, how we may become partakers of the blessed resurrection. The statement amounts to this, that whoever obtains Christ is ill want of nothing; and, therefore, that whoever is not satisfied with Christ alone, strives after something beyond absolute perfection.

The way, the truth, and the life. He lays down three degrees, as if he had said, that he is the beginning, and the middle, and the end; and hence it follows that we ought to begin with him, to continue in him, and to end in him. We certainly ought not to seek for higher wisdom than that which leads us to eternal life, and he testifies that this life is to be found in him. Now the method of obtaining life is, to become new creatures. He declares, that we ought not to seek it anywhere else, and, at the same time, reminds us, that he is the way, by which alone we can arrive at it. That he may not fail us in any respect, he stretches out the hand to those who are going astray, and stoops so low as to guide sucking infants. Presenting himself as a leader, he does not leave his people in the middle of the course, but makes them partakers of the truth. At length he makes them enjoy the fruit of it, which is the most excellent and delightful thing that can be imagined.

As Christ is the way, the weak and ignorant have no reason to complain that they are forsaken by him; and as he is the truth and the life, he has in himself also what is fitted to satisfy the most perfect. In short, Christ now affirms, concerning happiness, what I have lately said concerning the object of faith. All believe and acknowledge that the happiness of man lies in God alone: but they afterwards go wrong in this respect, that, seeking God elsewhere than in Christ, they tear him — so to speak — from his true and solid Dignity.

The truth is supposed by some to denote here the saving light of heavenly wisdom, and by others to denote the substance of life and of all spiritual blessings, which is contrasted with shadows and figures; as it is said, grace and truth came by Jesus Christ, (John 1:17.) My opinion is, that the truth means here the perfection of faith as the way means its beginning and first elements. The whole may be summed up thus: “If any man turn aside from Christ, he will do nothing but go astray; if any man do not rest on him, he will feed elsewhere on nothing but wind and vanity; if any man, not satisfied with him alone, wishes to go farther, ⁽⁶³⁾ he will find death instead of life.”

No man cometh to the Father. This is an explanation of the former statement’, for he is the way, because he leads us to the Father, and he is the truth andthe life, because in him we perceive the Father. As to calling on God, it may indeed be said, with truth, that no prayers are heard but through the intercession of Christ; but as Christ does not now speak about prayer, we ought simply to understand the meaning to be, that men contrive for themselves true labyrinths, whenever, after having forsaken Christ, they attempt to come to God. For Christ proves that he is the life, because God, with whom is the fountain of life, (Psalms 36:9,) cannot be enjoyed in any other way than in Christ. Wherefore all theology, when separated from Christ, is not only vain and confused, but is also mad, deceitful, and spurious; for, though the philosophers sometimes utter excellent sayings, yet they have nothing but what is short-lived, and even mixed up with wicked and erroneous sentiments.

(62) “Quand il seroit parti hors de ce monde pour aller a son Pere.”

(63) “Si quel qu’un ne se contentant point de luy seul, vent passer outre.”

Smith's Bible Commentary

Chapter 14

Jesus said,

Let not your heart be troubled ( John 14:1 ):

Now, they were troubled because He had been saying these things. "I'm going to go away; where I go you cannot come." He's been talking about His death; He's been talking about His betrayal. He's been saying things that are very troubling to them. And yet, He said unto them, "Let not your heart be troubled." The cure for it is,

believe in God, and believe in me ( John 14:1 ).

"Ye believe in God..." and that is either a question or it's a statement. "Ye believe in God, believe also in me."

For in my Father's house are many mansions: if it were not so, I would have told you. I'm going to prepare a place for you ( John 14:2 ).

The word mansions is abiding places. "In my Father's house are many abiding places. And I'm going to prepare a place for you."

If 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. Where I go you know, and the way you know ( John 14:3-4 ).

Now, for many years I heard this scripture interpreted as beautiful mansions that God has up in heaven for us. So, when we arrive in heaven, Peter will meet us at the gate and take us through the city of heaven, down Glory Lane, and there, in this beautiful forest of blossoming trees, stands one of these beautiful colonial-type mansions, with the verandas and the porches and the stream running pass and all, and the Lord says, "There you are, check in." But, as time has passed, I've come to believe that what Jesus is referring to is not some beautiful home, English Tudor or Southern Colonial, that He has built up in heaven for me. But I believe that He is referring to the new body that I'm going to receive when I move out of this old tent. And Paul the apostle in II Corinthians, chapter 5, says, "We know that when this earthly tent, the body in which we presently live, is dissolved, that we have a building of God that is not made with hands, eternal in the heavens. So then, we who are in these bodies do often groan, earnestly desiring to move out of them, not to be unembodied spirits, but that we might be clothed upon with the body which is from heaven."

Now, God has a whole new body for us, far superior to the present body in which we live. The present body in which we live is compared to a tent; a temporary place to dwell, contrasted with the building of God, not made with hands, that is eternal in the heavens. The present body in which we live has marvelous features, but yet it also has features that aren't so marvelous. The present body in which we live has an aging process that takes its toll, so that we grow old. And as we grow old, the capacities of the body diminish. And we are not always able to do all of the things that we want to do or would like to do. And sometimes we foolishly get out and try to do some of those things that we used to do, and find that age has taken its toll upon the body. The body deteriorates; the body is subject to sickness, to disease, to weaknesses.

Now, God has a new body for me. It's far superior to this body, in that it will not need sleep for recuperation. Thus, if I had a mansion in heaven, I wouldn't need a bedroom in it. Because the body won't need that period of recuperating its strength. You probably wouldn't need a kitchen, because the body will probably be nourished by other types of foods that the body will use completely...so I probably won't need a bathroom.

So, when the Lord talks about in heaven, He's going to prepare a place for us, I believe that He's talking about that new body that He's gone to prepare for us. "The building of God not made with hands, eternal in the heavens." And there in the kingdom of God, in that perfected state, we will dwell, live and dwell with Him forever.

Now, His promise is, "If I go and prepare a place for you, I will come again and receive you unto Myself; that where I am, there you may be also." So, the Lord kept His promise to His disciples and He came and received each of them to Himself, and they are dwelling with Him now in His kingdom. He kept His word. And He'll keep His word to us. One of these days He's coming to receive us unto Himself, that where He is, there we may be also. And there's come that time in life when leaving this body to be with Him is far preferable to remaining in this body, when the Lord comes to receive us to Himself. "Now where I go you know, and the way you know."

Thomas said unto him, Lord, we don't know where you're going; and how can we know the way? Jesus said unto him, I am the way, the truth and the life: no man comes to the Father, but by me ( John 14:5-6 ).

Now, here again is one of those radical statements of Jesus Christ. Last week He said, "I am the resurrection and the life; he that believes on Me, though he were dead, yet shall he live. He who lives and believes in Me shall never die" ( John 11:25-26 ). Radical! Now He's making another radical statement. "I am the way, the truth, and the life, and no man comes to the Father but by Me." Here, Jesus is declaring that He is the only way by which a man may come the Father.

There are those people who declare, "All roads lead to God. All religions lead men to God. All roads go to God." Not so! There's only one road that leads to the Father and that's Jesus Christ. "I am the way, the truth and the life. No man comes to the Father..." Now, people may try to find other gods and serve other gods, but they don't serve the true and the living God, except through Jesus Christ. "No man," He said, "comes to the Father but by Me."

A couple of Mormon boys came up to the door the other day. And I said, "The problem is you talk like I talk, but you don't believe as I believe. Your words are like mine. You say that you believe in salvation through faith in Jesus Christ in His death for you." "Yes," they said, "that is true. We believe that Jesus died for our sins and we're saved by our believing in Him." I said, "Yes, but the Jesus you believe in is a different Jesus than I believe in. For the Jesus that I believe in is not the brother of Lucifer. And you believe that Jesus is the brother of Lucifer, don't you?" And they said, "Yes, we believe He's the brother of Lucifer." I said, "Then, he's a different Jesus than the one that I believe in. Because the Jesus I believe in is not the brother of Lucifer, but the only begotten Son of God. And if He were the brother of Lucifer, Lucifer being a created being, would make Him a created being and would put Him on a whole different level than that level in which God's Word declares that He is, 'who was in the beginning with God, and thought it not robbery to be equal with God.' So, you say you believe in Jesus, but it's a different Jesus. You're preaching a different Jesus than what the Bible reveals. And as far as that goes, you're also preaching a different god. For the God that I believe in is not an ascended man, nor do I believe that you're going to be a god. And you believe in a god that was a man ascended, just as you are ascending to a godhood state." I said, "So, though you may use the terms, 'god' and 'Jesus,' they're a different god and Jesus than what I trust in."

And so, Jesus said, "I am the way, the truth and the life; no man comes to the Father but by Me." That is a radical statement! A lot of people wish that Jesus had not made that statement. We are accused as Christians as being too narrow. "You need to become more broadened in your outlook on life. Surely God would not restrict the path to Him by just one way." Well, you've got to then set aside the claim of Jesus Christ. And if you say, "He was wrong when He said this," then you're saying He is not trustworthy, His Word is not trustworthy. You see, one thing about Jesus making these radical claims, man, He forces you to a decision. Either He is the way to the Father, the only way to the Father, or there are other ways to the Father. And if there are other ways to the Father, then Jesus was not telling the truth. If He was not telling the truth, then how can you trust Him on anything else that He said? So, call me narrow, call me what you wish. Jesus made this radical claim, and you either believe it or not.

Jesus said,

If you had known me, you should have known my Father also: and from henceforth you know him, and have seen him. Philip said unto him, Lord, show us the Father, and it sufficeth us. And Jesus said unto him, Have I been so long a time with you, and yet have you not known me, Philip? he that hath seen me has seen the Father ( John 14:7-9 );

What a radical statement! Jesus is getting down to the end of the road, and He's just making one radical statement after another. "He that hath seen Me . . . " Do you want to see the Father? "Look, you've been around Me for a long time. If you have seen Me, you have seen the Father. For," he goes on to say, "the works that I do I don't do of Myself, but the Father who dwells in Me, He does the works. That words that I speak are not My words, but the Father who sent Me. I'm here representing the Father, and if you have seen Me, you have seen the Father."

Now, God would appreciate it if all of us could make that statement, but I don't think that any of us can. I am to be God's representative in the world. I am here to do the works of God. I am here to speak the Word of God. But unfortunately, many times I'm doing my own works and speaking my own words. So it's impossible that I could say, "If you've seen me, you've seen the Father." In some situations, yes; but not in all. But with Jesus it was consistent all the way through His entire life. He was a perfect representation of the Father; in all of His works, in all of His words, in all of His deeds, He represented the Father.

And so, do you want to know what God is like? You can look at Jesus Christ. For the purpose of His coming was to manifest the Father to man. "God, who in sundry times and in diverse manners spoke to our Fathers by the prophets, hath in these last days spoken unto us by His own dear Son" ( Hebrews 1:1-2 ). God revealed Himself in times past through the prophets, but now He has revealed Himself in the perfect revelation through His own Son. And if you have seen Jesus, you have seen the Father. And so, what kind of a God has He revealed to us? A loving God, a compassionate God, a God who is concerned for the needs of man, a God who is weeping over the failure of man, a God who desires to redeem lost man. For He has said, "I have come to seek and to save that which was lost" ( Luke 19:10 ). What a beautiful God He has revealed to us through all of His life and ministry. And that is the God that we know and we worship and we serve, the God revealed to us by Jesus Christ. "If you have seen Me, you have seen the Father."

Now, in a sense, we are also God's representatives upon the earth. And even more so, we who have taken the position of teachers of God's Word. We stand here to represent God and to declare God's truth to you, but what an awesome responsibility that is. Because standing here as God's representative, God is concerned that I represent Him in truth.

Now, Moses got into big trouble because he failed to represent God rightly. When they came to the wilderness area and they were out of water the second time, and the people began to murmur and complain unto Moses, and Moses went in and said, "God, I'm sick of it. I'm tired of it. I can't stand it any more! I didn't give birth to all of these people, and I'm tired of carrying their load. Here they are murmuring again. God, I'm so sick of it." And God said, "Hey, cool down, Moses. Go and out and just speak to the rock and they'll get water." But Moses went out and he was angry. And he said to the people, "Must I smite this rock again and give you water?" And he took his rod and he smote the rock in anger. And God, in His love and grace, gave water, but He said, "Moses, come here, son." He said, "Moses, you really misrepresented Me before those people. You went out in anger. You smote the rock. I told you just speak to it. And now, they are thinking that I'm angry with them, I'm upset with them. I'm not angry or upset with them, Moses. But they think I am because you were representing Me to be that way. Moses, I don't like being misrepresented." I wonder what God thinks about all these people who represent Him as being broke. Bankrupt and almost out of business! "Poor God, bail Him out quickly, friends! Get your letter in, or God's going to be in the bread lines next week, and His work is going to fail." What a poor representation of God.

And so, God said, "Moses, because you failed to represent Me there at the waters of Meribah, you cannot go into the Promised Land." Hey, that's serious business. Your lifelong dream is shattered. Why? Because you failed to properly represent Me before the people at Meribah. God's representative. Oh, God, help me to always realize that awesome responsibility of being His representative. So, if ever I look like I'm ever angry with you, I'm not representing God. Because He's not angry with you. He loves you. If I look like I'm really upset and out of sorts, I'm not really representing God, because He's not upset and out of sorts. God has such great patience and compassion and love towards you. And to be His representative, we must also have great compassion and mercy towards one another.

"He that hath seen Me hath seen the Father." What marvelous words. "How do you say then, 'Show us the Father'?"

Don't you believe that I am in the Father, and the Father is in me? the words that I speak unto you I don't speak them of myself: but the Father that dwells in me, he is doing the works. Believe me, that I am in the Father, and the Father in me: or else believe me for the very works' sake ( John 14:10-11 ).

All the way along, Jesus was saying, "The works that I do, they bear witness of Me. I claim to be the Son of God, and the works that I am doing bear witness that My claim is true. I am doing the works of God." What were the works of God? The healing of the sick, the lifting of those that were fallen. This is God's work in a needy world. "I'm doing the work of the Father, or else believe Me for the very work's sake, for the witness they are to you."

Verily, verily, I say unto you, That he that believeth on me, the works that I do shall he do also ( John 14:12 );

We are to do those same works that Jesus did, of showing compassion and love and tenderness and concern and care.

And greater than these shall he do, because I go to my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If you shall ask anything in my name, I will do it ( John 14:12-14 ).

Now, those are two promises for prayer that are absolutely so broad that they are staggering. Jesus is saying, "Whatsoever ye shall ask in My name, I will do it, that the Father may be glorified in the Son. If you ask anything in My name, I will do it." Broad, broad promises. But to whom are the promises made? He's not talking now to the multitudes. He's not standing in the temple court crying out, "Ask anything in My name, and I'll do it!" He's talking with those men who have forsaken all to follow Him. He's talking to His disciples. And what constitutes a disciple? Jesus said, "If any man will come after Me, let him deny himself and take up his cross and follow Me" ( Mark 8:34 ). To whom is this broad promise of prayer made? To that man who first of all has denied himself. So, his prayer isn't going to be one for his own glory, for his own wealth, for his own enrichment. Jesus isn't saying here, "Just ask for a Cadillac, and I'll give you one. Ask for a Mercedes, ask anything, I'll give it to you!" "Oh, alright," you know. And I start making out my list of all of those things that I want for me and for my flesh. No, no, no; you've got it wrong. "If any man will come after me, let him deny himself." And that's the first qualification to a man who has this broad promise.

Secondly, "let him take up his cross." By that, submitting himself totally to the will of the Father. "Not my will; Thy will be done." And that man who has totally submitted his life to the will of the Father, who has denied himself, who is following Jesus Christ, he has a glorious broad promise from the Lord, "Whatsoever you ask in My name, I will do it." Because whatever I am asking will be according to the will of God, because that's what I desire to see.

Now, there are some people who put down the prayer, "Not my will; Thy will be done." But I think that's almost blasphemous to put down that prayer, because Jesus was the one who offered that prayer. "Lord, Your will be done." They say, "Oh, that's a lack of faith." No, it isn't. It's greater trust than anything else. It's greater trust than demanding that I have my way done in this matter of which I know so little about. I'm so stupid in the overall program and purposes of God. I see things one way today, but I see them differently tomorrow. And it would be a shame if God would answer every little whim that I had and change of mind, "Oh, no, Lord, remember yesterday? No, please, no; that was wrong, Lord. This is really what I need." These broad promises of prayer are glorious, but they are to the disciples. They are restricted.

Jesus said,

If you love me, keep my commandments ( John 14:15 ).

What is His commandment? That we love one another as He has loved us. In John, again, in writing his epistle, speaks about keeping His commandments. But then, he says, His commandment is that we should love one another, even as He gave His commandment. "If you love me," Jesus said, "keep My commandment." So, I show my love to Him by loving you. Yes, I love Him. And for that reason, I love you. Because that's what He has commanded. But, fortunately, it's very easy because you're so loving. Isn't that neat?

And I will pray the Father, and he shall give you another Comforter ( John 14:16 ),

"Parakletos," one to come alongside of you and help you.

that he may abide with you for ever; even the Spirit of truth ( John 14:16-17 );

So here we have the Trinity. Jesus is saying, "I'm going to pray to the Father. He's going to give you another Comforter, the Spirit of truth, that He may abide with you forever." And so, the Father, the Son and the Spirit.

whom the world cannot receive, because it seeth him not, neither knows him; but you know him; for he dwells with you, and shall be in you ( John 14:17 ).

And so here we see a twofold relationship of the disciples to the Holy Spirit. Number one: He is dwelling para, with you...the same "parakletos," but this is just para, the preposition, "He's dwelling with you, alongside of you." "But He shall be in you." He's going to come on in.

Now, prior to your receiving Jesus Christ, the Holy Spirit was dwelling with you. It was the Holy Spirit that caused you to realize that you were a sinner and you needed help. It was the Holy Spirit that pointed out Jesus Christ as the answer to your sin problem. It was the Holy Spirit that drew you to Jesus Christ and caused you to come and say, "Oh, Lord, come into my life and take over." That was the work of the Holy Spirit with you, to bring you to that place of surrendering your life to Jesus Christ. And the moment you surrendered your life to Jesus Christ, the Holy Spirit came in you and began to indwell you.

"Ye know him," Jesus said, "this Spirit, because He is with you, but He is going to be in you. He's going to come and indwell in your life." Paul said, "Don't you realize that your body is the temple of the Holy Spirit which is in you? You're not your own; you've been bought with a price. Therefore, glorify God with your body and your spirit, which are His" ( 1 Corinthians 6:20 ).

So, the Holy Spirit; the twofold relationship, dwelling with me to bring me to Christ, and then, now dwelling in me now that I have received Jesus Christ. But, as we move on to the book of Acts, we find one further relationship, where Jesus, in Acts 1:8 ,said, "But you shall receive power when the Holy Spirit comes epi, upon you." And so, there is that empowering of the Holy Spirit in the life of the believer, which we will touch on when we get to the book of Acts as soon as we finish the book of John. So, here we find a twofold relationship. There is a threefold relationship, but Jesus isn't making mention of that here.

Jesus said,

I will not leave you comfortless: I will come to you. But yet a little while, and the world will see me no more; but you see me: because I live, ye shall live also ( John 14:18-19 ).

Now, He's been talking about going away, "Where I'm going you cannot come." He's been talking about His death, but He's also talking about His eternal life. "I'm going to go away; the world is not going to see Me any more, but you see Me. And because I live, you shall live also."

So, my hope of eternal life is based on the resurrection of Jesus Christ from the dead. If Christ is not raised from the dead, then my hope is in vain, my preaching is in vain, and I'm a very miserable person. But because Jesus is risen from dead, Peter said, "Thank God we have a living hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, undefiled, which fades not away, which is reserved in heaven for you, who are kept by the power of God through faith" ( 1 Peter 1:3-5 ). So that glorious living hope that we have, "Because He lives, we too shall live."

At that day you will know that I am in my Father, and you are in me, and I am in you ( John 14:20 ).

What a glorious relationship that we have now with God! Christ is dwelling in the Father; we are dwelling in Christ; Christ is dwelling in us; the Father is dwelling in us. How beautiful it is!

He that hath my commandments, and keeps them, he it is that loves me: and he that loves me shall be loved of my Father, and I will love him, and will manifest myself to him ( John 14:21 ).

To whom? The one that is keeping His commandments.

Judas said unto him, not Iscariot, [he's already gone,] Lord, how is it that you will manifest thyself to us, and not to the world? And Jesus answered and said unto him, If a man loves me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him ( John 14:22-23 ).

Man's relationship with God must be through obedience to the Word, the commandment of Jesus Christ, demonstrated and manifested in our love. And so, if we love Him, we'll keep His words and the Father and Christ will come and make their abode. They will come and dwell with us.

Paul, writing to the Ephesians, said, "that Christ might dwell in your hearts through faith." That word dwell is the same word here, abode. And it literally means, "just settle down and make himself at home in your heart." Has your heart become Christ's home? Does He feel comfortable there? Does He feel at home? Or does the art on the wall sort of bother Him? What's in your heart, you see? What kind of an imagine or pictures are there on the wall of your heart? As Jesus is relaxing in the lounge and He looks at the wall, what kind of a picture does He see, observing? When I first invited the Lord in my heart, I went in and I could see that He was very uncomfortable, and I said, "What's the matter, Lord?" And He said, "Oh, the pictures on the wall, I can't take them. You're going to have to get rid of that art!" I said, "But Lord, that's costly stuff!" He said, "Get rid of it. Can't take it." What is in your heart? Oh, that Christ might just be at home there. That my heart might be Christ's home, that He might feel perfectly at home within my heart.

"He that loves me keeps my words. The Father will love him, will come and will settle down and make our home with him."

And he that loves me not will not keep my sayings: but the words which you hear are really not mine, but the Father's which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, [the parakletos,] which is the Holy Spirit, whom the Father will send in my name ( John 14:24-26 ),

Again the Trinity, "the Holy Spirit, whom the Father will send in My name,"

he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you ( John 14:26 ).

And so here's the promise of that help that the Holy Spirit would give to us by teaching us all things, and by quickening our recall, bringing to our remembrance those things that He has said.

And then, the beautiful bequest of peace,

Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid ( John 14:27 ).

And so, to a frightened bunch of troubled disciples, Jesus is saying, "Look, My peace I give to you." That kind of peace that He had when the boat was sinking and He was sleeping. That peace that comes through perfect confidence that the Father is in control of everything that surrounds my life. God's in control. The peace. "Let not your heart be troubled, neither let it be afraid."

You have heard how I said unto you, I am going away, and I am coming again. If you loved me, you would rejoice, because I said, I am going to the Father: the Father is greater than I ( John 14:28 ).

Interesting statement. Jesus said, "If you loved Me, you would rejoice. I'm going to die, I'm going to go be with the Father. Now, if you loved Me, you would rejoice." You know, isn't it interesting that when our loved ones die, we cry? If we really loved them, we would rejoice, because they have gone to be with the Lord. It's because we love ourselves that we cry. I would bring them back to this miserable old earth. I would bring them back to the decrepit old bodies. I would keep them from that glory of dwelling with God in His kingdom, in that new body, in that new glory with Him. Oh, I would keep them from that. I would bring them back to this old decrepit body and sit them there so that they can still give input to me. I've said it before, and I say it again; if the Lord should see fit to take me, and a group gathers around and says, "Oh, Lord, don't let him die, bring him back, Lord," when I get back, watch out! I'll bust ya!

Jesus said, "If you loved Me, you would rejoice because I'm going to the Father." Oh, how glorious to be with the Father! You see, it's only because we don't have a true concept of what heaven is like. We think, "Oh, earth is so wonderful. Life is so glorious. He's so young, what a shame that he had to die so young." Oh, what a blessing, he doesn't have to do through all the misery of this sick world. You just have the wrong concept of heaven. You don't realize how glorious it is. And that's why Paul prayed, "that the mind of your understanding might be enlightened by the Spirit that you may know what is the hope of your calling" ( Ephesians 1:18 ). If you only knew what God has in store for those that loved Him. If you only knew what a glorious inheritance there is for those saints in light, you wouldn't be praying, "Oh, God, bring them back." You'd be praying, "Lord, Your will be done."

In the final days my mother was with us, and the ministers used to come and pray, "Oh, God, heal her," and all. When they'd leave, she'd smile and she'd say, "I wasn't agreeing with them in prayer. I don't want to be healed; I want to go and be with the Lord. Why don't they just let me go and be with the Lord instead of praying, 'God heal me'? So, I just wasn't agreeing with that prayer." Boy, if we only knew the glory of God's kingdom.

And Jesus said,

I have told you before it is come to pass, that, when it is come to pass, you might believe ( John 14:29 ).

He said this back in the thirteenth chapter, the nineteenth verse; and this again is one of the purposes for prophecy in the Bible to make a believer out of you. Telling things in advance before they happen, so that when they happen, you will believe. Yes, He knew what He was talking about. And so Jesus is calling upon this prophecy as a pillar for faith. "I've told you before it comes to pass, so that when it does come to pass, you might believe. Remember that I told you and you'll believe that I am in control. I know what I'm talking about. It's all happening according to plan. Things are not out of hand."

Hereafter I'm not going to be able to talk much with you: for the prince of this world comes ( John 14:30 ),

And Jesus is soon going to go out into the garden to face the prince of this world. He's going to go out into the Garden of Gethsemane and fight against every force and power of hell. "The prince of this world comes,"

but he has nothing [Jesus said] in me ( John 14:30 ).

But there in the garden a tremendous battle was waged. And Jesus sweat, as it were, great drops of blood, falling to the ground, as there He was fighting this tremendous spiritual warfare as He was facing the cross.

But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let's go ( John 14:31 ).

And so, with His disciples He now arises and He makes His way with them towards the Garden of Gethsemane. And chapter 15 is a discourse on the way to the Garden to Gethsemane, probably as they were passing by some vineyards. And He is now teaching them of that glorious relationship that they are to have with Him, as the vine and the branches.

So next week, chapters 15 and 16. And now, may the Lord plant His Word in your heart tonight. And may the Spirit bring it to your remembrance. And may He enable you this week to love as God would have you to love, even as Christ loved us. And may our lives be open and yielded to that work of God's Spirit, and may we each one be very concerned that we keep His commandment to love one another. And may God give us opportunities to show that love to each, by serving one another in love as His children. God bless you and help you as you put into practice His Word this week. In Jesus' name. "

Dr. Constable's Expository Notes

3. Jesus’ comforting revelation in view of His departure 14:1-24

Peter’s question was only the first of several that the disciples proceeded to ask Jesus. This shows their bewilderment and discouragement. They should have been comforting Him in view of what lay ahead of Him (John 12:27; John 13:21), but instead Jesus graciously proceeded to comfort them by clarifying what lay ahead of them.

Dr. Constable's Expository Notes

The question about the way 14:5-7

Dr. Constable's Expository Notes

Jesus again gave an enigmatic answer. He had already said plainly that He would die and rise again at least three times (cf. Mark 8:31-32; Mark 9:30-32; Mark 10:32-34). Nevertheless the disciples’ preconceptions of Messiah’s ministry did not allow them to interpret His words literally.

The words "way," "truth," and "life" are all coordinate in Jesus’ answer; Jesus described Himself as the way, the truth, and the life. The "way" is slightly more dominant in view of Thomas’ question and its position in relation to the "truth" and the "life." Jesus is the way to God because He is the truth from God and the life from God. He is the truth because He embodies God’s supreme revelation (John 1:18; John 5:19; John 8:29), and He is the life because He contains and imparts divine life (John 1:4; John 5:26; John 11:25; cf. 1 John 5:20). Jesus was summarizing and connecting many of the revelations about Himself that He had previously given the Eleven.

"He not only shows people the way (i.e., by revealing it), but he is the way (i.e., he redeems us). In this connection ’the truth’ . . . will have saving significance. It will point to Jesus’ utter dependability, but also to the saving truth of the gospel. ’The life’ (see on John 1:4) will likewise take its content from the gospel. Jesus is both life and the source of life to believers." [Note: Morris, p. 569.]

Jesus was not saying that He was one way to God among many. He was not saying that He pointed the way to God either. He said that no one comes to God the Father but through faith in Himself. This means that religions that assign Jesus a role that is different from the one that the Bible gives Him do not bring people to God or eternal life. This was an exclusive claim to being the only way to heaven (cf. John 10:9; Acts 4:12; 1 Timothy 2:5). It is only because of Jesus Christ’s work on the cross that anyone can enter heaven. Since He has come it is only through faith in the promise of God that His cross work satisfied the Father that anyone experiences regeneration (John 1:12; John 3:16; 1 John 2:2; et al.). Since He has come, rejection of God’s revelation through Him results in eternal damnation (John 3:36).

This is the sixth of Jesus "I am" claims (cf. John 6:48; John 8:12; John 10:9; John 10:11; John 11:25; John 15:1).

"We should not overlook the faith involved both in the utterance and in the acceptance of those words, spoken as they were on the eve of the crucifixion. ’I am the Way,’ said one who would shortly hang impotent on a cross. ’I am the Truth,’ when the lies of evil people were about to enjoy a spectacular triumph. ’I am the Life,’ when within a matter of hours his corpse would be placed in a tomb." [Note: Ibid., p. 570.]

Barclay's Daily Study Bible

Chapter 14

THE PROMISE OF GLORY ( John 14:1-3 )

14:1-3 "Do not let your heart be distressed. Believe in God and believe in me. There are many abiding-places in my Father's house. If it were not so, would I have told you that I am going to prepare a place for you? And, if I go and prepare a place for you, I am coming again, and I will welcome you to myself, that where I am, there you too may be."

In a very short time life for the disciples was going to fall in. Their world was going to collapse in chaos around them. At such a time there was only one thing to do--stubbornly to hold on to trust in God. As the Psalmist had had it: "I believe that I shall see the goodness of the Lord in the land of the living" ( Psalms 27:13). "But my eyes are toward thee, O Lord God; in thee I seek refuge" ( Psalms 141:8). There comes a time when we have to believe where we cannot prove and to accept where we cannot understand. If, in the darkest hour, we believe that somehow there is a purpose in life and that that purpose is love, even the unbearable becomes bearable and even in the darkness there is a glimmer of light.

Jesus adds something to that. He says not only: "Believe in God." He says also: "Believe in me." If the Psalmist could believe in the ultimate goodness of God, how much can we. For Jesus is the proof that God is willing to give us everything he has to give. As Paul put it: "He who did not spare his own Son, but gave him up for us all, will he not also give us all things with him?" ( Romans 8:32). If we believe that in Jesus we see the picture of God, then, in face of that amazing love, it becomes, not easy, but at least possible, to accept even what we cannot understand, and in the storms of life to retain a faith that is serene.

Jesus went on to say: "There are many abiding places in my Father's house." By his Father's house he meant heaven. But what did he mean when he said there were many abiding places in heaven? The word used for abiding places is the word monai ( G3438) and there are three suggestions.

(i) The Jews held that in heaven there were different grades of blessedness which would be given to men according to their goodness and their fidelity on earth. In the Book of the Secrets of Enoch it is said: "In the world to come there are many mansions prepared for men; good for good; evil for evil." That picture likens heaven to a vast palace in which there are many rooms, with each assigned a room such as his life has merited.

(ii) In the Greek writer Pausanias the word monai ( G3438) means stages upon the way. If that is how to take it here, it means that there are many stages on the way to heaven and even in heaven there is progress and development and advance. At least some of the great early Christian thinkers had that belief. Origen was one. He said that when a man died, his soul went to some place called Paradise, which is still upon earth. There he received teaching and training and, when he was worthy and fit, his soul ascended into the air. It then passed through various monai ( G3438) , stages, which the Greeks called spheres and which the Christians called heavens, until finally it reached the heavenly kingdom. In so doing the soul followed Jesus who, as the writer to the Hebrews said, "passed through the heavens" ( Hebrews 4:14). Irenaeus speaks of a certain interpretation of the sentence which tells how the seed that is sown produces sometimes a hundredfold., sometimes sixtyfold and sometimes thirtyfold ( Matthew 13:8). There was a different yield and therefore a different reward. Some men will be counted worthy to pass all their eternity in the very presence of God; others will rise to Paradise; and others will become citizens of "the city." Clement of Alexandria believed that there were degrees of glory, rewards and stages in proportion to a man's achievement in holiness in this life.

There is something very attractive here. There is a sense in which the soul shrinks from what we might call a static heaven. There is something attractive in the idea of a development which goes on even in the heavenly places. Speaking in purely human and inadequate terms, we sometimes feel that we would bedazzled with too much splendour, if we were immediately ushered into the very presence of God. We feel that even in heaven we would need to be purified and helped until we could face the greater glory.

(iii) But it may well be that the meaning is very simple and very lovely. "There are many abiding-places in my Father's house" may simply mean that in heaven there is room for all. An earthly house becomes overcrowded; an earthly inn must sometimes turn away the weary traveller because its accommodation is exhausted. It is not so with our Father's house, for heaven is as wide as the heart of God and there is room for all. Jesus is saying to his friends: "Don't be afraid. Men may shut their doors upon you. But in heaven you will never be shut out."

THE PROMISE OF GLORY ( John 14:1-3 continued)

There are certain other great truths within this passage.

(i) It tells us of the honesty of Jesus. "If it were not so," asked Jesus, "would I have told you that I am going to prepare a place for you?" No one could ever claim that he had been inveigled into Christianity by specious promises or under false pretenses. Jesus told men bluntly that the Christian must bid farewell to comfort ( Luke 9:57-58). He told them of the persecution, the hatred, the penalties they would have to bear ( Matthew 10:16-22). He told them of the cross which they must carry ( Matthew 16:24), even although he told them also of the glory of the ending of the Christian way. He frankly and honestly told men what they might expect both of glory and of pain if they followed him. He was not a leader who tried to bribe men with promises of an easy way; he tried to challenge them into greatness.

(ii) It tells us of the function of Jesus. He said, "I am going to prepare a place for you." One of the great thoughts of the New Testament is that Jesus goes on in front for us to follow. He opens up a way so that we may follow in his steps. One of the great words which is used to describe Jesus is the word prodromos ( G4274) ( Hebrews 6:20). The King James Version and the Revised Standard translate it forerunner. There are two uses of this word which light up the picture within it. In the Roman army the prodromoi ( G4274) were the reconnaissance troops. They went ahead of the main body of the army to blaze the trail and to ensure that it was safe for the rest of the troops to follow. The harbour of Alexandria was very difficult to approach. When the great corn ships came into it a little pilot boat was sent out to guide them along the channel into safe waters. That pilot boat was called the prodromos ( G4274) . It went first to make it safe for others to follow. That is what Jesus did. He blazed the way to heaven and to God that we might follow in his steps.

(iii) It tells us of the ultimate triumph of Jesus. He said: "I am coming again." The Second Coming of Jesus is a doctrine which has to a large extent dropped out of Christian thinking and preaching. The curious thing about it is that Christians seem either entirely to disregard it or to think of nothing else. It is true that we cannot tell when it will happen or what will happen, but one thing is certain--history is going somewhere. Without a climax it would be necessarily incomplete. History must have a consummation, and that consummation will be the triumph of Jesus Christ; and he promises that in the day of his triumph he will welcome his friends.

(iv) Jesus said: "Where I am, there you will also be." Here is a great truth put in the simplest way; for the Christian, heaven is where Jesus is. We do not need to speculate on what heaven will be like. It is enough to know that we will be for ever with him. When we love someone with our whole heart, we are really alive only when we are with that person. It is so with Christ. In this world our contact with him is shadowy, for we can see only through a glass darkly, and spasmodic, for we are poor creatures and cannot live always on the heights. But the best definition is to say that heaven is that state where we will always be with Jesus.

THE WAY, THE TRUTH AND THE LIFE ( John 14:4-6 )

14:4-6 "And you know the way to where I go." Thomas said to him: "Lord, we do not know where you are going. How do we know the way?" Jesus said to him: "I am the Way, the Truth and the Life. No one comes to the Father except through me."

Again and again Jesus had told his disciples where he was going, but somehow they had never understood. "Yet a little while I am with you," he said, "and then I go to him that sent me" ( John 7:33). He had told them that he was going to the Father who had sent him, and with whom he was one, but they still did not understand what was going on. Even less did they understand the way by which Jesus was going, for that way was the Cross. At this moment the disciples were bewildered men. There was one among them who could never say that he understood what he did not understand, and that was Thomas. He was far too honest and far too much in earnest to be satisfied with any vague pious expressions. Thomas had to be sure. So he expressed his doubts and his failure to understand, and the wonderful thing is that it was the question of a doubting man which provoked one of the greatest things Jesus ever said. No one need be ashamed of his doubts; for it is amazingly and blessedly true that he who seeks will in the end find.

Jesus said to Thomas: "I am the Way, the Truth and the Life." That is a great saying to us, but it would be still greater to a Jew who heard it for the first time. In it Jesus took three of the great basic conceptions of Jewish religion, and made the tremendous claim that in him all three found their full realization.

The Jews talked much about the way in which men must walk and the ways of God. God said to Moses: "You shall not turn aside to the right hand or to the left. You shall walk in all the ways which the Lord your God has commanded you" ( Deuteronomy 5:32-33). Moses said to the people: "I know that after my death you will surely act corruptly, and turn aside from the way which I have commanded you" ( Deuteronomy 31:29). Isaiah had said: "Your ears shall hear a word behind you saying, This is the way, walk in it" ( Isaiah 30:21). In the brave new world there would be a highway called the Way of Holiness, and in it the wayfaring man, even though a simple soul, would not go lost ( Isaiah 35:8). It was the Psalmist's prayer: "Teach me thy way, O Lord" ( Psalms 27:11). The Jews knew much about the way of God in which a man must walk. And Jesus said: "I am the Way."

What did he mean? Suppose we are in a strange town and ask for directions. Suppose the person asked says: "Take the first to the right, and the second to the left. Cross the square, go past the church, take the third on the right and the road you want is the fourth on the left." The chances are that we will be lost before we get half-way. But suppose the person we ask says: "Come. I'll take you there." In that case the person to us is the way, and we cannot miss it. That is what Jesus does for us. He does not only give advice and directions. He takes us by the hand and leads us; he strengthens us and guides us personally every day. He does not tell us about the way; he is the Way.

Jesus said: "I am the Truth." The Psalmist said: "Teach me Thy way, O Lord, that I may walk in thy truth" ( Psalms 86:11). "For thy steadfast love is before my eyes," he said, "and I walk in faithfulness to thee" ( Psalms 26:3). "I have chosen the way of truth," he said ( Psalms 119:30). Many men have told us the truth, but no man ever embodied it. There is one all-important thing about moral truth. A man's character does not really affect his teaching of geometry or astronomy or Latin verbs. But if a man proposes to teach moral truth, his character makes all the difference in the world. An adulterer who teaches the necessity of purity, a grasping person who teaches the value of generosity, a domineering person who teaches the beauty of humility, an irascible creature who teaches the beauty of serenity, an embittered person who teaches the beauty of love, is bound to be ineffective. Moral truth cannot be conveyed solely in words; it must be conveyed in example. And that is precisely where the greatest human teacher must fall down. No teacher has ever embodied the truth he taught--except Jesus. Many a man could say: "I have taught you the truth." Only Jesus could say: "I am the Truth." The tremendous thing about Jesus is not simply that the statement of moral perfection finds its peak in him; it is that the fact of moral perfection finds its realization in him.

Jesus said: "I am the Life." The writer of the Proverbs said: "The commandment is a lamp, and the teaching a light; and the reproofs of discipline are the way of life" ( Proverbs 6:23). "He who heeds instructions is on the path to life" ( Proverbs 10:17). "Thou dost show me the path of life," said the Psalmist ( Psalms 16:11). In the last analysis what man is always seeking for is life. His search is not for knowledge for its own sake: but what will make life worth living. A novelist makes one of his characters who has fallen in love say: "I never knew what life was until I saw it in your eyes." Love had brought life. That is what Jesus does. Life with Jesus is life indeed.

And there is one way of putting all this. "No one," said Jesus, "comes to the Father except through me." He alone is the way to God. In him alone we see what God is like; and he alone can lead men into God's presence without fear and without shame.

THE VISION OF GOD ( John 14:7-11 )

14:7-11 "If you had known me, you would have known my Father too. From now on you are beginning to know him, and you have seen him." Philip said to him: "Lord, show us the Father, and that is enough for us." Jesus said to him: "Have I been with you for so long, and you did not know me, Philip? He who has seen me has seen the Father. How can you say: 'Show us the Father'? Do you not believe that I am in the Father and that the Father is in me? I am not the source of the words that I speak to you. It is the Father who dwells in me who is doing his own work. Believe me that I am in the Father and that the Father is in me. If you cannot believe it because I say it, believe it because of the very works I do."

It may well be that to the ancient world this was the most staggering thing Jesus ever said. To the Greeks God was characteristically The Invisible, the Jews would count it as an article of faith that no man had seen God at any time. To people who thought like that Jesus said: "If you had known me, you would have known my Father too." Then Philip asked what he must have believed to be the impossible. Maybe he was thinking back to that tremendous day when God revealed his glory to Moses ( Exodus 33:12-23). But even in that great day. God had said to Moses: "You shall see my back: but my face shall not be seen." In the time of Jesus men were oppressed and fascinated by what is called the transcendence of God and by thought of the difference and the distance between God and man. They would never have dared to think that they could see God. Then Jesus says with utter simplicity: "He who has seen me has seen the Father."

To see Jesus is to see what God is like. A recent writer said that Luke in his gospel "domesticated God." He meant that Luke shows us God in Jesus taking a share in the most intimate and homely things. When we see Jesus we can say: "This is God living our life." That being so, we can say the most precious things about God.

(i) God entered into an ordinary home and into an ordinary family. As Francis Thompson wrote so beautifully in Ex Ore Infantum:

Little Jesus, wast thou shy

Once, and just so small as I?

And what did it feel to be

Out of Heaven and just like me?

Anyone in the ancient world would have thought that if God did come into this world, he would come as a king into some royal palace with all the might and majesty which the world calls greatness. As George Macdonald wrote:

They all were looking for a king

To slay their foes and lift them high;

Thou cam'st, a little baby thing,

That made a woman cry.

As the child's verse says:

"There was a knight of Bethlehem

Whose wealth was tears and sorrows;

His men at arms were little lambs,

His trumpeters were sparrows."

In Jesus, God once and for all sanctified human birth, sanctified the humble home of ordinary folk and sanctified all childhood.

(ii) God was not ashamed to do a man's work. It was as a working man that he entered into the world; Jesus was the carpenter of Nazareth. We can never sufficiently realize the wonder of the fact that God understands our day's work. He knows the difficulty of making ends meet; he knows the difficulty of the ill-mannered customer and the client who will not pay his bills. He knew all the difficulty of living in an ordinary home and in a big family, and he knew every problem which besets us in the work of every day. According to the Old Testament work is a curse; according to the old story, the curse on man for the sin of Eden was: "In the sweat of your face you shall eat bread" ( Genesis 3:19). But according to the New Testament, common work is tinged with glory for it has been touched by the hand of God.

(iii) God knows what it is to be tempted. The life of Jesus shows us, not the serenity, but the struggle of God. Anyone might conceive of a God who lived in a serenity and peace which were beyond the tensions of this world; but Jesus shows us a God who goes through the struggle that we must undergo. God is not like a commander who leads from behind the lines; he too knows the firing-line of life.

(iv) In Jesus we see God loving. The moment love enters into life pain enters in. If we could be absolutely detached, if we could so arrange life that nothing and nobody mattered to us, then there would be no such thing as sorrow and pain and anxiety. But in Jesus we see God caring intensely, yearning over men, feeling poignantly for them and with them, loving them until he bore the wounds of love upon his heart.

(v) In Jesus we see God upon a Cross. There is nothing so incredible as this in all the world. It is easy to imagine a god who condemns men; it is still easier to imagine a God who, if men oppose him, wipes them out. No one would ever have dreamed of a God who chose the Cross to obtain our salvation.

"He who has seen me has seen the Father." Jesus is the revelation of God and that revelation leaves the mind of man staggered and amazed.

THE VISION OF GOD ( John 14:7-11 continued)

Jesus goes on to say something else. One thing no Jew would ever lose was the grip of sheer loneliness of God. The Jews were unswerving monotheists. The danger of the Christian faith is that we may set up Jesus as a kind of secondary God. But Jesus himself insists that the things he said and the things he did did not come from his own initiative or his own power or his own knowledge but from God. His words were God's voice speaking to men; His deeds were God's power flowing through him to men. He was the channel by which God came to men.

Let us take two simple and imperfect analogies, from the relationship between student and teacher. Dr Lewis Muirhead said of that great Christian and expositor, A. B. Bruce, that men "came to see in the man the glory of God." Every teacher has the responsibility of transmitting something of the glory of his subject to those who listen to him; and he who teaches about Jesus Christ can, if he is saint enough, transmit the vision and the presence of God to his students. That is what A. B. Bruce did, and in an infinitely greater way that is what Jesus did. He transmitted the glory and the love of God to men.

Here is the other analogy. A great teacher stamps his students with something of himself. W. M. Macgregor was a student of A. B. Bruce. A. J. Gossip tells in his memoir of W. M. Macgregor that, "when it was rumoured that Macgregor thought of deserting the pulpit for a chair, men, in astonishment, asked, Why? He replied, with modesty, that he had learned some things from Bruce that he would fain pass on." Principal John Cairns wrote to his teacher Sir William Hamilton: "I do not know what life, or lives, may lie before me. But I know this, that, to the end of the last of them, I shall bear your mark upon me." Sometimes if a divinity student has been trained by a great preacher whom he loves, we will see in the student something of the teacher and hear something of his voice. Jesus did something like that only immeasurably more so. He brought God's accent, God's message, God's mind, God's heart to men.

We must every now and then remember, that all is of God. it was not a self-chosen expedition to the world which Jesus made. He did not do it to soften a hard heart in God. He came because God sent him, because God so loved the world. At the back of Jesus, and in him, there is God.

Jesus went on to make a claim and to offer a test, based on two things; his words and his works.

(i) He claimed to be tested by what he said. It is as if Jesus said: "When you listen to me, can you not realize at once that what I am saying is God's own truth?" The words of any genius are always self-evidencing. When we read great poetry we cannot for the most part say why it is great and grips our heart. We may analyse the vowel sounds and so on, but in the end there is something which defies analysis, but nevertheless easily and immediately recognizable. It is so with the words of Jesus. When we hear them we cannot help saying; "If only the world would live on these principles, how different it would be! If only I would live on these principles, how different I would be!"

(ii) He claimed to be tested by his deeds. He said to Philip: "If you cannot believe in me because of what I say, surely you will allow what I can do to convince you." That was the same answer as Jesus sent back to John when he sent his messengers to ask whether Jesus was the Messiah, or if they must look for another. "Go back," he said, "and tell John what is happening--and that will convince him" ( Matthew 11:1-6). Jesus' proof is that no one else ever succeeded in making bad men good.

Jesus said in effect to Philip: "Listen to me! Look at me! And believe!" Still the way to Christian belief is not to argue about Jesus but to listen to him and to look at him. If we do that, the sheer personal impact will compel us to believe.

THE TREMENDOUS PROMISES ( John 14:12-14 )

14:12-14 "This is the truth I tell you--he that believes on me will do the works that I do, and he will do greater works than these, because I go to my Father. And I will do whatever you shall ask in my name, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it."

There could scarcely be any greater promises than the two contained in this passage. But they are of such a nature that we must try to understand what they mean. Unless we do, the experience of life is bound to disappoint us.

(i) First of all Jesus said that one day his disciples would do what he did, and even greater works. What did he mean?

(a) It is quite certain that in the early days the early Church possessed the power of working cures. Paul enumerates among the gifts which different people had that of healing ( 1 Corinthians 12:9; 1 Corinthians 12:28; 1 Corinthians 12:30). James urged that when any Christian was sick, the elders should pray over him and anoint him with oil ( James 5:14). But it is clear that that is by no means all that Jesus meant; for though it could be said that the early Church did the things which Jesus did, it certainly could not be said that it did greater things than he did.

(b) As time has gone on man has more and more learned to conquer disease. The physician and the surgeon nowadays have powers which to the ancient world would have seemed miraculous and even godlike. The surgeon with his new techniques, the physician with his new treatments and his miracle drugs, can now effect the most amazing cures. There is a long way to go yet, but one by one the citadels of pain and disease have been stormed. The salient thing about all this is that it was the power and the influence of Jesus Christ which brought it about. Why should men strive to save the weak and the sick and the dying, those whose bodies are broken and whose minds are darkened? Why is it that men of skill and science have felt moved, and even compelled, to spend their time and their strength, to ruin their health and sometimes to sacrifice their lives, to find cures for disease and relief from pain? The answer is that, whether they knew it or not, Jesus was saying to them through his Spirit: "These people must be helped and healed. You must do it. It is your responsibility and your privilege to do all you can for them." It is the. Spirit of Jesus who has been behind the conquest of disease; and, as a result, men can do things nowadays which in the time of Jesus no one would ever have imagined possible.

(c) But we are still not at the meaning of this. Think of what Jesus in the days of his flesh had actually done. He had never preached outside Palestine. Within his lifetime Europe had never heard the gospel. He had never personally met moral degradation of a city like Rome. Even his opponents in Palestine were religious men; the Pharisees and the scribes had given their lives to religion as they saw it and there was never any doubt that they revered and practised purity of life. It was not in his lifetime that Christianity went out to a world where the marriage bond was set at nought, where adultery was not even a conventional sin, and where vice flourished like a tropical forest.

It was into that world the early Christians went; and it was that world which they won for Christ. When it came to a matter of numbers and extent and changing power, the triumphs of the message of the Cross were even greater than the triumphs of Jesus in the days of his flesh. It is of moral re-creation and spiritual victory that Jesus is speaking. He says that this will happen because he is going to his Father. What does he mean by that? He means this. In the days of his flesh he was limited to Palestine; when he had died and risen again, he was liberated from these limitations and his Spirit could work mightily anywhere.

(ii) In his second promise Jesus says that any prayer offered in his name will be granted. It is here of all places that we must understand. Note carefully what Jesus said--not that all our prayers would be granted, but that our prayers made in his name would be granted. The test of any prayer is: Can I make it in the name of Jesus? No man, for instance, could pray for personal revenge, for personal ambition, for some unworthy and unchristian object in the name of Jesus. When we pray, we must always ask: Can we honestly make this prayer in the name of Jesus? The prayer which can stand the test of that consideration, and which, in the end says, Thy will be done, is always answered. But the prayer based on self cannot expect to be granted.

THE PROMISED HELPER ( John 14:15-17 )

14:15-17 "If you love me, keep my commandments; and I will ask the Father and he will give you another helper to be with you for ever, I mean the Spirit of Truth. The world cannot receive him, because it does not see him or know him. But you know him because he remains among you and will be within you."

To John there is only one test of love and that is obedience. It was by his obedience that Jesus showed his love of God; and it is by our obedience that we must show our love of Jesus. C. K. Barrett says: "John never allowed love to devolve into a sentiment or emotion. Its expression is always moral and is revealed in obedience." We know all too well how there are those who protest their love in words but who, at the same time, bring pain and heartbreak to those whom they claim to love. There are children and young people who say that they love their parents, and who yet cause them grief and anxiety. There are husbands who say they love their wives and wives who say they love their husbands, and who yet, by their inconsiderateness and their irritability and their thoughtless unkindness bring pain the one to the other. To Jesus real love is not an easy thing. It is shown only in true obedience.

But Jesus does not leave us to struggle with the Christian life alone. He would send us another Helper. The Greek word is the word parakletos ( G3875) which is really untranslatable. The King James Version renders it Comforter, which, although hallowed by time and usage, is not a good translation. Moffatt translates it Helper. It is only when we examine this word parakletos ( G3875) in detail that we catch something of the riches of the doctrine of the Holy Spirit. It really means someone who is called in; but it is the reason why the person is called in which gives the word its distinctive associations. The Greeks used the word in a wide variety of ways. A parakletos ( G3875) might be a person called in to give witness in a law court in someone's favour; he might be an advocate called in to plead the cause of someone under a charge which would issue in serious penalty; he might be an expert called in to give advice in some difficult situation; he might be a person called in when, for example, a company of soldiers were depressed and dispirited to put new courage into their minds and hearts. Always a parakletos ( G3875) is someone called in to help in time of trouble or need. Comforter was once a perfectly good translation. It actually goes back to Wicliffe, the first person to use it. But in his day it meant much more than it means now. The word comes from the Latin fortis which means brave; and a comforter was someone who enabled some dispirited creature to be brave. Nowadays comfort has to do almost solely with sorrow; and a comforter is someone who sympathizes with us when we are sad. Beyond a doubt the Holy Spirit does that, but to limit his work to that function is sadly to belittle him. We often talk of being able to cope with things. That is precisely the work of the Holy Spirit. He takes away our inadequacies and enables us to cope with life. The Holy Spirit substitutes victorious for defeated living.

So what Jesus is saying is: "I am setting you a hard task, and I am sending you out on a very difficult engagement. But I am going to send you someone, the parakletos ( G3875) , who will guide you as to what to do and enable you to do it."

Jesus went on to say that the world cannot recognize the Spirit. By the world is meant that section of men who live as if there was no God. The point of Jesus' saying is: we can see only what we are fitted to see. An astronomer will see far more in the sky than an ordinary man. A botanist will see far more in a hedgerow than someone who knows no botany. Someone who knows about art will see far more in a picture than someone who is quite ignorant of art. Someone who understands a little about music will get far more out of a symphony than someone who understands nothing. Always what we see and experience depends on what we bring to the sight and the experience. A person who has eliminated God never listens for him; and we cannot receive the Holy Spirit unless we wait in expectation and in prayer for him to come to us.

The Holy Spirit gate-crashes no man's heart; He waits to be received. So when we think of the wonderful things which the Holy Spirit can do, surely we will set apart some time amidst the bustle and the rush of life to wait in silence for his coming.

THE WAY TO FELLOWSHIP AND TO REVELATION ( John 14:18-24 )

14:18-24 "I will not leave you forlorn. I am coming to you. In a little while the world will no longer see me; but you will see me because I will be alive and you too will be alive. In that day you will know that I am in the Father, and that you are in me, even as I am in you. It is he who grasps my commandments and keeps them who loves me. He who loves me will be loved by my Father, and I will love him and reveal myself to him." Judas, not Iscariot, said to him: "Why has it happened that you are going to reveal yourself to us, and not to the world?" Jesus answered: "If any man loves me, he will keep my word; and the Father will love him, and we will come to him, and we will make our abode with him. He who does not love me does not keep my words. And the word which you hear is not mine, but it belongs to the Father who sent me."

By this time a sense of foreboding must have enveloped the disciples. Even they must now have seen that there was tragedy ahead. But Jesus says: "I will not leave you forlorn." The word he uses is orphanos ( G3737) . It means without a father, but it was also used of disciples and students bereft of the presence and the teaching of a beloved master. Plato says that, when Socrates died, his disciples "thought that they would have to spend the rest of their lives forlorn as children bereft of a father, and they did not know what to do about it." But Jesus told his disciples that would not be the case with them. "I am coming back," he said.

He is talking of his Resurrection and his risen presence. They will see him because he will be alive; and because they will be alive. What he means is that they will be spiritually alive. At the moment they are bewildered and numbed with the sense of impending tragedy; but the day will come when their eyes will be opened, their minds will understand and their hearts will be kindled--and then they will really see him. That in fact is precisely what happened when Jesus rose from the dead. His rising changed despair to hope and it was then they realized beyond a doubt that he was the Son of God.

In this passage John is playing on certain ideas which are never far from his mind.

(i) First and foremost there is love. For John love is the basis of everything. God loves Jesus; Jesus loves God; God loves men; Jesus loves men; men love God through Jesus; men love each other; heaven and earth, man and God, man and man are all bound together by the bond of love.

(ii) Once again John stresses the necessity of obedience, the only proof of love. It was to those who loved him that Jesus appeared when he rose from the dead, not to the scribes and the Pharisees and the hostile Jews.

(iii) This obedient, trusting love leads to two things. First, it leads to ultimate safety. On the day of Christ's triumph those who have been his obedient lovers will be safe in a crashing world. Second, it leads to a fuller and fuller revelation. The revelation of God is a costly thing. There is always a moral basis for it; it is to the man who keeps his commandments that Christ reveals himself No evil man can ever receive the revelation of God. He can be used by God, but he can have no fellowship with him. It is only to the man who is looking for him that God reveals himself, and it is only to the man who, in spite of failure, is reaching up that God reaches down. Fellowship with God and the revelation of God are dependent on love; and love is dependent on obedience. The more we obey God, the more we understand him; and the man who walks in his way inevitably walks with him.

THE BEQUESTS OF CHRIST ( John 14:25-31 )

14:25-31 "I have spoken these things to you while to you while I am still with you. The Helper, the Holy Spirit, whom the Father will send in my name, will teach you all things, and will remind you of all that I have said. I am leaving you peace: I am giving you my peace. I do not give it to you as the world gives peace. Let not your heart be distressed or fear-stricken. You have heard that I said to you: 'I am going away and I am coming to you.' If you loved me, you would be glad that I am going to my Father, because the Father is greater than I. And now I have told you about it before it happens, so that whenever it does happen, you will believe. I shall not say much more to you, because the prince of this world is coming. He has no hold over me. His coming will only make the world know that I love the Father, and that I do as the Father has commanded me. Rise, let us be going."

This a passage close-packed with truth. In it Jesus speaks of five things.

(i) He speaks of his ally, the Holy Spirit, and says two basic things about him.

(a) The Holy Spirit will teach us all things. To the end of the day the Christian must be a learner, for to the end of the day the Holy Spirit will be leading him deeper and deeper into the truth of God. There is never any excuse in the Christian faith for the shut mind. The Christian who feels that he has nothing more to learn is the Christian who has not even begun to understand what the doctrine of the Holy Spirit means.

(b) The Holy Spirit will remind us of what Jesus has said. This means two things. 1. In matters of belief, the Holy Spirit is constantly bringing back to us the things Jesus said. We have an obligation to think, but all our conclusions must be tested against the words of Jesus. It is not so much the truth that we have to discover; he told us the truth. What we have to discover is the meaning of that truth. The Holy Spirit saves us from arrogance and error of thought. 2. The Holy Spirit will keep us right in matters of conduct. Nearly all of us have this sort of experience in life. We are tempted to do something wrong and are on the very brink of doing it, when back into our mind comes a saying of Jesus, the verse of a psalm, the picture of Jesus, words of someone we love and admire, teaching we received when very young. In the moment of danger these things flash unbidden into our minds. That is the work of the Holy Spirit.

(ii) He speaks of his gift, and his gift is peace. In the Bible the word for peace, shalowm ( H7965) , never means simply the absence of trouble. It means everything which makes for our highest good. The peace which the world offers us is the peace of escape, the peace which comes from the avoidance of trouble and from refusing to face things. The peace which Jesus offers us is the peace of conquest. No experience of life can ever take it from us and no sorrow, no danger, no suffering can ever make it less. It is independent of outward circumstances.

(iii) He speaks of his destination. He is going back to his Father; and he says that if his disciples really loved him, they would be glad that it was so. He was being released from the limitations of this world; he was being restored to his glory. If we really grasped the truth of the Christian faith, we would always be glad when those whom we love go to be with God. That is not to say that we would not feel the sting of sorrow and the sharpness of loss; but even in our sorrow and our loneliness, we would be glad that after the troubles and the trials of earth those whom we loved have gone to something better. We would never grudge them their rest but would remember that they had entered, not into death, but into blessedness.

(iv) He speaks of his struggle. The Cross was the final battle of Jesus with the powers of evil. But he was not afraid of it, for he knew that evil had no ultimate power over him. He went to his death in the certainty, not of defeat, but of conquest.

(v) He speaks of his vindication. At the moment men saw in the Cross only his humiliation and his shame; but the time would come when they would see in it his obedience to God and his love to men. The very things which were the keynotes of Jesus' life found their highest expression in the Cross.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

John 14:6

I ... "I" emphatic in the Greek

way ... was prophesied in Isaiah 35:8-10; Hebrews 10:20 "a new and living way"

truth ... John 8:32; Jesus is the source of Truth, John 1:17

life ... source of life, John 1:4; John 11:25; physical, spiritual, resurrected.

Gill's Exposition of the Whole Bible

Jesus saith unto him, I am the way,.... Our Lord takes the opportunity of this discourse about the place he was going to, and the way unto it, more fully to instruct his disciples concerning himself, saying, "I am the way"; Christ is not merely the way, as he goes before his people as an example; or merely as a prophet, pointing out unto them by his doctrine the way of salvation; but he is the way of salvation itself by his obedience and sacrifice; nor is there any other; he is the way of his Father's appointing, and which is entirely agreeable to the perfections of God, and suitable to the case and condition of sinners; he is the way to all the blessings of the covenant of grace; and he is the right way into a Gospel church state here; no one comes rightly into a church of Christ but by faith in him; and he is the way to heaven: he is entered into it himself by his own blood, and has opened the way to it through himself for his people: he adds,

the truth he is not only true, but truth itself: this may regard his person and character; he is the true God, and eternal life; truly and really man; as a prophet he taught the way of God in truth; as a priest, he is a faithful, as well as a merciful one, true and faithful to him that appointed him; and as a King, just and true are all his ways and administrations: he is the sum and substance of all the truths of the Gospel; they are all full of him, and centre in him; and he is the truth of all the types and shadows, promises and prophecies of the Old Testament; they have all their accomplishment in him; and he is the true way, in opposition to all false ones of man's devising. And this phrase seems to be opposed to a notion of the Jews, that the law was the true way of life, and who confined truth to the law. They have a saying r, that משה ותורתו אמת, "Moses and his law are the truth"; this they make Korah and his company say in hell. That the law of Moses was truth, is certain; but it is too strong an expression to say of Moses himself, that he was truth; but well agrees with Christ, by whom grace and truth came in opposition to Moses, by whom came the law: but when they say s, אין אמת אלא תורה, "there is no truth but the law", they do not speak truth. More truly do they speak, when, in answer to that question, מה אמת, "what is truth?" it is said, that he is the living God, and King of the world t, characters that well agree with Christ.

And the life: Christ is the author and giver of life, natural, spiritual, and eternal; or he is the way of life, or "the living way"; in opposition to the law, which was so far from being the way of life, that it was the ministration of condemnation and death: he always, and ever will be the way; all in this way live, none ever die; and it is a way that leads to eternal life: and to conclude all the epithets in one sentence, Christ is the true way to eternal life It is added by way of explanation of him, as the way,

no man cometh unto the Father but by me; Christ is the only way of access unto the Father; there is no coming to God as an absolute God, not upon the foot of the covenant of works, nor without a Mediator; and the only Mediator between God and man is Christ: he introduces and presents the persons and services of his people to his Father, and gives them acceptance with him.

r T. Bab. Bava Bathra. fol. 74. 1. Bemidbar Rabba, fol. 223. 2. s Hieros. Roshhashanah, fol. 59. 1. Praefat. Echa Rabbati, fol. 36. 2. t Ib. Sanhedrin, fol. 18. 1.

Light of Israel Bible Commentary

THE DISCIPLES HAVE QUESTIONS

Thomas said to him, "Lord, we don't know where you are going, so how can we know the way?" John 14:5

Jesus had regularly urged his disciples to think in the spiritual realm but they had habitually lingered in the natural realm. Thomas suffered from literalism. He did not know where Jesus was going so how could he know the directions? Thomas was utterly honest, uninhibited and pessimistic.<footnote>Barker & Kohlenberger, Zondervan NIV Bible Commentary , Vol. 2, p. 345.</footnote> The disciples could still not comprehend that Jesus was going in the direction of the cross in order to return to the Father.<footnote>Burge, John's Gospel, The Bible Knowledge Background Commentary, p. 126.</footnote>

"Jesus answered, 'I am the way and the truth and the life. No one comes to the Father except through me'" (14:6). This verse makes our pluralistic world shudder to its core. The prevalent religious idea today is that there is value in all religions, providing that the devotee is sincere in his or her beliefs. This is really a crazy idea. It would mean that a headhunter from the darkest jungle would only have to be sincere to please God. He certainly would not please many others! History is littered with millions of people who were sincerely wrong in their beliefs.

Pluralism supposedly accepts truth claims from all other religions. However, it does not accept truth claims from Christianity. "It has been said that pluralism accepts no absolute truth claims other than its contention that there are no absolute truth claims."<footnote>Kostenberger, Encountering John, p. 153.</footnote> Here is the problem with Christianity. The Judeo/Christian tradition is exclusivist in its nature. Both Judaism and Christianity make an absolute truth claim. Somewhere around 2000 BC the Lord revealed himself as the Almighty God to our Father Abraham (Genesis 17:1). Several hundred years later the Lord further revealed himself to Moses. He said, "You shall have no other gods before me" (Exod. 20:3). Later the Lord said to Israel, "Acknowledge and take to heart this day that the LORD is God in heaven above and on the earth below. There is no other" (Deuteronomy 4:39).

When Jesus, who was God in the flesh, came to earth, he likewise made an exclusive claim: "I am the way and the truth and the life. No one comes to the Father except through me." If he is the only God, then it makes sense that he is the only way. All other ways are based upon falsehood. Thus, we can never accept Jesus as just a good man or even as a prophet. Jesus, in order to make this claim, would have had to be a madman, a lying devil, or else the one and only Son of God. When Jesus was here on earth even the demons of hell admitted that he was God's Son (Matthew 8:29). Today, it is the privilege and joy of all Christians to proclaim him as the true Son of God and as the true Way to life eternal.

The Lord's statement here is perhaps the most profound, the most awesome, and the most exclusivist statement ever made on earth. The great Christian writer, Thomas à Kempis, said, "Without the way there is no going; without the truth there is no knowing; without the life there is no living."<footnote>Quoted in Bruce, The Gospel of John, p. 299.</footnote> Indeed, Jesus is the true and living way (Hebrews 10:20). He is the only authorized mediator between God the Father and humankind.<footnote>Barker & Kohlenberger, Zondervan NIV Bible Commentary , Vol. 2, p. 345.</footnote> The Apostle Paul says, "For there is one God and one mediator between God and mankind, the man Christ Jesus…" (1 Timothy 2:5). That does not leave much room for all other religions. It is not surprising that one of the earliest names for Christianity was "The Way" (Acts 9:2; 19:9, 23; 22:4; 24:14, 22).

"If you really know me, you will know my Father as well. From now on, you do know him and have seen him." (14:7). The whole Bible is about our knowing God. This knowing is not a casual thing. It is not just a cognitive thing but a most intimate and personal relationship with God (cf. Genesis 4:1; Jeremiah 1:5).<footnote>Utley, The Beloved Disciple's Memoirs and Letters, v. 14:7.</footnote> All through John's gospel we have seen clearly displayed the triune nature of God.<footnote>Kostenberger, Encountering John, p. 153.</footnote> In Hebrews 1:3 we read, "The Son is the radiance of God's glory and the exact representation of his being…" To know the Son is to know the Father. In fact, it is not possible to know the Father except through the Son (Matthew 11:27; Luke 10:22). Barclay says, "Jesus is the revelation of God and that revelation leaves the mind of man staggered and amazed."<footnote>Barclay, William Barclay's Daily Study Bible, Commentary on John, vs. 14:7-11.</footnote>

"Philip said, 'Lord, show us the Father and that will be enough for us'" (14:8). All of us would secretly like to have a god that we could see and manipulate. That desire, of course, was the basis for all idolatry. No doubt Philip wanted a vision of God or theophany like that of Abraham (Genesis 15:17), Moses (Exodus 3:2; 33:23) or the elders and people of Israel (Exodus 24:9-10; 24:17).<footnote>Pett, Peter Pett's Commentary on the Bible, v. 14:8.</footnote> Philip wanted to see God but he had no idea that he had already seen God in Jesus.

"Jesus answered: 'Don't you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, Show us the Father'?" (14:9). Morris says, "…now comes the explanation, staggering in its simplicity and its profundity. To see Jesus is to see the Father…"<footnote>Morris, The Gospel According to John, p. 572.</footnote> This is something that the mind of humanity has not been able to accept, that Jesus came to earth as the Almighty God, clothed in human flesh. To most humans such a thing is still unthinkable.<footnote>Coffman, Coffman Commentaries on the Old and New Testament, Commentary on John, v. 14:9.</footnote>

"Don't you believe that I am in the Father, and that the Father is in me? The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work" (14:10). The ontological expressions, "in the Father" or "in the Son" are some of the most frequent statements in John's gospel.<footnote>Kostenberger, Encountering John, p. 154.</footnote> Such expressions clearly show the unity of Father and Son. Jesus only said what he heard the Father saying and he only did what he saw the Father doing. He thus lived a life of perfect obedience. John's expressions here are very similar to Paul's later expressions of "in Christ" and "Christ in you." (cf. 2 Corinthians 1:21; Colossians 1:27).

"Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the works themselves" (14:11). As we have said, Jesus did what he saw the Father doing. His works bore witness to the Father. While miracles are not the best basis of faith, they are far better than having no faith at all.<footnote>Morris, The Gospel According to John, p. 573.</footnote>

Henry's Complete Commentary on the Bible

      4 And whither I go ye know, and the way ye know.   5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?   6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.   7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.   8 Philip saith unto him, Lord, show us the Father, and it sufficeth us.   9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father?   10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.   11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.

      Christ, having set the happiness of heaven before them as the end, here shows them himself as the way to it, and tells them that they were better acquainted both with the end they were to aim at and with the way they were to walk in than they thought they were: You know, that is, 1. "You may know; it is none of the secret things which belong not to you, but one of the things revealed; you need not ascend into heaven, nor go down into the deep, for the word is nigh you (Romans 10:6-8), level to you." 2. "You do know; you know that which is the home and which is the way, though perhaps not as the home and as the way. You have been told it, and cannot but know, if you would recollect and consider it." Note, Jesus Christ is willing to make the best of his people's knowledge, though they are weak and defective in it. He knows the good that is in them better than they do themselves, and is certain that they have that knowledge, and faith, and love, of which they themselves are not sensible, or not certain.

      This word of Christ gave occasion to two of his disciples to address themselves to him, and he answers them both.

      I. Thomas enquired concerning the way (John 14:5; John 14:5), without any apology for contradicting his Master.

      1. He said, "Lord, we know not whither thou goest, to what place or what state, and how can we know the way in which we must follow thee? We can neither guess at it, nor enquire it out, but must still be at a loss." Christ's testimony concerning their knowledge made them more sensible of their ignorance, and more inquisitive after further light. Thomas here shows more modesty than Peter, who thought he could follow Christ now. Peter was the more solicitous to know whither Christ went. Thomas here, though he complains that he did not know this, yet seems more solicitous to know the way. Now, (1.) His confession of his ignorance was commendable enough. If good men be in the dark, and know but in part, yet they are willing to own their defects. But, (2.) The cause of his ignorance was culpable. They knew not whither Christ went, because they dreamed of a temporal kingdom in external pomp and power, and doted upon this, notwithstanding what he had said again and again to the contrary. Hence it was that, when Christ spoke of going away and their following him, their fancy ran upon his going to some remarkable city or other, Bethlehem, or Nazareth, or Capernaum, or some of the cities of the Gentiles, as David to Hebron, there to be anointed king, and to restore the kingdom to Israel; and which way this place lay, where these castles in the air were to be built, east, west, north, or south, they could not tell, and therefore knew not the way. Thus still we think ourselves more in the dark than we need be concerning the future state of the church, because we expect its worldly prosperity, whereas it is spiritual advancement that the promise points at. Had Thomas understood, as he might have done, that Christ was going to the invisible world, the world of spirits, to which spiritual things only have a reference, he would not have said, Lord, we do not know the way.

      II. Now to this complaint of their ignorance, which included a desire to be taught, Christ gives a full answer, John 14:6; John 14:7. Thomas had enquired both whither he went and what was the way, and Christ answers both these enquiries and makes good what he had said, that they would have needed no answer if they had understood themselves aright; for they knew him, and he was the way; they knew the Father, and he was the end; and therefore, whither I go you know, and the way you know. Believe in God as the end, and in me as the way (John 14:1; John 14:1), and you do all you should do.

      (1.) He speaks of himself as the way, John 14:6; John 14:6. Dost thou not know the way? I am the way, and I only, for no man comes to the Father but by me. Great things Christ here saith of himself, showing us,

      [1.] The nature of his mediation: He is the way, the truth, and the life.

      First, Let us consider these first distinctly. 1. Christ is the way, the highway spoken of, Isaiah 35:8. Christ was his own way, for by his own blood he entered into the holy place (Hebrews 9:12), and he is our way, for we enter by him. By his doctrine and example he teaches us our duty, by his merit and intercession he procures our happiness, and so he is the way. In him God and man meet, and are brought together. We could not get to the tree of life in the way of innocency; but Christ is another way to it. By Christ, as the way an intercourse is settled and kept up between heaven and earth; the angels of God ascend and descend; our prayers go to God, and his blessings come to us by him; this is the way that leads to rest, the good old way. The disciples followed him, and Christ tells them that they followed the road, and, while they continued following him, they would never be out of their way. 2. He is the truth. (1.) As truth is opposed to figure and shadow. Christ is the substance of all the Old-Testament types, which are therefore said to be figures of the true,Hebrews 9:24. Christ is the true manna (John 6:32; John 6:32), the true tabernacle,Hebrews 8:2. (2.) As truth is opposed to falsehood and error; the doctrine of Christ is true doctrine. When we enquire for truth, we need learn no more than the truth as it is in Jesus. (3.) As truth is opposed to fallacy and deceit; he is true to all that trust in him, as true as truth itself, 2 Corinthians 1:20. 3. He is the life; for we are alive unto God only in and through Jesus Christ,Romans 6:11. Christ formed in us is that to our souls which our souls are to our bodies. Christ is the resurrection and the life.

      Secondly, Let us consider these jointly, and with reference to each other. Christ is the way, the truth, and the life; that is, 1. He is the beginning, the middle, and the end. In him we must set out, go on, and finish. As the truth, he is the guide of our way; as the life, he is the end of it. 2. He is the true and living way (Hebrews 10:20); there are truth and life in the way, as well as at the end of it. 3. He is the true way to life, the only true way; other ways may seem right, but the end of them is the way of death.

      [2.] The necessity of his mediation: No man cometh to the Father but by me. Fallen man must come to God as a Judge, but cannot come to him as a Father, otherwise than by Christ as Mediator. We cannot perform the duty of coming to God, by repentance and the acts of worship, without the Spirit and grace of Christ, nor obtain the happiness of coming to God as our Father without his merit and righteousness; he is the high priest of our profession, our advocate.

      (2.) He speaks of his Father as the end (John 14:7; John 14:7): "If you had known me aright, you would have known my Father also; and henceforth, by the glory you have seen in me and the doctrine you have heard from me, you know him and have seen him." Here is, [1.] A tacit rebuke to them for their dulness and carelessness in not acquainting themselves with Jesus Christ, though they had been his constant followers and associates: If you had known me--. They knew him, and yet did not know him so well as they might and should have known him. They knew him to be the Christ, but did not follow on to know God in him. Christ had said to the Jews (John 8:19; John 8:19): If you had known me, you would have known my Father also; and here the same to his disciples; for it is hard to say which is more strange, the wilful ignorance of those that are enemies to the light, or the defects and mistakes of the children of light, that have had such opportunities of knowledge. If they had known Christ aright, they would have known that his kingdom is spiritual, and not of this world; that he came down from heaven, and therefore must return to heaven; and then they would have known his Father also, would have known whither he designed to go, when he said, I go to the Father, to a glory in the other world, not in this. If we knew Christianity better, we should better know natural religion. [2.] A favourable intimation that he was well satisfied concerning their sincerity, notwithstanding the weakness of their understanding: "And henceforth, from my giving you this hint, which will serve as a key to all the instructions I have given you hitherto, let me tell you, you know him, and have seen him, inasmuch as you know me, and have seen me;" for in the face of Christ we see the glory of God, as we see a father in his son that resembles him. Christ tells his disciples that they were not so ignorant as they seemed to be; for, though little children, yet they had known the Father, 1 John 2:13. Note, Many of the disciples of Christ have more knowledge and more grace than they think they have, and Christ takes notice of, and is well pleased with, that good in them which they themselves are not aware of; for those that know God do not all at once know that they know him, 1 John 2:3.

      II. Philip enquired concerning the Father (John 14:8; John 14:8), and Christ answered him, John 14:9-11; John 14:9-11, where observe,

      1. Philip's request for some extraordinary discovery of the Father. He was not so forward to speak as some others of them were, and yet, from an earnest desire of further light, he cries out, Show us the Father. Philip listened to what Christ said to Thomas, and fastened upon the last words, You have seen him. "Nay," says Philip, "that is what we want, that is what we would have: Show us the Father and it sufficeth us." (1.) This supposes an earnest desire of acquaintance with God as a Father. The petition is, "Show us the Father; give us to know him in that relation to us;" and this he begs, not for himself only, but for the rest of the disciples. The plea is, It sufficeth us. He not only professes it himself, but will pass his word for his fellow-disciples. Grant us but one sight of the Father, and we have enough. Jansenius saith, "Though Philip did not mean it, yet the Holy Ghost, by his mouth, designed here to teach us that the satisfaction and happiness of a soul consist in the vision and fruition of God," Psalms 16:11; Psalms 17:15. In the knowledge of God the understanding rests, and is at the summit of its ambition; in the knowledge of God as our Father the soul is satisfied; a sight of the Father is a heaven upon earth, fills us with joy unspeakable. (2.) As Philip speaks it here, it intimates that he was not satisfied with such a discovery of the Father as Christ thought fit to give them, but he would prescribe to him, and press upon him, something further and no less than some visible appearance of the glory of God, like that to Moses (Exodus 33:22), and to the elders of Israel,Exodus 24:9-11. "Let us see the Father with our bodily eyes, as we see thee, and it sufficeth us; we will trouble thee with no more questions, Whither goest thou?" And so it manifests not only the weakness of his faith, but his ignorance of the gospel way of manifesting the Father, which is spiritual, and not sensible. Such a sight of God, he thinks, would suffice them, and yet those who did thus see him were not sufficed, but soon corrupted themselves, and made a graven image. Christ's institutions have provided better for the confirmation of our faith than our own inventions would.

      2. Christ's reply, referring him to the discoveries already made of the Father, John 14:9-11; John 14:9-11.

      (1.) He refers him to what he had seen, John 14:9; John 14:9. He upbraids him with his ignorance and inadvertency: "Have I been so long time with you, now above three years intimately conversant with you, and yet hast thou not known me, Philip? Now, he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Wilt thou ask for that which thou hast already?" Now here,

      [1.] He reproves him for two things: First, For not improving his acquaintance with Christ, as he might have done, to a clear and distinct knowledge of him: "Hast thou not known me, Philip, whom thou hast followed so long, and conversed with so much?" Philip, the first day he came to him, declared that he knew him to be the Messiah (John 1:45; John 1:45), and yet to this day did not know the Father in him. Many that have good knowledge in the scripture and divine things fall short of the attainments justly expected from them, for want of compounding the ideas they have, and going on to perfection. Many know Christ, who yet do not know what they might know of him, nor see what they should see in him. That which aggravated Philip's dulness was that he had so long an opportunity of improvement: I have been so long time with thee. Note, The longer we enjoy the means of knowledge and grace, the more inexcusable we are if we be found defective in grace and knowledge. Christ expects that our proficiency should be in some measure according to our standing, that we should not be always babes. Let us thus reason with ourselves: "Have I been so long a hearer of sermons, a student in the scripture, a scholar in the school of Christ, and yet so weak in the knowledge of Christ, and so unskilful in the word of righteousness?" Secondly, He reproves him for his infirmity in the prayer made, Show us the Father. Note, Herein appears much of the weakness of Christ's disciples that they know not what to pray for as they ought (Romans 8:26), but often ask amiss (James 4:3), for that which either is not promised or is already bestowed in the sense of the promise, as here.

      [2.] He instructs him, and gives him a maxim which not only in general magnifies Christ and leads us to the knowledge of God in him, but justifies what Christ had said (John 14:7; John 14:7): You know the Father, and have seen him; and answered what Philip had asked, Show us the Father. Why, saith Christ, the difficulty is soon over, for he that hath seen me hath seen the Father. First, All that saw Christ in the flesh might have seen the Father in him, if Satan had not blinded their minds, and kept them from a sight of Christ, as the image of God,2 Corinthians 4:4. Secondly, All that saw Christ by faith did see the Father in him, though they were not suddenly aware that they did so. In the light of Christ's doctrine they saw God as the father of lights; in the miracles they saw God as the God of power, the finger of God. The holiness of God shone in the spotless purity of Christ's life, and his grace in all the acts of grace he did.

      (2.) He refers him to what he had reason to believe (John 14:10; John 14:11): "Believest thou not that I am in the Father, and the Father in me, and therefore that in seeing me thou hast seen the Father? Hast thou not believed this? If not, take my word for it, and believe it now."

      [1.] See here what it is which we are to believe: That I am in the Father, and the Father in me; that is, as he had said (John 10:30; John 10:30), I and my Father are one. He speaks of the Father and himself as two persons, and yet so one as never any two were or can be. In knowing Christ as God of God, light of light, very God of very God, begotten, not made, and as being of one substance with the Father, by whom all things were made, we know the Father; and in seeing him thus we see the Father. In Christ we behold more of the glory of God than Moses did at Mount Horeb.

      [2.] See here what inducements we have to believe this; and they are two:--We must believe it, First, For his word's sake: The words that I speak to you, I speak not of myself. See John 7:16; John 7:16, My doctrine is not mine. What he said seemed to them careless as the word of man, speaking his own thought at his own pleasure; but really it was the wisdom of God that indited it and the will of God that enforced it. He spoke not of himself only, but the mind of God according to the eternal counsels. Secondly, For his works' sake: The Father that dwelleth in me, he doeth them; and therefore believe me for their sake. Observe, 1. The Father is said to dwell in him ho en emoi menon--he abideth in me, by the inseparable union of the divine and human nature: never had God such a temple to dwell in on earth as the body of the Lord Jesus,John 2:21; John 2:21. Here was the true Shechinah, of which that in the tabernacle was but a type. The fulness of the Godhead dwelt in him bodily,Colossians 2:9. The Father so dwells in Christ that in him he may be found, as a man where he dwells. Seek ye the Lord, seek him in Christ, and he will be found, for in him he dwells. 2. He doeth the works. Many words of power, and works of mercy, Christ did, and the Father did them in him; and the work of redemption in general was God's own work. 3. We are bound to believe this, for the very works' sake. As we are to believe the being and perfections of God for the sake of the works of creation, which declare his glory; so we are to believe the revelation of God to man in Jesus Christ for the sake of the works of the Redeemer, those mighty works which, by showing forth themselves (Matthew 14:2), Show forth him, and God in him. Note, Christ's miracles are proofs of his divine mission, not only for the conviction of infidels, but for the confirmation of the faith of his own disciples, John 2:11; John 5:36; John 10:37.

Spurgeon's Verse Expositions of the Bible

The Way to God

March 27th, 1859 by C. H. SPURGEON (1834-1892)

"No man cometh unto the Father, but by me." John 14:6 .

There are many men in this world, who so far from coming to God, are going as far as they can from him. Nothing would delight such men so much as to be clean rid of his presence, and to be entirely escaped from the bounds of his dominions. They would be content to make their bed in hell, if they could thus find a satisfactory answer to the question, "Whither shall I go from thy Spirit, or whither shall I flee from thy presence?" Their hearts are at enmity with God; they hate his words and his ways. They know that God is angry with them; and they in return are angry with God. There is another class, who are but very little in advance of these. It cannot be said of them, with the same emphatic meaning, that they actually hate God, but nevertheless they run from him. Perhaps they would indignantly repel a charge of abhorring God, but nevertheless, it is true of them, that they live in utter disregard of him. They say in their hearts "No God." God is not in all their thoughts. They may have sublime thoughts of nature, but few yearnings after him who made nature. They think much of time, and sense, and of the things that are below; but as to eternity and its substantial realities, the things that are unseen and everlasting, these they scarce can think upon. "Beware, ye that forget God," for your state is no better than the state of those I first described. "The wicked shall be turned into hell." those who hate God shall feel his torment, but so shall their companions, for thus runs the text, "The wicked shall be cast into hell with all the nations that forget God." It is not needful that you should hate God; that you should go to war with him in order to destroy yourself; the simple neglect of him is enough to ruin you. Thus has the apostle put it, "How shall we escape if we neglect so great salvation?" Ye need not fly upon the thick bosses of Jehovah's buckler, ye need not rush upon the point of his glittering spear. Stand still and do nothing; regard him not; shut your eyes to his existence, and engross yourself with the grovelling toys of earth, and ye have as surely destroyed yourselves, as if ye had defied him to his face. Neglect of God is the open gate of damnation. To forget God is to ensure a portion in the lake which burneth with fire and brimstone. There is to be found, however, upon the face of the earth a third class of men, who would not like to be classed among the enemies of God and who can truly say that they are not utterly indifferent with regard to his favor. They would prefer to be numbered with those who are seeking God. Their desire is to go to their Father. They may not as yet, perhaps, be brought to that only way at coming which he has ordained, but still their profession is that they desire to worship God, and to come before him with thanksgiving, and show themselves glad in him. It is to this very character, one that has so much that is hopeful in it, that I shall address myself particularly this morning; but indeed, to every one in this assembly, would I desire to preach the great truth of the text. No man desire he never so earnestly, labor he never so diligently no man cometh unto the Father, but by Jesus Christ. When Adam was perfect in the garden of Eden, God walked with him in the cool of the day. God and man held the most intimate and affectionate intercourse with one another. Man was a happy creature, God was a condescending Creator, and the two met together and held sweet converse and communion. But from the moment when Adam touched the forbidden fruit, the way from God to man became blocked up, the bridge was broken down, a great gulph was fixed, so that if it had not been for the divine plan of grace, we could not have ascended to God, neither could God in justice come down to us. Happily, however, the everlasting covenant ordered in all things and sure, had provided for this great catastrophe. Christ Jesus the Mediator had in old eternity been ordained to become the medium of access between man and God. If you want a figure of him, remember the memorable dream of Jacob. He laid him down in a solitary place, and he dreamed a dream, which had in it something more substantial than anything he had seen with his eyes wide open. He saw a ladder, the foot whereof rested upon earth, and the top thereof reached to heaven itself. Upon this ladder he saw angels ascending and descending. Now this ladder was Christ. Christ in his humanity rested upon the earth, he is bone of our bone, and flesh of our flesh. In his divinity he reaches to the highest heaven, for he is very God of very God. When our prayers ascend on high they must tread the staves of this ladder, and when God's blessings descend to us, the rounds of this marvellous ladder must be the means of their descent. Never has a prayer ascended to God save through Jesus Christ. Never has a blessing come down to man save through the same Divine Mediator. There is now a highway, a way of holiness wherein the redeemed can walk to God, and God can come to us. The king's highway,

"The way the holy prophets went The road that leads from banishment."

Jesus Christ, the way, the truth, and the life. Let us think for a moment of Jesus Christ as the way to God. The reason why man cannot come to God as he did in the garden is, that God is the same, but man is changed. God is as affectionate and as condescending as ever, but man is unholy and impure. Now, God is as pure as he is affectionate, while God is love it is just as true that God is infinitely just and holy. His holy eyes cannot endure iniquity. If, then, a sinful creature could obtain access to God, if a rebellious creature could come into the immediate presence of the Most High, the effect must be disastrous in the extreme, for it would be a necessity of God's nature that he must utterly devour the creature in which he sees sin to be. Come into the presence of God, O sinner, and thou mightest as well march into a consuming fire. As Nebuchadnezzar's furnace burned the men who came to throw in the three holy children so must God, the consuming fire, burn and destroy us, even if we approach him with our prayers and thanksgivings, were it not for the interposition of Jesus Christ the Mediator. I say, this is a necessity of his nature. God is necessarily just, and justice cannot endure a sin. God is necessarily pure and holy: he might sooner cease to be God than cease to be pure. Now, the approach of impurity to him he must repel. Though no laws can bind him, yet the law of his nature never can be broken. His nature is, "I will by no means clear the guilty." He is slow to anger, he is great in power, and he is ready to forgive, but so long as guilt lies unforgiven he is also ready to punish, nay, he must punish or else cease to be. Consequently, no man can come to God as a sinner, unless he comes to him to be utterly destroyed, and that without remedy. You do not wish so to come to God. Happy is it, then, that we are enabled to tell to all our fellow-creatures of a way whereby we can come with joy and gladness to the Father, through Jesus Christ. Now, this morning I shall have to divide my subject into three or four heads, and notice. I. Some men have a desire to come to God in worship, but there are many who desire to come to him the wrong way. You will sometimes meet with men who say, "Well, I do not go up to a church or chapel it is all ridiculous. I do not read the Bible; I have no faith in Christ; but I spend my Sunday in the open air in that glorious temple which God has built. How divinely can I worship him there, while 'the lark, singing, up to heaven's gate ascends;' while every flower tells me of him whose breath perfumes it, and whose pencil paints; while all the cattle on a thousand hills are lowing forth his his; praise feel that in his temple doth everyone speak of his glory. What need for me to go and hear what you call the gospel, to join in the united song of praise, or bend my knee in prayer? I worship the god of nature," says such a man, "not the God of revelation, but the god of nature." To this man we reply in the words of our text. Your thanksgiving and your praise are unacceptable to the God you worship, for that God has declared that no man cometh to him except through his Son, Jesus Christ. If then, you reject the way of access, and persist in bringing your prayers and your thanksgivings to him in a way which he does not acknowledge, remember, this shalt thou have as the answer to thy prayers and thy thanksgivings; thou shalt lie down in sorrow when God shall come to judge thee at the last great day. The true Christian can "go from nature up to natures God," because he has come from nature's God down to nature. No man can climb the steeps, and "go from nature up to nature's God," unless he has first descended. God must take thee up into the mount where he dwells, first, and then thou canst come down, as Moses did from the top of Sinai; but, until he hath caught thee up thither, thy weary feet shall be exhausted, and thy strength decay, ere thou canst reach the God of nature through his works. Not my friend, you may be very sincere, as you imagine, in all your prayers and thanksgivings offered to the unpropitiated God of nature, in your garden, or in the fields, but, sincere though they be, they miss the mark; they are not shot from a bow which is strong enough to carry them to their desired target. They miss the mark, I say, and they shall fall back on thine own head to thy injury, but they shall not reach the throne of God. But I observe here, that those men who talk about natural religion, as far as I know them, have no religion at all. I have noticed that the people who say, "I can worship God without attending any religious service, or believing in Jesus," do not really do so. I have sometimes had an opportunity on a Sunday of seeing many worshippers of the god of nature come down the lane where I reside. They consist, for the most part, of men who carry cages with them in which to catch birds on the common. There is another very respectable confraternity of men, who go to a boxing-place somewhere about there, where they spend their day in the bowling alley, and divers pugilistic encounters. These might adopt the cry of our genteel sinners, "We don't want to go into a church or chapel: we spend our Sunday in the worship of the god of nature." And very fine worship it is. I mostly find that those people who worship the "god of nature" worship the god of fallen nature that is, the devil: not the God of the glorious nature which is spread about us in the roaring sea, the rolling flood and the blooming meads no, for the most part, the men who talk like that, know in their own conscience, that the god they worship, is their belly, their own lusts; and they glory in their shame. Don't believe all the nonsense that you hear from the Sunday league and all that, when they talk about worshipping the god of nature. Do they do it? Follow any of them into their privacy, and see whether any of this fine devotion of theirs, has any existence whatever, and I think you will discover at once, that they are greater hypocrites than the men they call hypocrites. But again, is it not rather a suspicious circumstance, that these men who are so much ahead of us, that they worship the god of nature prefer the company, according to their own confession, of sheep, and bullocks and horses, and skylarks, to the presence of the saints of God? It looks rather suspicious, when a man finds more congenial company in a sheepfold than he does in an assembly of intelligent beings. It looks as if his own mind were brutish, when he can never get his spirit wound up into devotion till he gets into the midst of brutes. For my part, I feel more able to worship God in the great congregation, in the assembly of the saints, than anywhere else: "In the courts of the Lord's house, in the midst of thee, O Jerusalem; praise ye the Lord!" I know that all his works praise him. It is my joy to feel, that the changing seasons are but the varied God: that spring speaks of his tenderness and love, summer of his majesty, autumn of his bounty, and winter of his awful power: but still I know, that in his sanctuary I behold his glory yet more fully, and there I discover him to my heart's solace and delight. The true Christian can worship God in nature; but a man who has not learnt to worship God in his house, I am quite sure has not learnt to worship God anywhere. Natural religion is just a lie; men may say much about it, but it does not exist. Trace these Pharasaic members of the synagogue of Satan to their homes, and you will find that they make this natural religion an excuse for religion. It is an utter impossibility for any man to come to God in worship, save through Jesus Christ. See, then, how my text shuts out of all acceptance with God all those who do not receive Christ to be the Son of God, the Mediator. Men sometimes say, "All are right; whether they are Jews or Gentiles, whatever they may be, they are all right." Now, be it understood once for all, that the religion of Christ gives no heed to such a fancy. It claims for itself alone the solitary throne in the kingdom of religious truth. It uses no chains and racks to obtain an unwilling profession of its faith; but the unbeliever is not flattered with promises of security, but, rather, he is threatened with a doom dreadful beyond all thought. There is not, in this book of God, one single sentence which could lead me to believe that there is a way to God for the Mahomedan, for the Jew, or for any one who does not come to him through Jesus Christ. The religion of Christ is exclusive in this. It declares, that other foundation can no man lay, than that which is laid, Jesus Christ. It declares that no man can come to God except through Jesus. All the charity of which some men talk is deceitful and valueless. We can have no hope for those who receive not Christ. We pity them, we love them, we pray for them, we plead for them that they may be brought to this; but we dare not deceive them, we dare not tell them that God will hear their prayers, if they will not come to him through Jesus Christ. No, we will be as tolerant as Jesus was, but Jesus himself said, ''He that believeth not must be damned," and whatever thou mayest be, Unitarian, Socinian, infidel, deist, theist, or what-not, however sincere thy prayers, God abhors and hates them if thou dost not offer them through Jesus Christ, the one way between the sinner and God. II. Other men there are who, conselous that they cannot come to God as perfect beings in the crazy of worship, desire to approach him in the way of penitence. But mark, even in the way of penitence, no man can come to God except through Jesus Christ. Those tears in thine eyes, when Jesus the sun of righteousness shines on them, are as diamonds in the esteem of the God of mercy; but even thy tears, and sighs, and groans, cannot prevail with the heart of God, unless they be mingled with a humble faith in Jesus Christ his only Son. In vain thou weepest till thine eyes are red to blindness; in vain thou groanest till thy ribs burst with thine expanding heart of agony, in vain thou kneelest till thy knees are stiff with prayer: God hears thee not, he accepts thee not, until thou makest mention of Jesus the crucified, his Son, the Saviour of mankind. Oh! it is mournful to see how men try to approach God in any way but through Jesus Christ. You have the Romish church putting men to penance, in order that they may so come to God. It was but one day this week I went into a Romish cathedral, and there, to my disgust and horror, I saw poor women on their knees, going entirely round the cathedral having as a penance to pray before a whole set of pictures that were exhibited upon the walls. Well, I thought, if this be acceptable to their God, I am sure it would not be to mine. To give these poor women the rheumatism, or something worse, in order that God might be pleased with them, is the most extraordinary way of going to work that I know of. What a God must theirs be, that is pleased with poor souls when they torture themselves. Behold the monk if he would gratify his god, he must not wash himself; for their god is a god of filth, and according to their own confession, cleanliness is not acceptable to him. Again, he must fast their god is a god of starvation; it is quite clear he is not our God, for he is a God of bounty. The poor monk must flog himself: he must flagellate his poor back till the blood runs down in streams, their god delights in the blood of his creatures, evidently and nothing pleases him so much, according to their own confession, as for his creatures to torture themselves. Happily however, their god has nothing whatever to do with our God. Their god is an old Romish pagan demon that was cursed of old and is cursed now; but our God is a God who takes delight in the happiness of his creatures, who, if there be any merit anywhere, would sooner see it in our happiness than in our sorrow, although, mark you, there is no merit in either. When we come to God in penitence we must bring but one oblation, for there is but one way of offering acceptable penitence to God, and that is through Jesus Christ our Lord. We will imagine there is a man over yonder who is feeling that he has been guilty, but he desires to be forgiven. "Oh!" says he, "I know I am guilty; I feel that I deserve God's wrath. Well, I will promise I will never be drunk again; I will not swear make a resolution that I will be better." Ah! friend; ah! friend! you will never come to God in penitence that way. O man, that way that way of works is a way of death. The very first time thou puttest thy foot on it I can hear the low mutterings of the thunder-curse: "Cursed is every man that continueth not in all things that are written in the book of the law to do them." Go on with thy resolves; try to carry them out; thou shalt find that this road of thine will grow more difficult every day. The more thou dost the more thou wilt have to do; when thou hast climbed a hill, thou wilt see a mountain beyond, when thou hast forded a stream, thou wilt see a sea before thee, and no means of crossing it. The way to heaven through good works would be a very hard one, even if it were a possible one. Conscience is like the horse-leech it always cries, "Give, give, give." Conscience is never satisfied with the best works that we can do; it always wants more. But ah, I remind thee, man, that if thou goest on in that way of works, and seekest to be forgiven through it, thy destruction is as sure as if thou didst run in the way of sin. Mark thee, man, the Jews of old would not accept the righteousness of Christ, and they went about to establish their own righteousness, and would not submit themselves to the righteousness of Christ, and hence they perished, and that without mercy. And so shall you. O turn from that way! God will not receive thee in it; turn from it! then. If you were perfect, and had never broken God's law at all, then might you be saved by the law; but one sin breaks the law to shivers, and thou canst not mend the breach. Thou art lost if thou standest on the footing of works. Come away! then, come away! come to the cross of Christ! There is no way to heaven but by Jesus Christ; come! both from thy works and thy sins; look to him and live; look to him and see thy sins forgiven; look to him, and behold thy penitence accepted, and a gracious answer given. III. There are other men who feel, "Well, we know Jesus must forgive our sins, it is through his sufferings that I must be pardoned; but," say they, "we desire now to be acceptable to God all the days of our life; we will therefore endeavor to come to God in a way in which he shall accept us." Many there are that light upon a way like this, "We will be very scrupulous," say they, "in all our transactions, exact in our dealings with men, and bountiful in our liberality to God; in this way shall we be accepted. Christ," say they, "shall be trusted to take away our sins but we will have the clothing of ourselves with a robe of righteousness; we will let Christ wash us, and wash our works too, if he pleases; but at least we will be the manufacturers of our own virtues and excellencies. God shall accept us through what we do; Jesus shall make up the deficiency he shall darn a hole or two that may occur in the garment, but nevertheless we will stick to the old cloth throughout and though we do hear that our righteousnesses are as filthy rags, yet we will have them washed, and wear them over again, rags though they be." Now, mark, my hearers, as when we come to God first we must bring nothing with us but the blood of Christ, so when we come to him afterwards, we must still bring nothing but the same offering. A guilty sinner, when he approaches God's throne, can never be pardoned, except by pleading the blood once shed by Christ, and the highest saint, the most eminent believer, can no more be accepted by God than the meanest sinner, unless he still pleads the blood and righteousness of Jesus Christ. The Arminian, despite his denial of it, has in his own mind, a notion that his acceptance with God in some measure depends upon his own actions. Although many Arminian divines say, that they do not believe this, yet they must nevertheless believe it; it lies at the very root and basis of their fallen doctrine. They do believe, that let the Christian fall into sin, God will cast him out of his family, and I say it follows as a necessary influence, that the acceptance of a Christian must on that theory, depend on good works; so that in coming to God he comes through his own good behavior, and not through what Jesus did. Now, mark, this is an egregious falsehood, and as damnable an error as if I were to preach that salvation was entirely by works. There is no part of the Christian's experience in which a Christian can deal with God otherwise than through Christ. At the beginning it is all through Christ; in the middle it is all through Christ; and in the end it must be the same. If it were possible for thee, my brother, to be clean rid of sin, yet thou couldest not come to God except through Christ. When thy faith shall grow into assurance, when the follies of thy life shall all be expunged, when thy character shall be saintly, when thy heart shall be perfectly sanctifed, even then the means of access and the mode of acceptance of thy soul before God will remain unalterable and unchanged. Jesus, Jesus, Jesus, the path for the sinner and the way for the saint. No road to God even for the holiest man no road to God's acceptance, but through Jesus, and through Jesus only. Do we not each of us in ourselves at times an aptness to come to God in some other way than through Jesus Christ? "Now you have preached well," says Satan; "you have been successful in such-and-such a labor. Ah!" says the devil, "how liberal you have been in such-and-such a cause. Now go to God in prayer." And we go, and we pray with such assurance; we think we are sure to be heard. But perhaps without our knowing it, there is lurking at the bottom of our excellent fluency in prayer an evil thought that surely God will hear us, for we have been so diligent, and liberal. And on the other hand, when we have been committing sin, when conscience chides us, then we go to the throne, and we are half afraid, because we say God will not hear us. Is not that still pride? Why, were we ever better than we are now? Were we not always, and are we not now, as bad as ever we can be? In ourselves is there anything that can commend us to God? Is not the very fact that when in our good state we come boldly, and when in our low state we come timidly, proof that there is lurking in us a secret suspicion that we are to come to God by something that is in us? Oh! if we could but learn this truth and stand to it, that our acceptance with God depends upon nothing that we do or can do, nothing that we can think, or feel, or be, but depends wholly and entirely and solely upon what Jesus is, and what he has done, and what he has suffered, let us once get that thought and it is in the text we shall then be able, by the divine assistance of the Holy Spirit, to come to God at all times with boldness, knowing that we were so coming through Christ, and therefore we might always come boldly to the throne of grace. Have I here to-day? I am sure I have some timid soul that is afraid to come to God through Christ? Ah! my dear brother, I know thy fear, and I can pity thee; but I know thy fear, and I can blame thee too. What! art thou afraid to come to God through Christ, and dost thou want some one to speak to Christ for thee? Oh! foolish heart! You do need a Mediator in coming to God, but you do not need any in coming to Christ. Go to him just as you are, without making yourself any better; go straight away, rags, and sin, and leprosy, and blotches, and sores, and all, straight away to him. Do not be afraid that the Father will reject you if you come alone through him. Let me lead you my poor timid brother to this way. Come with me. Do you see yon cross? Do you mark that glorious man dying on it in agonies that cannot be described? Do you not think that those sufferings are enough to expiate the wrath of God? Why, hear him! Will you not believe what he says? "It is finished!" he cries ere he gives up the ghost. Now, if Jesus thought it finished, do you not think it so? If he himself thought that he had done enough, is not that enough for you that is enough for him? Come boldly, for Jesus smiles upon you. His blood is dropping; his heart is still flowing with the blood and water. Come! none ever were cast out; shalt thou be the first? Those arms that are nailed to the cross are wide open, as if they would show thee that they can receive the biggest of sinners. Those feet that are nailed to the cross are fastened there as if they meant to stop there, and wait to be gracious to thee. O see you his pierced side, it seems as if it said to thee, "My heart is not hard to reach. See there is a straight road to it opened by the Roman spear. Come, breathe thy sighs into my heart, and I will hear and answer." Come, soul! Come to this way. How safe it is, for o'er it hangs the banner of Jehovah's love; and on the ground is the bloodmark of the Saviour's footsteps. This gory pathway to the throne of God, I now entreat thee to enter. Jesus made it; Jesus smoothed it; Jesus dyed it with his blood. The stain ran; all along a purple clue. to guide thee through the labyrinths of all thy doubts and fears. Come, come away poor soul! Come put thy trust alone in Jesus, and then, thou need'st not come to God the Father with trembling and with dismay. God help thee, timid one, God help thee. Thou hast no need to despond: Jesus saith he will cast out none that come to him by faith. IV. I shall not keep you much longer, but I must now observe, that there are others who desire to come to God in communion. You will meet every now and then with a devout man who has but very imperfect notions of the gospel, and who, nevertheless, has a kind of reverence for the living God. He is an astronomer, and he will tell you that an undevout astronomer is mad; he says, that while his eyes look through the telescope glass upon the wondrous worlds that float in ether, he communes with God, marvels at his power, and admires his matchless benevolence and skill. The geologist, too, will tell you, that when digging into the deep foundations of the world and bringing out those old inhabitants, who in days of yore stalked through gigantic forests, he feels he can talk with God the Eternal One; that those grey hairs of an ancient world remind him of the Ancient of days, and the bones of a buried generation, all remind him of the Eternal One, who was before all things, and by whom all things consist. Now, these men are sincere; but do not imagine for an instant that their devotion is acceptable, or that their communion is true and real, unless in this they tincture and savor their communion with the knowledge, that Jesus Christ is the only way of access to God. Oh, soul, if thou wouldest walk with God, as Adam did in Eden, and it is quite possible; it thou wouldest walk with him as Enoch did, and that is quite possible, too; if thou wouldest see him face to face, and talk to him as a man would talk with his friend, remember thou must be set in the cleft of the rock Christ Jesus, or else thou canst not do it. Once let a man stand in that cleft and see Jesus' blood, then he can commune with God in nature readily enough. Standing at the foot of the mountain he may see that hill like a wedge piercing the ebon darkness, and his soul may climb the summit and enter into the invisible; he may look upon that awful summit as upon an ambassador sent from earth to heaven; and his spirit may seem to rise on the mountain top, until it appears to grasp the hand of the Almighty One. But mark, the steep summit of fellowship cannot be climbed, except Jesus Christ lend himself to be the sacred ladder, and gives strength to the weary footsteps of our faith. He is the way to God; he is the truth to guide us; be is the life to enable us to run in the road. Without Christ there is no way to communion, no truth in communion, and no life in our pretended fellowship. Christian, take heed that thou never triest to commune with God except through Jesus Christ. Never try to commune with him even through the Holy Spirit, if thou forgettest Christ. The Holy Spirit acts the communion; but still Christ is the medium through which it flows. The Holy Spirit runs through Christ as through a channel. As water from the conduit runs through the pipe, so fellowship must run through Jesus Christ. There can be no coming of God to us, and no going of our soul to God, except through the highway of communion, Jesus Christ, the man and yet the God. V. And lastly, to conclude: Who is there among us who does not desire to come to God in heaven? Lives there a man with soul so dead that he has no pantings for another and a better world? Is there a heart so seared that it never longs to be at rest an eye so blind that it never looks into the hereafter, and a soul so stolid that it never leaps with exulting spirit, in the prospect of a world of joy and happiness? The wild untutored savage of the woods looks to another world, and when some beloved one is buried, he lights a fire upon the grave, to light the spirit through the dreary shades of death, that it may find its way to paradise; and then he sits upon the grave, when the fire is quenched, and days of the spirit that is gone, and hopes for it that it has gone to the kingdom of the blessed, to the land of the hereafter. Never is he content, unless he hopes that the spirit of his beloved one is gone to a better land. And shall it be imagined that any of us who are living in a Christian country are shutting our eyes to the future, and never think of looking beyond the grave there are many here nay, all of us are longing for another and a better world. O world of woe, what wert thou, if thou wert not a stepping-stone to a world of bliss? O land of graves and shrouds, of pick-axe and of spade, what wert thou if we did not dive through thee into the land of light? O vale of tears, what wert thou, if it were not that thou art the pathway to the mountain of transfiguration? O valley of Baca, filled with tears of sorrow, till the pools thereof are overflowing! what wert thou, if thou didst not lead to the tabernacles of our God, the peaceful sanctuary in which we hope to dwell? But there is no way to heaven, whatever our hopes may be, but through Christ. O spirit of man, there is no way to the gates of pearl but through the bleeding side of Jesus. These are the gates of paradise these bleeding wounds. If thou wouldst find thy way to God's bright throne, find first thy way to Jesus' shameful cross; if thou wouldst know the way to happiness, tread in that path of misery which Jesus trod. What! attempt another way? Man, art thou mad enough to think that thou canst rend the posts, and bars, and gates of heaven from their perpetual places, and force thy way by thy created strength? The arm of God shall dash thee down to the nethermost pit. Or dost thou think to purchase with thy riches and thy gold a foothold in paradise? Fool! what is thy gold where streets are made of it, and where the gates are solid pearl where the foundations are of jasper, and the walls whereof are precious gems? And dost thou think to get there by thy merits? Ah! fool that thou art, by pride fell the angels, and by thy pride thou fallest. In thy talking of merit thou confessest that thou art Lucifer himself incarnate. Away with thee! Heaven is not for such as thou art. But dost thou say, "I will leave my wealth after I have gone. I will build an hospital, or feed the poor." Then let men pay thee. Thou hast wrought for thy nation, let them pay the debt; let them rear the stony pillar, and set thy effigy upon the top thereof. If thou hast wrought for thy country, let thy country pay thee what they owe to thee. But God, what does he owe to thee? Thou hast forgotten him, thou hast despised his Son, thou hast rejected his gospel. Be thou warrior, statesman, patriot let men pay thee; God owes thee nothing, and all thou canst do will not bribe him to admit thee to his palace, if thou comest not in the right way through Jesus Christ, who lived and died, and is alive for evermore, and hath the keys of heaven at his girdle. Come, now, ye that have nothing to bring, come to Christ this morning, ye perishing, ye guilty, and ye lost. God a ambassador stands before you, and as though Christ did woo you, he pleads with you to come to Jesus now. Ye that are under conviction of sin, and want salvation, believe on him now. In thine heart poor sinner, say

"Just as I am, without one plea, But that thy blood was shed for me, And that thou bidd'st me come to thee, O Lamb of God, I come."

The invitation is freely given, the proclamation is openly made. My God is not a God of hatred and of anger; he is a God of love. He bids you who are thirsty, who are longing to see his face, he bids you now come; and he tells you, and he confirms the same with an oath "As I live, saith the Lord God, I have no pleasure in the death of the wicked but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?" Come now! "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." O Spirit of God! draw sinners to Christ! O glorious One! do thou be pleased now to draw them to the Father, through Jesus Christ, the Son of God.

Spurgeon's Verse Expositions of the Bible

The Personality of the Holy Spirit

January 21, 1855 by C. H. SPURGEON (1834-1892)

© Copyright 2002 by Tony Capoccia. This updated file may be freely copied, printed out, and distributed as long as copyright and source statements remain intact, and that it is not sold. All rights reserved.

Verses quoted, unless otherwise noted, are taken from the HOLY BIBLE: NEW INTERNATIONAL VERSION © 1978 by the New York Bible Society, used by permission of Zondervan Bible Publishers.

This sermon, preached by Tony Capoccia, is now available on Audio Cassette or CD:

“I will ask the Father, and he will give you another Counselor to be with you forever the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you.” [John 14:16-17 ]

You will be surprised to hear me announce that I do not intend this morning to say anything about the Holy Spirit as the Comforter. I plan to reserve that for a special sermon this evening. In this discourse I will endeavor to explain and emphasize certain other doctrines, which I believe are clearly taught in this text, and which I hope God the Holy Spirit may make profitable to our souls. Old John Newton once said, that there were some books which he could not read they were good and sound enough; but, he said, “they are penny books you have to take in so much quantity before you have any value; there are other books of silver, and others of gold; but I have one book that is a book of bank notes; and every page is a bank-note of immense value.” It is the same way with this text: I have a bank-note of so large a sum that I can not begin to express all of its meaning this morning. I would have to keep you for several hours before I could unfold to you the entire worth of this precious promise one of the last which Christ gave to his people. I invite your attention to this passage because we will find in it some instruction on four points:

4. Fourthly, we will examine the reason why the carnal mind rejects the Holy Spirit. I. First of all, we will discuss the personality of the Holy Spirit.

We are so accustomed to talk about the influence of the Holy Spirit and his sacred operations and graces, that we are apt to forget that the Holy Spirit is truly and actually a person that he is an actual life an existence; or, as we Trinitarians usually say, one person in the essence of the Godhead. But I am afraid that, though we don’t know it, we have acquired the habit of regarding the Holy Spirit as an divine emanation flowing from the Father and the Son, but not as being actually a person himself. I know it is not easy to carry around in our mind the idea of the Holy Spirit as a person. I can think of the Father as a person, because his actions are such that I can understand. I see him hang the world in space; I observe him wrapping the newly created ocean in darkness; I know it is he who formed the drops of hail, who determined the number of the stars and calls them each by name. I can conceive of Him as a person, because I see his actions.

I can comprehend Jesus, the Son of Man, as a real person, because he is bone of my bone and flesh of my flesh. It takes no great stretch of my imagination to picture the babe in Bethlehem, or to behold the “Man of sorrows acquainted with grief,” [KJV] or the king of martyrs, as he was persecuted in Pilate's hall, or nailed to the cross for our sins. Nor do I find it difficult at times to realize the person of my Jesus sitting on his throne in heaven; or clothed with clouds and wearing the crown of all creation, calling the earth to judgment, and summoning us to hear our final sentence. But when I come to deal with the Holy Spirit, his actions are so mysterious, his activities are so secret, his works are so removed from everything that is familiar to our mind and body, that I cannot easily grasp the idea of him being a person; but he is a person. God the Holy Spirit is not an influence, not an emanation, not a stream of something flowing from the Father; but he is as much an actual person as either God the Son, or God the Father. I will attempt this morning to establish a little of the doctrine, and to show you the truth of it - that God the Holy Spirit is actually a person. 1. The first proof that the Holy Spirit is a real person is gathered from the waters of holy baptism.

Let me take you down, as I have taken others, into the baptismal waters where believers publicly confess the name of the Lord Jesus, and you will hear me pronounce the solemn words, “I baptize you in the name,” note, I said, “in the name,” not names - “of the Father, and of the Son, and of the Holy Spirit.” Every one who is baptized according to the true form laid down in Scripture, must believe in the Trinity: otherwise his baptism is a farce and a lie, and he himself is found to be a deceiver and a hypocrite before God. Just as the Father is mentioned, and just as the Son is mentioned, so also is the Holy Spirit mentioned; and all three are summed up as being a Trinity in unity, because it does not say, the “names,” but the “name” the glorious name, the Jehovah name, “of the Father, and of the Son, and of the Holy Spirit.” Let me remind you that the same thing occurs each time you are dismissed from this service. In pronouncing the solemn closing benediction of 2 Corinthians 13:14 , we invoke on your behalf, “May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all;” and thus, according to the inspired words of the Apostle Paul, we make an obvious distinction between the persons of the Trinity, showing that we believe the Father to be a person, the Son to be a person, and the Holy Spirit to be a person. Were there no other proofs in Scripture, I think these would be sufficient for every sensible man and woman. They would easily see that if the Holy Spirit were no more than a mere influence, he would not be mentioned in conjunction with the Father and the Son, whom we all confess to be actual and individual persons. 2. The second proof that the Holy Spirit is a real person is the fact that the Holy Spirit has actually made different appearances on the earth.

The Holy Spirit has manifested himself to man: he has put on a form, so that, while he has not been actually seen by mortal men, yet in his veiled appearance he was seen by the eyes of all those present. Let’s go to the river Jordon. Do you see Jesus Christ our Savior? There is the river, with its sloped banks and its Willow trees weeping at its side. Jesus Christ, the Son of God, descends into the stream, and the holy Baptist, John, plunges him into the waves. The doors of heaven are opened; a miraculous appearance presents itself; a bright light shines from the sky, brighter than the sun in all its grandeur, and down in a flood of glory descends something which you recognize to be a dove. It rests on Jesus - it sits on his sacred head, and just as the old artists painted a halo around the head of Jesus, in the same way the Holy Spirit shed a brilliance around the face of him who came to fulfill all righteousness, and therefore commenced with the ordinance of baptism. The Holy Spirit was seen as a dove, to mark his purity and his gentleness, and he came down like a dove from heaven to show that it is from heaven alone that he descends. Nor is this the only time when the Holy Spirit has been manifest in a visible shape.

You see that company of disciples gathered together in an upper room; they are waiting for some promised blessing, and in time it will come. Listen! there is a sound as of a mighty rushing wind; it fills the whole house where they are sitting; and astonished, they look around them, wondering what will come next. Soon a bright light appears, shining upon the heads of each Apostle: tongues of fire came to rest on each one of them. What were these marvelous appearances of wind and flame but a display of the personhood of the Holy Spirit? I say the fact of an appearance manifests that he must be a person. An influence could not appear - an attribute could not appear: we cannot see attributes - we cannot see influences. The Holy Spirit must, then, have been a person; since he was seen by earthly eyes, and was recognizable by the human mind.

3. The third proof that the Holy Spirit is a real person is from the fact, that personal qualities are, in Scripture, ascribed to the Holy Spirit.

First, the Holy Spirit is spoken of as having understanding.

In 1 Corinthians 2:9 we read, “‘No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him’ - but God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God. For who among men knows the thoughts of a man except the man's spirit within him? In the same way no one knows the thoughts of God except the Spirit of God” [1 Corinthians 2:9-11 ]. Here you see an understanding - a power of knowledge is ascribed to the Holy Spirit. Now, if there are any persons here whose minds are of so absurd a character that they would ascribe one attribute to another, and would speak of a mere influence having understanding, then I give up all argument. But I believe every rational person will admit, that when anything is spoken of as having an understanding, it must be an existence - it must, in fact, be a person.

Second, the Holy Spirit is spoken of as having a will.

In the 12th chapter, 11th verse of the same Epistle, you will find a will ascribed to the Holy Spirit. “All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.” So it is clear that the Spirit has a will. He does not come from God the Father simply at God the Father's will, but he has a will of his own, which is always in keeping with the will of the infinite Jehovah, but is, nevertheless, distinct and separate; therefore, I say he is a person.

Third, the Holy Spirit is spoken of as having power.

In another text, power is ascribed to the Holy Spirit, and power is a thing which can only be ascribed to an existence. In Romans 15:13 , it is written, “May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.” I need not insist on it, because it is self-evident, that wherever you find understanding, will, and power, you must also find an existence; it cannot be a mere attribute, it cannot be a metaphor, it cannot be a personified influence; but it must be a person. But I have a proof which, perhaps, will be more telling on you than any other.

Fourth, the Holy Spirit is credited with acts and deeds; therefore, he must be a person.

You read in the first chapter of the Book of Genesis, that the Spirit of God hovered over the surface of the deep, when it was as yet formless and empty. This world was once a mass of chaotic matter, there was no order; it was like the valley of darkness and of the shadow of death. God the Holy Spirit spread his wings over it; he sowed the seeds of life in it; the germs from which all creatures sprang to life were implanted by him; he infused the earth so that it became capable of life. Now, it must have been a person who brought order out of confusion: it must have been an existence who hovered over this world and made it what it now is.

But don’t we read in Scripture even more about the Holy Spirit?

Fifth, the Holy Spirit is credited with influencing and moving men to write and speak the Word of God; therefore, he must be a person.

Yes, we are told that “Men spoke from God as they were carried along by the Holy Spirit” [2 Peter 1:21 ]. When Moses penned the Pentateuch, the Holy Spirit moved his hand; when David wrote the Psalms, and plucked sweet music on his harp, it was the Holy Spirit that gave his fingers their sanctified motion; when Solomon dropped from his lips the words of the proverbs of wisdom, or when he sang his Song of Solomon, it was the Holy Spirit who gave him words of knowledge and hymns of rapture. Tell me what fire was that which touched the lips of the eloquent Isaiah? What hand was that which came on Daniel? What power was that which made Jeremiah so mournful in his grief? or what was that which winged Ezekiel and made him like an eagle, soar into elevated mysteries, and see the mighty unknown beyond our reach? Who was it that made Amos the herdsman, a prophet? Who taught the rugged Haggai to pronounce his thundering sentences? Who kindled the burning eloquence of Nahum? Who caused Malachi to close up the book with a curse? Who was it in each of these cases, except the Holy Spirit? And isn’t it obvious that it must have been a person who spoke in and through these ancient witnesses? We must believe it. We cannot avoid believing it, when we read that “Men spoke from God as they were carried along by the Holy Spirit.” And when has the Holy Spirit ceased having an influence on men? We find that still he deals with his ministers and with all his saints. Turn to the Book of Acts, and you will find that the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them” [Acts 13:2 ]. I never heard of an “attribute” saying such a thing. The Holy Spirit said to Peter, “Go to the Centurion…and do not call anything impure that God has made clean” [Acts 10:1 , Acts 11:9 ]. Another example is when the Holy Spirit suddenly took Philip away, after he had baptized the Eunuch, and carried him to another place. And again, when the Holy Spirit said to Paul; “You shall not enter Bithynia, but go to Troas” [Acts 16:7-8 ]. And we know that the Holy Spirit was lied to by Ananias and Sapphira, when it was said, “…you have lied to the Holy Spirit” [Acts 5:3 ]. Again, that power which we, who are called to preach, feel every day that wondrous stimulus which makes our lips so potent that power which gives us far-reaching thoughts that influence which I sometimes strangely feel, which, if it does not give me poetry and eloquence, gives me a strength I never felt before, and lifts me above my fellowman that majesty with which he clothes his ministers, until in the midst of the battle they cry out, “Yes, Lord Jesus!” That power which gives us strength over men, and causes them to sit and listen as if their ears were chained, as if they were spellbound by the power of some magician's wand that power must come from a person; it must come from the Holy Spirit. Sixth, the Holy Spirit is credited with regenerating the soul; therefore, he must be a person.

Is it not said in Scripture, and don’t we feel it, dear friends, that it is the Holy Spirit who regenerates the soul? It is the Holy Spirit who makes us come spiritually alive: “You He made alive, who were dead in trespasses and sins” [Ephesians 2:1 , NKJV]. It is the Holy Spirit who imparts the first germ of life, convincing us of sin, of righteousness, and of judgment to come. And isn’t it the Holy Spirit, who, after that flame is kindled, still fans it with the breath of his mouth and keeps it alive? Its author is its preserver. Oh! Can’t it be said that it is the Holy Spirit who strives in the souls of men and women; that it is the Holy Spirit who brings them into the sweet place that is called Calvary - can we say that he does all these things, and yet is not a person? It may be said, but it must be said by fools; for he never can be a wise man who can consider these things being done by any other than a glorious person - a divine existence. Allow me to give you one more proof, and I will be done. Certain feelings are ascribed to the Holy Spirit, which can only be understood upon the supposition that he is actually a person.

In the 4th chapter of Ephesians, verse 30 (Ephesians 4:30 ), it is said that the Holy Spirit can be grieved: “Do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption.” In Isaiah 63:10 , it is said that the Holy Spirit can be grieved: “They rebelled and grieved his Holy Spirit. So he turned and became their enemy and he himself fought against them.” In Acts 7:51 , you read that the Holy Spirit can be resisted: “You stiff-necked people, with uncircumcised hearts and ears! You are just like your fathers: You always resist the Holy Spirit!” And in the 5th chapter, verse 9 (Acts 5:9 ), of the same book, you will find that the Holy Spirit may be tested. We are informed that Peter said to Ananias and Sapphira, “How could you agree to test the Spirit of the Lord? Now, these things could not be emotions which might be ascribed to a quality or an emanation; they must be understood to relate to a person; an influence could not be grieved, it must be a person who can be grieved, tested, or resisted. And now, brothers and sisters, I think I have fully established the point of the personality of the Holy Spirit; allow me now, most earnestly, to impress upon you the absolute necessity of being sound on the doctrine of the Trinity.

I knew a man, he is now a good minister of Jesus Christ, and I believe he was before he turned his eyes to heresy - he began to doubt the glorious divinity of our blessed Lord, and for years he preached the heretical doctrine, until one day he happened to hear a very eccentric old minister preaching from the text, “There the LORD will be our Mighty One. It will be like a place of broad rivers and streams. No galley with oars will ride them, no mighty ship will sail them. Your rigging hangs loose: The mast is not held secure, the sail is not spread.” [Isaiah 33:21 , Isaiah 33:23 ] “Now,” said the old minister, “you give up the Trinity, and your riggings hang loose, you cannot secure your masts. Once you give up the doctrine of the Trinity, then your riggings are completely gone; your mast, which ought to be a support to your vessel, is a rickety one, and shakes.” A gospel without the Trinity! it is a pyramid built upside down. A gospel without the Trinity! it is a rope of sand that cannot hold together. A gospel without the Trinity! then, clearly, Satan can overturn it. But give me a gospel with the Trinity, and all the power of hell cannot prevail against it; no man can any more overthrow it than a bubble could split a rock, or a feather break a mountain in two. Gain an understanding of the Trinity, and you have discovered the heart of all divinity. Understand that the three distinct persons: the Father, the Son, and the Holy Spirit are one, then all things will appear clear. This is the golden key to the secrets of nature and he who understands this, will soon understand as much as mortals can ever know. II. Now for our second point - the united agency of the three persons in the work of our salvation.

Look at the text, and you will find all the three persons mentioned. “I” - that is the Son “will ask the Father, and he will give you another Counselor.” There are the three persons mentioned, all of them doing something for our salvation. “I will ask,” says the Son. “I will send,” says the Father. “I will provide comfort and counsel,” says the Holy Spirit.

Now, let us, for a few moments, discuss this wondrous theme - the unity of the Three Persons of the Trinity with regard to the great purpose of the salvation of the elect.

When God first made man, he said, “Let us make man,” not let me , but, “Let us make man in our own image.” They said to each other, “Let us together become the creator of man.” So, when in eternity, they said, “Let us save man:” it was not the Father who said, “Let me save man, “but the three persons as one said, with one consensus, “Let us save man.” It is to me a source of sweet comfort to think that it is not one person of the Trinity that is engaged in my salvation; it is not simply one person of the Godhead who vows that he will redeem me; but it is the glorious Trinity, and the three declare, together, “ We will save man.” Now, observe here, that each Person of the Trinity is spoken of as performing a separate function.

“I will pray,” says the Son; that is intercession. “I will send,” says the Father; that is the giving of the gift. “I will comfort,” says the Holy Spirit; that is supernatural influence. Oh! if it were possible for us to see the Three Persons of the Godhead, we would behold one of them standing before the throne, with outstretched hands, crying day and night, “O, Lord, how long?” We would see one dressed with Urim and Thummim, precious stones, on which are written the twelve names of the tribes of Israel; we would see him, crying to his Father, “Do not forget your promises, do not forget your covenant;” we would hear him make mention of our sorrows, and tell of our griefs, on our behalf, for he is our intercessor. And if we could see the Father, we would not see him a listless and idle spectator of the intercession of the Son, but we would see him with attentive ear listening to every word of Jesus, and granting every petition. Where is the Holy Spirit during all of this? Is he lying idle? O no; he is floating over the earth, and when he sees a weary soul, he says, “Come to Jesus, he will give you rest;” when he beholds an eye filled with tears, he wipes away the tears, and commands the mourner to look for comfort in the cross; when he sees the storm-tossed believer, he takes control of his soul and speaks words of comfort; he helps the brokenhearted, and binds up their wounds; and, ever on his mission of mercy, he flies around the world, being everywhere at once.

Look, how the three persons work together. Don’t just say, “I am grateful to the Son” which you should be, but be sure to remember that God the Son no more saves you than God the Father. Don’t think that God the Father is a great tyrant, and that God the Son had to die to make him merciful. The death of Jesus was not to make the Father love his people. Oh, no. One loves as much as the other; the three are united in the great purpose of rescuing the elect from damnation. But you must notice another thing in my text, which will show the blessed unity of the three persons the promises made between the members of the Trinity to each other.

The Son says, “I will pray the Father.” “Very well,” the disciples may have said, “we can trust you for that.” “And he will send you.” You see, here the Son reveals that there is a covenant between him and the Father. “He will send you another Comforter.” There is a covenant on behalf of the Holy Spirit too. “And he will live with you forever.” One person of the Trinity speaks for the other, and how could they, if there were any disagreement between them? If one wished to save, and the other did not, then they could not promise on one another's behalf. But whatever the Son says, the Father listens to; whatever the Father promises, the Holy Spirit works; and, whatever the Holy Spirit injects into the soul, that God the Father fulfils. So, the three together mutually promise on one another's behalf. There is a covenant drawn up with three signatures at the bottom - Father, Son, and Holy Spirit. By three unchangeable persons the Christian is secured beyond the reach of death and hell. A Trinity of securities, because there is a Trinity of God. III, Our third point, this morning, is the indwelling of the Holy Spirit in believers.

Now, beloved, these first two things have been matters of pure doctrine; this is the subject of experience. The indwelling of the Holy Spirit is a subject so profound, and involved with the inner man, that no soul will be able to truly comprehend what I say, unless it has been taught of God.

I have heard of an old minister, who told someone at Cambridge college, that he understood a language that he never learned in all of his life. “I have not,” he said, “even a smattering of Greek, and I know no Latin, but thank God, I can talk the language of Canaan, and that is more than you can.” So, beloved, I will now have to talk a little of the language of Canaan. If you cannot understand me, I am afraid it is because you are not a true Israelite; you are not a child of God, nor an inheritor of the kingdom of heaven. We are told in the text, that Jesus would send the Comforter, who would dwell with the saints, and be in them forever. Old Ignatius, the martyr, used to call himself the Godbearer, “because,” he said, “I bear within me the Holy Spirit.” And truly every Christian is a Godbearer. “Don't you know that you yourselves are God’s temple and that God's [Holy] Spirit lives in you?” [1 Corinthians 3:16 ] A man or woman is not a Christian who is not indwelt by the Holy Spirit; they may talk well, they may understand theology, and be sound Calvinists; they will be a finely dressed child of nature, but not the living child. They may have a profound intellect, a gigantic soul, a comprehensive mind, and a lofty imagination, that they may dive into all the secrets of nature, and know the path which the eagle's eye has never seen, and go into depths where man has never been, but they will not be a Christian with all this knowledge, they will not be children of God unless they understand what it is to have the Holy Spirit living within them forever. Some people call this fanaticism, and they say, “You are a Quaker; why not follow George Fox?” Well, we wouldn’t mind that much: we would follow any one who followed the Holy Spirit, even George, with all his eccentricities. I don’t doubt that in many cases, he was actually inspired by the Holy Spirit; and whenever I find a man in whom there rests the Spirit of God, the spirit within me leaps to hear the spirit within him, and we feel that we are one. The Spirit of God in one Christian soul recognizes the Spirit in another. I remember talking with a good man, as I believe he was, who was insisting that it was impossible for us to know whether we had the Holy Spirit within us or not. I would like for him to be here this morning, because I would read this verse to him, John 14:17 , which speaks of the Holy Spirit, “But you know him, for he lives with you and will be in you.” Ah! you think you cannot tell whether you have the Holy Spirit or not. Can I tell whether I am alive or not? If I were touched by electricity, could I tell whether I was or not? I suppose I could; the shock would be strong enough to make me know where I stood. So, if I have God within me - if I have Deity living within my body - if I have God the Holy Spirit resting in my heart, and making a temple of my body, do you think I will know it?

Call it fanaticism if you will, but I trust that there are some of us who know what it is to be always, or normally, under the influence of the Holy Spirit - always in one sense, normally in another. When we have difficulties, we ask for the direction of the Holy Spirit. When we do not understand a portion of Holy Scripture, we ask God the Holy Spirit to illumine us. When we are depressed, the Holy Spirit comforts us. You can’t tell what the wondrous power of the indwelling of the Holy Spirit is; how it pulls back the hand of the saint when he would touch the forbidden thing; how it prompts him to make a covenant with his eyes; how it binds his feet, lest they should walk down a slippery path; how it restrains his heart, and keeps him from temptation. O you, who know nothing of the indwelling of the Holy Spirit, don’t despise it. O don’t despise the Holy Spirit, for it is the unpardonable sin. “Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.” [Matthew 12:32 ] So says the Word of God. Therefore tremble, lest in anything you despise the influences of the Holy Spirit. But before closing this point, there is one little word that pleases me very much, that is the word “forever.”

You knew I wouldn’t miss that; you were certain I couldn’t let it go without observation. “Be with you forever.” I wish I could get an Arminian here to finish my sermon. I think I see him taking that word “forever.” He would say, “for - forever;” he would have to stammer and stutter; for he could never get it out all at once. He might stand here for a while and finally he would have to say, “The translation is wrong.” And I suppose the poor man would have to prove that the original manuscript was wrong too. Ah! but blessed be God we can read it - “He will be with you forever.” Once I am given the Holy Spirit, I will never lose him until “forever” has run out; until eternity has spun itself out of existence, which is impossible. IV. Now we have to close up with a brief remark on the reason why the world rejects the Holy Spirit.

It is said, “The world cannot accept him, because it neither sees him nor knows him.” [John 14:17 ] You know what is sometimes meant by “the world” - those whom God in his wondrous sovereignty passed over when he chose his people: the non-elect ones; those passed over in God's wondrous election - not reprobates who were condemned to damnation by some awful decree; but those passed over by God, when he chose his elect. These cannot receive the Spirit. Again, it means all those in a carnal state who are not able to procure for themselves this divine influence; and, thus it is true, “The world cannot accept him.” The unregenerate world of sinners despises the Holy Spirit, “because it does not see him.”

Yes, I believe this is the great secret why many laugh at the idea of the existence of the Holy Spirit - because they cannot see him. You tell the one who is absorbed by worldly pursuits and pleasures, “I have the Holy Spirit living within me.” He says, “I can’t see it.” He wants it to be something tangible - something he can recognize with his senses. Have you ever heard the argument used by the good old Christian against an unsaved doctor? The doctor said there was no soul, and asked, “Did you ever see a soul?” “No,” said the Christian. “Did you ever hear a soul?” “No.” “Did you ever smell a soul?” “No.” “Did you ever taste a soul?” “No.” “Did you ever feel a soul?” “Yes,” said the man - “I feel I have one within me.” “Well,” said the doctor, “there are four senses against one; you only have one on your side.” “Very well,” said the Christian, “Did you ever see a pain?” “No, said the doctor.” “Did you ever hear a pain?” “No.” “Did you ever smell a pain?” “No.” “Did you ever taste a pain?” “No.” “Did you ever feel a pain?” “Yes.” “And that is quite enough, I suppose, to prove there is a pain?” “Yes.” So the people of this world say, “There is no Holy Spirit,” because they cannot see it. But we feel it. You say that is fanaticism, and that we never have felt it. Suppose you tell me that honey is bitter, I reply, “No, I am sure you can’t have tasted it; taste it and try.” So it is with the Holy Spirit; if you ever felt his influence, you would no longer say there is no Holy Spirit, because you cannot see it.

Aren’t there many things, even in nature, which we cannot see? Did you ever see the wind? No; but you know there is wind, when you see the hurricane tossing the waves about, and tearing down the homes of men; or when, in the soft evening breeze, it kisses the flowers, and makes dew-drops hang in pearly coronets around the rose. Did you ever see electricity? No; but you know there is such a thing, for it travels along the wires for thousands of miles, and carries our messages; though you can’t see the thing itself, you know there is such a thing. So you must believe there is a Holy Spirit working in us, both to will and to do, even though it is beyond our senses. But the last reason why the unregenerate world of sinners laugh at the doctrine of the Holy Spirit, is, because they don’t know him.

If they knew him by heartfelt experience and if they recognized his activity in the soul; if they had ever been touched by him; if they had been made to tremble under a sense of sin; if they had had their hearts melted, they would never have doubted the existence of the Holy Spirit. And now, beloved, it says, “He lives with you, and will be in you.” We will close up with that sweet remembrance - the Holy Spirit lives in all believers and will be with them. One word of comment and advice to the saints of God, and to sinners, and I will be done.

Saints of the Lord! you have this morning heard that God the Holy Spirit is a person; you have had it proved to your souls. What follows from this? Why, it follows how serious you should be in prayer to the Holy Spirit, as well as for the Holy Spirit.

Let me say that this is an inference that you should lift up your prayers to the Holy Spirit: that you should cry earnestly to him; for he is able to do immeasurably more than all we ask or imagine.

See this mass of people here this morning. Who can convert it? See this crowd? Who is to make my influence permeate through it? You know this place now has a mighty influence, and, God blessing us, it will have an influence not only upon this city, but upon the country at large; for we now employ the press as well as the pulpit; and certainly, I should say, before the close of the year, more than two hundred thousand of my writings and sermons will be scattered through the land - words uttered by my lips, or written by my pen. But how can this influence be rendered for good? How will God's glory be promoted by it? Only by incessant prayer for the Holy Spirit; by constantly calling down the influence of the Holy Spirit upon us; we want him to rest upon every page that is printed, and upon every word that is uttered. Let us then be doubly serious in pleading with the Holy Spirit, that he would come and own our labors; that as a result the whole church at large may be revived, and not just ourselves, but the whole world share in the benefit. Then, to the unsaved, I have this one closing word to say. Always be careful how you speak of the Holy Spirit.

I don’t know what the unpardonable sin is, and I don’t think any man understands it; but it is something like this: “He that speaks a word against the Holy Spirit will never be forgiven.” I don’t know what that means; but tread very carefully! There is danger; there is a pit which our ignorance has covered by sand; tread very carefully! you may fall into the pit before the next hour. If there is any strife in your heart today, perhaps you will go to the pub and forget it. Perhaps there is some voice speaking in your soul, and you will ignore it. I am not telling you that you will be resisting the Holy Spirit, and committing the unpardonable sin; but it is somewhere there. Be very careful.

O, there is no crime on earth so wicked as the crime against the Holy Spirit! You may blaspheme the Father, and you will be damned for it, unless you repent; you may blaspheme the Son, and hell will be your judgment, unless you are forgiven; but blaspheme the Holy Spirit, and the Lord says: “There will be no forgiveness, either in this age or in the age to come.” [Matthew 12:32 ]

I cannot tell you what it is; I don’t profess to understand it; but there it is. It is the danger signal; stop! man, stop! If you have despised the Holy Spirit - if you have laughed at his revelations, and scorned what Christians call his influence, I beg you to stop! This morning seriously deliberate. Perhaps some of you have actually committed the unpardonable sin; stop! Let fear stop you; sit down. Don’t drive on so rashly as you have done, Jehu! O slacken your reins! You who are such a wicked sinner - you who have uttered such harsh words against the Trinity, stop! Ah! it makes us all stop. It makes us all draw back, and say, “Have I done such a thing?” Let us think of this; and let us not at any time stifle either with the words or the acts of God the Holy Spirit. Amen.

Kelly Commentary on Books of the Bible

The point at which we have arrived gives me an opportunity of saying a little on the beginning of this chapter, and the end of the last; for it is well known that many men, and, I am sorry to add, not a few Christians, have allowed appearances to weigh against John 7:53 John 8:11 a very precious portion of God's word. The fact is, that the paragraph of the convicted adulteress has been either simply left out in some copies of Scripture, or a blank equivalent to it appears, or it is given with marks of doubt and a good deal of variety of reading, or it is put in elsewhere. This, with many alleged verbal peculiarities, acted on the minds of a considerable number, and led them to question its title to a place in the genuine gospel of John. I do not think that the objections usually raised are here understated. Nevertheless, mature as well as minute consideration of them fails to raise the slightest doubt in my own mind, and therefore to me it seems so much the more a duty to defend it, where the alternative is a dishonour to what I believe God has given us.

In its favour are the strongest possible proofs from such a character in itself, and such suitability to the context, as no forgery could ever boast. And these moral or spiritual indications (though, of course, only to such as are capable of apprehending and enjoying God's mind) are incomparably graver and more conclusive than any evidence of an external sort. Not that the external evidence is really weak, far from it. That which gives such an appearance is capable of reasonable, unforced, and even of what seems almost to amount to an historical solution. The meddling was probably due to human motives no uncommon thing in ancient or modern times. With good and with bad intentions men have often tried to mend the word of God. Superstitious persons, unable to enter into its beauty, and anxious after the good opinion of the world, were afraid to trust the truth which Christ was here setting forth in deed. Augustine,* an unimpeachable witness of facts, nearly as old as the most ancient manuscripts which omit the paragraph, tells us that it was from ethical difficulties some dropped this section out of their copies. We know for certain that dogmatic motives similarly influenced some in Luke 22:42-43. One of the considerations, adverted to already, ought to weigh exceedingly with the believer. The account, I shall show, is exactly in harmony with the Scripture that follows it not less so than the Lord's refusal to go up to the feast and show Himself to the world, with His words which follow on the gift of the Holy Ghost in John 7:1-53; or, again, the miracle of the miraculous bread, with the discourse appended on the needed food for the Christian inJohn 6:1-71; John 6:1-71. In a word, there is here, as there, an indissoluble link of connected truth between the facts related and the communication our Lord makes afterwards in each instance respectively.

* The suspicion that some weak believers or enemies of the faith omitted the section, as the Bishop of Hippo suggests, would expose the passage to be tampered with. It is very likely that the Christians who read the Shepherd of Hermas in their public services would omit John 8:1-11. Similar unbelief inclines critical judgment in that direction now. Judgment of facts is apt to be swayed and formed by the will.

For, let me ask, what is the salient divine principle which runs through our Lord's conduct and language when the scribes and Pharisees confront Him with the woman taken in adultery? A flagrant case of sin was produced. They manifest no holy hatred of the evil, and certainly feel no pity for the sinner. "They say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou?* This they said, tempting him, that they might have to accuse him." Their hope was to ensnare Christ, and to leave Him only a choice of difficulties: either a useless repetition of the law of Moses, or open opposition to the law. If the latter, would it not prove Him God's adversary? If the former, would He not forfeit all His pretensions to grace? For they were well aware, that in all the ways and language of Christ, there was that which totally differed from the law and all before Him. Indeed, they counted on His grace, though they felt it not, relished it not, in no way valued it as of God; but still they so expected grace in our Lord's dealing with so heinous a sinner as the one before them, that they hoped thereby to commit Him fatally in the eyes of men. Enmity to His person was their motive. To agree with Moses or to annul him seemed to them inevitable, and almost equally prejudicial to the claims of Jesus. No doubt, they most expected that our Lord in His grace would oppose the law, and thus put Himself and grace in the wrong.

* It is the remark of a critic unfriendly to the passage, that this question belongs to the last days of our Lord's ministry, and cannot well be introduced chronologically here. Unconsciously, however, this is really a strong confirmation; for morally John starts with the rejection of Jesus, and gives at the beginning even (as in the cleansing of the temple) similar truths to those which the rest attest at the close.

But the fact is, the grace of God never conflicts with His law, but, on the contrary, maintains its authority in its own sphere. There is nothing which clears, establishes, and vindicates the law, and every other principle of God, so truly as His grace. Even the proprieties of nature were never so made good as when the Lord manifested grace on the earth. Take, for instance, His ways inMatthew 19:1-30; Matthew 19:1-30. Who ever developed God's idea and will in marriage as Christ did? Who cast light on the value of a little child till Christ did? When a man left Himself, who could look so wistfully and with such love upon him as Jesus? Grace therefore is in no way inconsistent with, but maintains obligations at their true height. It is precisely thus, only still more gloriously, with our Lord's conduct on this occasion; for He weakens not in the least either the law or its sanctions, but contrariwise sheds around divine light in His own words and ways, and even applies the law with convincing power, not merely to the convicted criminal, but to the more hidden guilt of her accusers. Not a single self-righteous soul was left in that all-searching presence none indeed of those who came about the matter, except the woman herself.

Choose for me in all Scripture a preface of fact so suited to the doctrine of the chapter that follows. The whole chapter, from first to last, beams with light the light of God and of His word in the person of Jesus. Is not this undeniably what comes out in the opening incident? Does not Christ present Himself in discourse just after as the light of the world (so continually in John), as God's light by His word in Himself, infinitely superior even to law, and yet at the same time giving the law its fullest authority? Only a divine person could thus put and keep everything in its due place; only a divine person could act in perfect grace, but at the same time maintain immaculate holiness, and so much the more because it was in One full of grace.

This is just what the Lord does. Therefore, when the charge was brought thus heartlessly against outward evil, He simply stoops down, and with His finger writes on the ground. He allowed them to think of the circumstances, of themselves, and of Him. As they still continued asking, He lifted up Himself, and said unto them, "He that is without sin among you, let him first cast the stone at her." And again, stooping down, He writes on the round. (Verses John 8:6-8) The first act allows the full iniquity of their aim to be realized. They hoped, no doubt, it might be an insuperable difficulty to Him. They had time to weigh what they had said and were seeking. When they continued to ask, and He lifted Himself up and spoke to them those memorable words, He again stoops, that they might weigh them in their consciences. It was the light of God cast on their thoughts, words, and life. The words were few, simple, and self-evidencing. He that is without sin among you, let him first cast the stone at her." The effect was immediate and complete. His words penetrated to the heart. Why did not some of the witnesses rise and do the office? What! not one? "They which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last.; and Jesus was left alone, and the woman standing in the midst." (v. John 8:9) The law had never done this. They had learnt and trifled with the law up to this time; they had freely used it, as men do still, to convict other people. But here was the light of God shining full on their sinful condition, as well as on the law. It was the light of God that reserved all its rights to the law, but itself shone with such spiritual force as had never reached their consciences before, and drove out the faithless hearts which desired not the knowledge of God and His ways. And this a waif tossed haphazard on the broken coast of our gospel! Nay, brethren, your eyes are at fault; it is a ray of light from Christ, and shines just where it should.

It was not exactly, as Augustine says, "Relicti sunt duo, misera, et misericordia" ( In Jo. Evang. Tr., xxxiii. 5); for here the Lord is acting as light. Therefore, instead of saying, Thy sins are forgiven, He asks, "Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more."* It is not pardon, nor mercy, but light. "Go, and sin no more" (not, "Thy faith hath saved thee: go in peace"). Man invented such a story as this! Who since the world began, had he set to work to imagine an incident to illustrate the chapter, could or would have framed such an one as this? Where is there anything like it, that poet, philosopher, historian ever wrote, ever conceived? Produce the Protevangelion, the gospel of Nicodemus, or any other such early writing. These, indeed, are the genuine productions of man; but what a difference from that before us! Yet is it in the truest sense original, entirely distinct from any other fact, either in the Bible, or anywhere else, not, of course, excepting John himself. Nevertheless, its air, scope, and character can be proved, I think, to suit John, and no other; and this particular context in John, and no other. No theory is less reasonable than that this can be either a mere floating tradition stuck in here by some chance, or the work of a forger's mind. I do not think it harsh, but charitable to speak thus plainly; for the course of incredulity is now running strong' and Christians can hardly avoid hearing of these questions. I therefore do not refuse this opportunity of leading any simple souls to see how truly divine the whole bearing of this portion is how exactly apposite to that which the Lord insists on throughout the chapter. For, immediately after, we have doctrine unfolded which, no doubt, goes farther, but is intimately connected, as no other chapter is, with the story.†

*The fact that κατακρίνω is found here twice, and here only in John, is of no weight against the genuineness of the passage. It is the strict judicial term for passing an adverse sentence among men. How, where, could this be anywhere else in John? It is not true that κρίνω is ever used in this sense anywhere in John. It means, and should always be rendered, "judge," not "condemn," though the effect for the guilty (and man is guilty) be necessarily condemnation.

†Among the detailed objections to the genuineness of the passage (John 7:53; John 8:1-11), it is contended that the evidence of Augustine and Nicon (who distinctly tell us that it was expunged wilfully on account of the supposed license it gave to sin) does not account for the omission ofJohn 7:53; John 7:53. But this is short-sighted. For the going of each to his home is in evident connection with, and contra-distinction to, the going of Jesus to the mount of Olives. He was ever the stranger here. And what gospel, or whose style, does this simple but profound contrast suit so much as John? (Compare John 20:10-11) We know, fromJohn 18:2; John 18:2, that this neighbourhood was the frequent resort of Jesus with His disciples.

Next, the idea of many distinct and independent texts (as distinguished from abundance of various readings) seems an evident exaggeration. Take the fact, that this is eked out by putting the Received Text as one; the text of D (or Beza's Cambridge Uncial) as another; and that of most of the MSS. E F G H K M S U, etc., as a third. Now, what right has the Received Text to be thus ranged? It was formed by collating some of those very manuscripts which are thrown together as a third text. The true conclusion, therefore, is simply the not at all unprecedented phenomenon that D differs considerably from almost if not all other manuscripts, and that the Received Text is but a poor approximation to a text based on a collation of manuscripts. A really standard text, which gives just but discriminating value to an worthy witnesses, is as yet a desideratum.

Thirdly, what the contents of the passage are which countenances the notion that there is some inherent defect in the text to invalidate its claim to a place in the sacred narrative I cannot divine, as it is not here explained.

The fourth objection is the very general concurrence of the MSS. that contain the passage in placing it here. Why this place, of all others, should have been selected, will be no difficulty to those who feel with me; but, on the contrary, in my judgment, it refutes the "desperate resource" (as it is even allowed to be, strange to say, by those who adopt it), that the evangelist may have in this solitary case incorporated a portion of the current oral tradition into his narrative, which was afterwards variously corrected from the gospel to the Hebrews, or other traditional sources, and from different diction put in at the end ofLuke 21:1-38; Luke 21:1-38, or elsewhere. I am convinced, that where there is a real understanding of John 8:1-59 as a whole, the opening incident will be felt to be a necessary exordium of fact before the discourse which, to my mind, manifestly and certainly grew out of it, as surely as it happened then, and at no other time. Lastly, the mind which could conceive that the fact, as well as the tone or the moral drift of this incident, fits in to the end of Luke 21:1-38 rather than to the beginning ofJohn 8:1-59; John 8:1-59, seems so decidedly imaginative, that reasoning is here out of place, particularly as it is allowed, along with this, that its occurrence here (spite of the evidence of some cursive MSS. for Luke 21:1-38) seems much in its favour. Lastly, I have examined with care, and satisfied myself, that the alleged weightiest argument against the passage, in its entire diversity from the style of John's narrative, is superficial and misleading. Some peculiar words are required by the circumstance; and the general cast and character of the passage, so far from being alien to the evangelist's manner, seems to me, on the contrary, in his spirit, rather than in any other inspired writer's, no matter in which of the manuscripts we read it. D is the copy which makes the chief inroads; this is a common thing with that venerable, but most faulty document.

Jesus spoke again to them (the interrupters having disappeared). "I am the light of the world." He had just acted as light among those who had appealed to law; He here goes on, but widens the sphere. He says, "I am the light of the world." it is not merely dealing with scribes and Pharisees. Further, "He that followeth me shall not walk in darkness, but shall have the light of life." The life was the light of men, the perfect display and guide of the life He was to His followers. The law never is this good if a man use it lawfully, but not for a righteous man whose Christ is. So Christ tells the Pharisees who objected that He knew whence He came, and whither He was going: they were in the dark, and knew nothing of it. They were in the unrelieved darkness of the world, they judged after the flesh. Not so Jesus: He did not judge. Yet, if He did, His judgment was true; for He was not alone, but His Father was with Him. And their law bid them bow to two witnesses. But what witnesses? His testimony was so decided, that the reason why they did not then lay hands on Him was simply this His hour was not yet come. (Verses John 8:12-20)

The Lord throughout the chapter speaks with more than usual solemnity, and with increasing plainness to His enemies, who knew neither Him nor His Father. They should die in their sins; and whither He went, they could not come. They were from beneath of this world; He from above, and not of this world.

The truth is, that throughout the gospel He speaks as One consciously rejected, but morally judging all things as the Light. He therefore does not scruple to push things to an extremity, to draw out their real character and state most distinctly; to pronounce on them as from beneath, as He Himself from above; to show that there was no resemblance between them and Abraham, but rather Satan, and not the smallest communion in their thoughts with His Father's. Hence it is, too, that later on He lets them know that the time is coining when they should know who He was, but too late. He is the rejected light of God, and light of the world, from the first, and all through; but, more than this, He is the light of God, not only in deed, but in His word; as elsewhere He let them know they would be judged by it in the last day. Hence, when they asked Him who He was, He answers them to that effect; and I refer to it the more, because the force is imperfectly given, and even wrongly, in verse 25: "Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning." Not only is there no need of adding "the same," but there is nothing that answers to "from the beginning." And this, again, has involved our translators in a change of tense, which is not merely uncalled for, but spoils the true idea. Our Lord does not refer to what He had said at or from any starting-point, but to what He speaks always, as then also. In every respect the sense of the Holy Ghost is enfeebled, changed, and even destroyed in the common version. What our Lord did answer is incomparably more forcible, and in exact accordance with the doctrine of the chapter, and the incident that begins it. They asked Him who He was. His answer is this: "Absolutely that which I also am speaking to you." I am thoroughly, essentially what I also speak. It is not only that He is the light, and that there is no darkness in Him as there is none in God, so none in Him; but, as to the principle of His being, He is what He utters. And, indeed, of Him only is this true. A Christian may be said to be light in the Lord; but of none, save Jesus, could it be said, that the word he discourses is the expression of what he is. Jesus is the truth. Alas! we know that, so false is human nature and the world, nothing but the power of the Spirit, revealing Christ to us through the Word, keeps us even as believers from departure into error, misconduct, and evil of any kind. None but One could say, "I am what I speak." And this is precisely what Christ is showing throughout the scene. He was the light to convict the doers of darkness, however hidden; He was the light which made others no matter what they might have been in the world to be light, if they followed Himself, God manifest in flesh. He manifested God, and made man manifest also. Everything was manifested by the light. Who is He? "Absolutely ( τὴν ἀρχὴν ) what I speak." What He utters in speech is what He is. There was not the smallest deflection from the truth; His every word and way declared it. There was never the appearance of what He was not. He is always, and in every particular, what He speaks.

How entirely this falls in with what we have elsewhere, does not need to be pressed. We see farther on the same doctrine, only ever expanding; revelation clearer, and more antagonistic to more and more determined unbelief. He lets them know, that when they have lifted up the Son of man, then they shall know that Jesus is He (the truth would be thoroughly out), "and that I do nothing of myself; but as my Father hath taught me, I speak these things." It is not miracles here, but the truth. He not only is the truth in His own person, but He speaks it. He speaks it to the world also; for all through John's gospel, although it be the eternal life that was with the Father, the Word that was with God in the beginning, still, He is also (from John 1:14) a man on earth a real, true man here below, however truly God. And so it is in this chapter. It began by showing that He is so in act; then it opens out that He is so in word. He said to the world what He heard from Him that sent Him as they rightly understood, from the Father.

He pursues the same line in dealing with the Jews who believed in Him (verse John 8:31): "If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed." Thus His word (not the law) is the sole means of knowing the truth and its liberty. It was not merely a question of commands, or of something God wanted from man. That had been given, and tried; and what was the end of it for them and Him? Now much more was at stake, even the manifestation of God in Christ to the world, and this also in His word, in the truth. It became a test, therefore, of the truth; and if they continued in His word, they should be His disciples indeed; and should know the truth, and the truth should make them free.

But then there is another thing required to set free, or rather which does à fortiori set free. The truth learnt in the word of Jesus is the only foundation. But if received, it is not merely that I have the truth, so to speak, as an expression of His mind, but of Himself of His person. Hence it is that He touches on this point in verse 36: "If the Son therefore shall make you free, ye shall be free indeed." It is not merely, then, the truth making free, but the Son. He who pretends to receive the truth, but does not bow before the glory of the Son, proves that there is no truth in him. He that receives the truth might at first be very ignorant; the truth may be, then, nothing more than that which lets in the light of God graciously, but in a limited measure. It is rarely that all at once the full glory of Christ bursts in upon the soul. As with the disciples, so it might be with any soul now. There might be real, but gradual perception; but the truth invariably works thus, where God is the teacher. Then, as light increases, and the glory of Christ shines more distinctly, the heart welcomes Him; and so much the more rejoices as He is exalted. On the contrary, where it is not the truth, but theory or tradition a mere reasoning or sentiment about Christ, the heart is offended by the full presentation of His glory, stumbles at it, and turns away from Him, just because it cannot bear the strength and brightness of that divine fulness which was in Christ: it knows not God, nor Jesus Christ whom He has sent. Eternal life is unknown and unenjoyed.

Further, the Lord brings out here another thing worthy of all attention; especially as the same principle runs through from the incident at the beginning of the chapter. It is not merely light, truth, and the Son known in the person of Christ, but also as contrasted with the law. Did they boast in the law? What place had they under it? Slaves! Yes, and they were faithless to it; they broke the law; they were slaves of sin. It is not the slave, but the Son, who abides in the house. Thus the law is not in any way lowered, but at the same time there is the bright contrast of Christ with it. The law has its just place; it is for servants, and deals with them justly. The consequence is, there is no permanence for them, any more than liberty. Law could not meet the case; nothing, and none short of the Son. "Whosoever committeth sin is the servant of sin." Was not this precisely what He had brought home to the conscience at the beginning of the chapter? Before God (and He was God) it was not what the poor woman had done that was all, but what they were, and they were convicted of sin; they were not without sin. He had said, "The servant abideth not in the house;" and this was precisely the case with them; they were obliged to go.* "But the Son abideth ever," and so He does in the best, and highest, and truest estate. Thus the doctrine entirely harmonizes with the fact, and in a way that does not appear at first sight, but only as we look into it a little more closely, and search into the depths of the living word of God, though none of us can boast of the progress we have made. Nevertheless, we may be permitted to say, that the more closely we are given of God to apprehend the truth, the more the divine perfectness of the entire picture becomes manifest to our souls.

*"They were struck by the power of the word of Christ," says an opponent of the claim of the commencing section to a genuine and divinely given place in the chapter, unconscious that he is thereby illustrating its connection with the whole current of the chapter.

I need not go through the particulars which the Lord brings out in laying bare the condition of the Jews, the seed (not the children) of Abraham, but really of their father the devil, and manifesting it in the two characters of liar and murderer. They did not know His speech, because they could not hear His word. The truth meant is the key to the outer vehicle of it just the reverse of man's knowledge. In fine, all is shown in its true essential character here, the convicted one and her accusers, the Jews, the world, the disciples, the truth, the Son, Satan himself, God Himself. Not only is Abraham* seen truly (not as misrepresented in his seed), but One who was greater than "our father" Abraham, who would say, If I honour myself, my honour is nothing; but who could say (with a verily, verily), "BEFORE ABRAHAM WAS, I AM." He is the light in deed and word. He says so. Then He deals with them, convicting them more and more. He shows that the truth is found here only in His word. He, the witness, testifies that He is the Son. But the chapter does not end before He announces His eternal Godhead. He is God Himself, yet hides Himself when they took up stones to stone Him. His hour was not yet come. This is the truth of them, as of Him. He was God. Such is the truth. Short of this, we have not the truth of Christ. But it is the growing rejection of Christ's word that leads Him on step by step to the assertion that He was very God, though a man upon the earth.

* I apprehend that by "my day" He means the day of Christ's glory; not vaguely the time of Christ, but the day when He will be displayed in glory. "Your father Abraham rejoiced to see my day." He looked for that day of Christ's appearing in glory, and he "saw it, and was glad." It was the day when the promises would be accomplished, and very naturally he who had the promises looked for the time when they are to be made good in Christ.

Like the preceding, John 9:1-41 shows us the Lord rejected here in His work, as there in His word. The difference a little answers to what we have seen in John 5:1-47; John 6:1-71. In the fifth chapter He is the quickening Son of God; but all testimonies are vain, and judgment awaits the unbeliever a resurrection of judgment. In John 6:1-71. He is seen as the suffering Son of man, who takes the place of humiliation, instead of the kingdom which they wanted to force on Him. But no; this was not the purpose for which He had come, though true in its own time; but what He took, and took because His eye was ever single, viewed as man, was for God's glory, not for His own; and the real glory of God in a ruined world is only met by the service and death of the Son of man dying for sinners and for sin. Somewhat similarly in John 8:1-59 He is the rejected Word, who confesses Himself (when most scorned and men are ready to stone Him) to be the everlasting God Himself. As man becomes more hardened in unbelief, Christ becomes more pointed and plain in the assertion of the truth. Thus the more it is pressed down, the more the brightness of the truth makes its way out, that He is God. They had fully heard now who He was, and therefore must He be ignominiously cast out. His words brought God too close, too really; and they would not bear them.

But now He is rejected in another way, and in this it is as man, though declaring Himself and worshipped as Son of God. We shall see that there is stress on His manhood, more especially as the necessary mould or form which divine grace took to effect the blessing of man, to work the works of God in grace on the earth. Accordingly, here it is not merely that man is seen to be guilty, but blind from his birth. Doubtless there is light that discovers man in his evil and. unbelief; but man is sought and met by His grace; for here the man had no thought of being healed never asked Jesus to heal him. There was no cry here to the Son of David. This we hear most properly in the other gospels, which develop the last offer of the Messiah to the Jews. In every one of the gospels, indeed, we have Him finally presented as the Son of David; and therefore, although it be the proper province of Matthew, yet inasmuch as all the synoptic gospels dwell on our Lord at the close as Son of David, all the gospels give the story of the blind man at Jericho. Matthew, however, gives blind men over and over again, crying to Him, "Son of David." The reason is, I suppose, that not merely is He so presented at the last, but all through in Matthew. In John this case does not appear at all; no blind man cries to the Son of David throughout. What is brought before us in the man, blind from his birth, is a wholly different truth. It was, indeed, the most desperate case. Instead of the man looking to Christ, it is Christ that looks at the man, without a single cry or appeal to Him. It is absolute grace. If it be not the Father seeking, at any rate it is the Son. It is One who had deigned to become man in love to man. He is seeking, though rejected, to display the grace of God toward this poor blind beggar in his abject need: "As Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?"

They had nothing better than Jewish thoughts about the case. But all through the gospel of John Christ is setting aside these thoughts on every side, whether in enquirers outside, or more particularly in disciples, who were under this pernicious influence like other people. Here the Lord answered, "Neither hath this man sinned, nor his parents." The ways of God are not as man's; and their revelation stands in contrast with Jewish notions of retributive justice. The reason lay deeper than what his parents deserved, or the foresight of what he would do amiss. Not that the man and his parents were not sinners; but the eye of Jesus saw beyond nature, or law, or government, in the man's blindness from his birth. To divine goodness, the inner and true and ultimate reason, God's reason if one may be permitted such a phrase was to furnish an opportunity for Christ to work the works of God on the earth. How blessedly grace operates in, and judges of, a hopeless case! That it was wholly outside the resources of man made it just the occasion for Jesus, for the works of God. This is the point of the chapter Jesus working the works of God in free unconditional grace. In John 8:1-59 the prominent feature. is the word of God; here, the works of God made effectual and manifest in grace. "I must work the works of him that sent me while it is day." Therefore can one say, that it is unqualified grace, because it is not merely God mercifully answering man's appeal, and blessing man's work, but God sending, and Christ working. "I must work the works of him that sent me." What grace (save in Jesus all through) can be compared with this? Jesus, then, was doing this work "while it is day." Day was while He was present with them. Night was coming, which would be, for the Jew, the personal absence of the Messiah; indeed, such for any would be the departure of the Son of God. "The night cometh when no man can work." (Verse 4) Higher things might follow in their season, and brighter light suited to them when the day should dawn, and the day-star arise in hearts established with grace. But here it is the time of the absence of Jesus in contrast with His presence on earth as He then was. "As long as I am in the world, I am the light of the world." (Verse 5)

This establishes very plainly the fact, that these two chapters are so far linked together, in that they look at Christ as light, and the light of the world too. But, far from being confined to Israel, it rather sets aside the Jewish system, which assumes to order things justly now according to man's conduct, thus ignoring man's ruin by sin, and God's grace in Christ as the sole deliverance. Here it is not so much the light by the word convicting man, and bringing out God's nature and the reality of His own personal glory, but "the light of the world" as manifesting God graciously working in power contrary to nature. It was a question not of light for eyes, but of giving power to see the light to one wholly and evidently incapable of seeing as he was. Hence we do well to remark the peculiarity in the Lord's manner of working. He lays clay upon the man's eyes; an extraordinary step at first sight. In truth, it was the shadow of Himself become man, an apt figure of the human body which He took in order therein to do God's will. He was not simply Son of God, but Son of God possessed of a body prepared of God. (Hebrews 10:1-39) He became man; and yet the fact of the body of Christ of God's Son being found in fashion as a man only and greatly increases the difficulty at first sight, because nobody, apart from the word of God, would look for a divine person in such a guise. But when faith bows to the word, and accepts the will of God in it, how precious the grace, how wise the ordering yea, how indispensable it is learnt to be! So with the man already blind before. Putting the plaster of clay over his eyes did not at once mend his blindness in the least; but, if anything, the contrary would have hindered his seeing, had he seen before. But when he goes at the word of Jesus, and washes in the pool of Siloam that is, when the word is applied in the Holy Ghost to his case, revealing Jesus as the sent One of God (compareJohn 5:24; John 5:24), all was so far plain. It was not a mere man who had spoken; he apprehended in Jesus One Sent (for the pool to which the Lord directed the man to wash his clay-covered eyes in was called "Siloam;" that is, it bore the very name of "sent"). It was then understood that Jesus had a mission on earth to work the works of God. Though, of course, man born of a woman, He was more than human: He was the Sent One the Sent of the Father in love into this world, to work effectually where man was entirely incapable even of helping in any way.

Thus the truth was in process of application, so to speak. The man goes his way, washes, and comes seeing. The word of God explains this mystery. The Son's taking humanity is ever a blinding fact to nature; but he who is not disobedient to the word will assuredly not fail to find in the acknowledgment of the truth Christ's glory under His manhood, as well as the need of his own soul met with a power and promptness which answers, as it is due, to His glory who wrought in grace here below.

Nevertheless, the word of the Lord tried him as ever; other hearts were tested by it too. The neighbours were astonished, and questions arise; the Pharisees are stirred but divided (for this miracle, also, was wrought on a sabbath). The parents being summoned, as well as himself questioned, all stand to the great and indisputable fact: the man just healed was their child, and he had been born blind. The man indeed witnessed what he believed of Jesus, and the threat of the consequences was only made the clearer, even though there was a total avoidance of all dangerous answers on the parents' part, and a determination to reject Christ and those who confessed Him in the Pharisees. The work of grace was hated, and especially because it was wrought on the sabbath day. For this bore solemn witness, that in the truth of things before God there was no sabbath possible for them: He must work if man was to be delivered and blessed. Of course, there was the holy form, and there was no doubt as to the duty; but if God revealed Himself on earth, neither forms nor duties, paid after a sort by sinful men, could hide the awful reality that man was incapable of keeping such a sabbath as God could recognise. The day had been sanctified from the beginning; the duty of the Jew was unquestionable; but sin was man's state; after every remedial measure, he was thoroughly and only evil continually.

In fact, so far the Jew quite understood, as far as that went, the moral meaning of the Lord's working thus both either on the impotent man before, and now on the blind man. For such deeds on the sabbath did pronounce sentence of death on that whole system, and on the great badge of relationship between God and Israel. If Jesus was true God as well as man, if He was really the light of the world, yet wrought on the sabbath day, there was plain evidence on God's part of what He thought of Israel. They felt it to be a matter of life and death. But the man was led on by these conscienceless attacks, as is always the case where there is simple faith. The effort to destroy the person of Christ and to undermine His glory only developed, in the goodness of God, that divine work which had already touched his soul, as well as given him eyes to see. Thus was his faith exercised and cleared, side by side with the unbelief and hostility of the enemies of Christ. The consequence is, that we have a beautiful history in this chapter of the man led on step by step; first owning the work the Lord had wrought with simplicity, and therefore in force of truth: what he does not know he owned with just the same frankness. Then, when the Pharisees were divided, and he was appealed to once more, "He is a prophet" was his distinct answer. Then, when the fact was only the more established by the parents, spite of their timidity, the hypocritical effort to honour God at the expense of Jesus draws out the most withering refutation (not without a taunt) from him who had been blind. (Verses 24-33) This closed, they could not answer, and cast him out. (Verse 34)

How beautiful to mark the Spirit's love, dwelling fully and minutely on a blind beggar taught of God, thus gradually and evermore beating their in credulous objections smaller than when they cast him out as dirt in the streets! What a living picture of the new witness for Christ! A character plain, honest, energetic, not always the most gracious, but certainly confronted with the most heartless and false of adversaries. But if the man finds himself out of the synagogue, he is soon in the presence of Christ. The religious world of that day could not endure a witness of divine power and grace which they themselves, feeling not the need, denied, denounced, and did all they could to destroy. Outside them, but with Jesus, he learns more deeply than ever, so as to fill his soul with profound joy and gladness, that the wondrous healer of his blindness was not merely a prophet, but the Son of God just object of faith and worship. Thus clearly we have in this case the rejection of Jesus viewed, not in open attack on His own person, as in the. chapter before, where they took up stones to stone Him, but here rather in His friends, whom He had first met in sovereign grace, and did not let them go till fully blessed, ending in Jesus worshipped outside the synagogue as the Son of God. (Verses 38-40)

Then the Lord declares the issues of His coming. "For judgment," He says, "I am come into this world, that they which see not might see; and that they which see might be made blind." In this gospel He ]lad said before, that it was to save and give life, not to judge, that He came. Such was the aim of His heart, at all cost to Himself; but the effect was moral in one way or the other, and this now. Manifest judgment awaits the evil by-and-by. And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth." They were offended at the notion of their not seeing. Did they insist that they saw? The Lord admits the plea. If they felt their sin and shortcoming, there might be a hope. As it was, then, sin remained. The boast, like the excuse, of unbelief is invariably the ground of divine judgment.

John 10:1-42 pursues the subject and opens out into a development, not of the spiritual history of a sheep of Christ, but of the Shepherd Himself, from first to last, here below. Hence, the Lord does not rest in a judgment extorted by their unbelief, and in contrast with the deliverance of faith, but develops the ways of grace here, as always in marked antithesis with the Jewish system, though connected with the man for His sake turned out of the synagogue, then found by Himself, and led into the fullest perception of His own glory outside the Jews, where alone real worship is possible. Accordingly our Lord traces this new history His own from the beginning.

"Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." It was not so with Jesus. He had entered in by the door, according to every requisition of the Scriptures. Although Son, He had submitted to each ordinance which God had laid down for the Shepherd of His earthly people. He accomplished the work that God had marked out for Him in prophecy and type. What had been required or stipulated, according to the law, that had He not rendered in full tale? He was born at the measured time, in the due place, from the sworn stock, and of the defined mother, according to the written word. God had taken care beforehand to make each important point plain, by which the true Christ of God was to be recognised; and all had been fulfilled thus far in Jesus thus far; for it is quite allowed that all the prophecies of subjugation and judgment, with the reign over the earth, remain to be accomplished. "To him," He says, "the porter openeth." This had been realized. Witness the Holy Ghost's action in Simeon and Anna, not to speak of the mass; and, above all, in John the Baptist. God had wrought by His grace in Israel, and there were godly hearts prepared for Him there.

"And the sheep hear his voice." (VerseJohn 10:3; John 10:3) So we find in the gospels, particularly Luke's, from the beginning. And he calleth his own sheep by name, and leadeth them out" an evident allusion to what had befallen the blind man. No doubt he had been turned out of the synagogue; but Christ imprints, on this, their wicked act, His own interpretation, according to divine counsels. Little did the man know at that painful moment, that it was in reality grace which was leading him out. If it was a little before His own public and final rejection, it was, after all, the same principle at the bottom. The disciple is not above his master; but every one that is perfect shall be as his master. "He goeth before them." This seems to refer to the manner in which it had been, and should be, accomplished. Already had the Lord tasted the enmity and scorn of man, and especially of the Jews; but He also knew the depths of shame and suffering which He must soon pass through, before there was an open separation of the sheep. Thus, whether it were done virtually or formally, in either case Jesus went before, and the sheep followed; "for they know his voice." This is their spiritual instinct, as it is their security not skill in determining or refuting error, but simple cleaving to Christ and the truth. See this exemplified in the once blind man. What weight had the Pharisees with his conscience? None whatever. They, on the contrary, felt he taught them. "A stranger will they not follow," any more than he would follow the Pharisees. For now, by the new eyes which the Lord had given him, he could discern their vain pretensions, and their hostility against Jesus so much the worse, because coupled with "Give God the praise." "A stranger will they not follow, but will flee from him" not because they are learned in the injurious jargon of strangers, "for they know not the voice of strangers." They know the Shepherd's voice, and this they follow. It is the love of what is good, and not skill in finding out what is evil. Some may have power to sift and discern the unsound; but this is not the true, direct, divine means of safety for the sheep of Christ. There is a much more real, immediate, and sure way. It is simply this: they cannot rest without the voice of Christ; and that which is not the voice of Christ they do not follow. What more suitable to them, or more worthy of Him?

As these things were not understood, the Lord opens out the truth still more plainly in what follows. Here (verse John 10:7) He begins by taking the place of "the door of the sheep;" not, be it observed, of the sheepfold, but of the sheep. He had entered in Himself by the door, not of the sheep, of course, but by the door into the sheepfold. He entered in according to each sign and token moral, miraculous, prophetic, or personal which God had given to His ancient people to know Him by. But enter as He might, the people who broke the law refused the Shepherd; and the end of it was, that He leads His own sheep outside, Himself going before them. Now, there is more, and He says, "I am the door of the sheep." The contrast of pretended or merely human shepherds is given in the next verse, which is parenthetical. "All that ever came before me [such as Theudas and Judas] are thieves and robbers [they secretly or openly enriched themselves by the sheep]: but the sheep did not hear them."

In verse 9 He enlarges. "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." The portion He gives the sheep is a contrast with the law in another way; not as light simply, as in the beginning of John 8:1-59, in detecting all sin and every sinner. Now, it is grace in its fulness. "By me," He says not by circumcision, or the law "By me if any man enter in." There was no question of entering in by the law; for it dealt with those who were already in a recognised relation with God. But now there is an invitation to those without. "By me if any man enter in, he shall be saved." Salvation is the first need of a sinner, and certainly the Gentile needs it as much as the Jew. "By me if any man" no matter who he may be, if he enter, he shall be saved. Nevertheless, it is only for those that enter in. There is no salvation for such as abide outside Christ. But this is not all; for grace with Christ freely gives, not salvation alone, but all things. Even now, too, "he shall go in and out." It is not only that there is life and salvation in Christ, but there is liberty, in contrast with the law. "And he shall find pasture." Besides, there is food assured. Thus we have here an ample provision for the sheep. To him that enters by Christ there is salvation, there is liberty, there is food.

Again, the Lord contrasts others with Himself. The thief cometh not, but for to steal, and to kill, and to destroy." By their fruits they should know them. How could the sheep trust such shepherds as these? "I am come that they might have life, and that they might have it more abundantly." There had been life when there was only a promise; there had been life all through the dealings of law. Clearly Christ had ever been the means of life from the day death entered the world. But now He was come, it was not only that they might have life, but that they might have it "more abundantly." This was the effect of the presence of God's Son in this world. Was it not right and becoming, that when the Son of God did humble Himself in this world, even to death, the death of the cross, dying also in atonement for sinners, God should mark this infinite fact and work and person by an incomparably richer blessing than ever had been diffused before? I cannot conceive it otherwise than the Word shows it is, consistently with the glory of God, even the Father.

Further, He was not only the door of the sheep, and then the door for others to enter in, but He says (verse John 10:11), "I am the good shepherd: the good shepherd giveth his life for the sheep." It is no longer only in contrast with a thief or a robber, with murderous intent or evidently selfish purposes of the worst kind, but there might be others characterised by a milder form of human iniquity not destroyers of the sheep, but self-seeking men. "He that. is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep." Christ, as the good shepherd, does nothing of the kind, but remains to suffer all for them, instead of running away when the wolf came. "I am the good shepherd, and know those that are mine, and am known by mine, as the Father knoweth me, and I know the Father." Such is the true sense of the verse. The John 10:14 th andJohn 10:15; John 10:15 th verses really form one sentence. They are not divided as we have them in our Bibles. The meaning is, that He showed Himself as the good Shepherd because He knew the sheep, and was known of them, just. as He knew the Father, and was known of the Father. The mutuality of knowledge between the Father and the Son is the pattern of the knowledge between the Shepherd and the sheep. In what a wondrous. place this puts us and the character of knowledge we possess. The knowledge which grace gives to the sheep is so truly divine that the Lord has nothing to compare it with, except the knowledge that exists between the Father and the Son. Nor is it merely a question of knowledge, intimate and perfect and divine as it is; but, moreover, "I lay down my life for the sheep." Other sheep, too, He intimates here, He had, who were to be brought in, that did not belong to the Jewish fold; He clearly looks out into the world, as always in the gospel of John. There was to be one flock (not fold), one Shepherd.

Moreover, in order to open yet more the ineffable complacency of the Father in His work abstractedly, He adds, "Therefore doth my Father love me, because I lay down my life." Not here "for the sheep," but simply, "that I might take it again." (VerseJohn 10:17; John 10:17) That is to say, besides laying down His life for the sheep, He laid down His life to prove His perfect confidence in His Father. Impossible for another, or all others, to give so much. Even He could not give more than His life. Any other thing would not be comparable to the laying down of His life. It was the most complete, absolute giving up of Himself; and He did give up Himself, not merely for the gracious end of winning the sheep to God from the spoiler, but with the still more blessed and glorious aim of manifesting, in a world where man had from the first dishonoured God, His own perfect confidence in His Father, and this as man. He laid it down that He might take it again. Thus, instead of continuing His life in dependence on His Father, He gives it up out of a still profounder and truly absolute dependence. "Therefore," says He, "doth my Father love me." This becomes a positive ground for the Father to love Him, additional to the perfection which had ever been seen in Him all His pathway through. Even more than this; although it is so expressly an act of His own, another astonishing principle is seen the union of absolute devotedness on His own part, in perfect freeness of His will, with obedience. (Verse 18) Thus the very same act may be, and is (as we find it in all its perfection in Christ) His own will, and yet along with this simple submission to His Father's commandment. In truth, He and the Father were one; and so He does not stop till we have this fully expressed in verse John 10:30. He and His Father were one one in everything; not only in love and gracious counsel for the sheep, but in nature, too in that divine nature which, of course, was the ground of all the grace.

But, besides this, the unbelief of the Jews brings out another thing; that is, the perfect security of the sheep a very important question, because He was going to die. His death is in view: what will the sheep do then? Would the death of Christ in any way imperil the sheep? The very reverse. The Lord declares this in a most distinct manner. He says, "My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand." (VersesJohn 10:27-28; John 10:27-28) First of all, the life is everlasting. But then it is not merely that the thing itself is eternal, but they shall never perish; for it might be pretended, that though the life lasts for ever, this is conditional on something in its recipients. Nay, "they shall never perish" the sheep themselves. Thus, not merely the life, but those who have it by grace in Christ, shall never perish. To conclude and crown all, as far as their security was concerned, the question is answered as to any hostile power. What about some one external to them? Nay; there again, as there was no internal source of weakness that could jeopard the life, so there should be no external power to cause anxiety. If there was any power that might do so righteously, surely it must be God's own; but, contrariwise, they were in the Father's hand, no less than in the Son's hand none could pluck them out. Thus the Lord fenced them round even by His death, as well as by that eternal life which was in Him, the superiority of which over death was proved by His authority to take it again in resurrection. This was the life more abundantly which they derived from Him. Why should any one wonder at its power? He was, for the sheep, against all adversaries; and so was the Father. Yea, "I and the Father are one." (VersesJohn 10:29-30; John 10:29-30)

As there had been a division among the Jews for His sayings, and their appeal in doubt to Him had drawn out both His treatment of them as unbelievers, and the security of the sheep who heeded His voice and followed Him, as He knew them (ver. John 10:19-30) so our Lord, in the presence of their hatred and still growing enmity (ver. John 10:31; John 10:31), convicts them of the futility of their objection on their own ground. Did they find fault because He took the place of being the Son of God? Yet they must allow that kings, governors, judges, according to their law, were called gods. "If he called them gods, unto whom the word of God came, and the scripture cannot be broken; say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?" A fortiori had He not a place which no king ever had? Did He, on their own principles, blaspheme then, because He said He was the Son of God? But He goes far beyond this. If they regarded not God's word, nor His words, He appeals to His works. "If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him." This connects, as I apprehend, the tenth chapter with the foregoing, and is in contrast with the eighth. They had thus repeatedly sought to kill Him, and He abandons them for the place in which John first baptized. In the face of total rejection, and in every point of view, both as the expression of God in the world, and of His working the works of grace in the world, the result was plain. Man, the Jew especially, settles down in resolute unbelief and deadly hostility; but, on the other hand, the indefeasible security of the sheep, the objects of grace, only comes out with so much the greater clearness and decision.

Nevertheless, though all was really closed, God would manifest by a full and final testimony what was the glory of Christ, rejected as He was, and previous to His death. And accordingly, in John 11:1-57; John 12:1-50 is given a strikingly rich presentation of the Lord Jesus, in many respects entirely differing from all the others; for while it embraces what is found in the synoptists (that is, the accomplishment of prophecy in His offer of Himself to Zion as the Son of David), John brings in a fulness of personal glory that is peculiar to his gospel.

Here we begin with that which John alone records the resurrection of Lazarus. Some have wondered that it appears only in the latest gospel; but it is given there for a very simple and conclusive reason. The resurrection of Lazarus was the most distinct testimony possible, near Jerusalem, in the face of open Jewish enmity. It was the grandest demonstrative proof that He was the Son of God, determined to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead. Who but He on earth could say, I am the resurrection and the life? Who had ever looked for more in Messiah Himself than Martha did raising up the dead at the last day?

Here I may just observe, that Romans 1:4 does not restrict the meaning to the fact that He was determined to be the Son of God with power by His own resurrection. This is not what the verse states, but that resurrection of the dead, or the raising of dead persons, was the great proof that defined Him to be the Son of God with power. No doubt His own resurrection was the most astonishing instance of it; but His raising of dead persons in His ministry was a witness also, as the resurrection of His saints by-and-by will be the display of it. Hence the verse in Romans 1:1-32 expresses the truth in all its extent, and without specifying any one in particular. So Lazarus, as being the most conspicuous case of resurrection any where appearing in the gospels, except Christ's own, which all give, was the fullest testimony that even John rendered to that great truth. Hence, then, as one might expect from its character, the account is given with remarkable development in that gospel which is devoted to the personal glory of Jesus as the Son of God. To this attaches the revelation of the resurrection, and the life in Him as a, present thing, superior to all questions of prophetic time, or dispensations. It could be found nowhere else so appropriately as in John. The difficulty, therefore, in its occurrence here and not elsewhere, is really none whatever to any one who believes the object of God as apparent in the gospels themselves.

But, then, there is another feature that meets us in the story. Christ was not only the Son of God, but the Son of man. He was the Son of God, and a perfect man, in absolute dependence on His Father. He was not to be acted upon by any feeling, except the will of God. Thus He carries His divine sonship into His position as a man on earth, and He never allows that the glory of His person should in the smallest degree interfere with the completeness of His dependence and obedience. Hence, when the Lord hears the call, "Behold, he whom thou lovest is sick" the strongest possible appeal to the heart for acting at once on it He does not go. His answer is most calm, and, if God be not before us, to mere human feeling it might seem indifferent. It was not so, but was utter perfection. "This sickness," He says, "is not unto death." Events might seem to contradict this; appearances might say it was to death, but Jesus was and is the truth always. "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." And so it was. "Now, Jesus loved Martha, and her sister, and Lazarus." Whatever, therefore, it might appear, His affection was unquestionable. But, then, there are other and even deeper principles. His love for Mary, for Martha, and for Lazarus weakened in no respect His dependence on God; He waited on His Father's direction. So, "when he heard that he was sick, he abode two days still in the same place where he was. Then after that saith he to his disciples, Let us go into Judea again. They say, Master, the Jews of late sought to stone thee; and goest thou thither again? Jesus answered, Are there not twelve hours in the day? If any man walk in the day he stumbleth not, because he seeth the light of this world. But if a man walk in the night he stumbleth, because there is no light in him." In Jesus there was nothing but perfect light. He was Himself the light. He walked in the sunshine of God. He was the very perfection of that which is only partially true with us in practice. "If, then, thine eye be single, thy whole body shall be full of light." Indeed, He was the light, as well as full of it. Walking accordingly in this world, He waited for the word of His Father. At once, when this came, He says, "Our friend Lazarus sleepeth, but I go that I may awake him out of sleep." There was no darkness in Him. All is plain, and He go" forth promptly with the knowledge of all He is going to do.

Then we have the ignorant thoughts of the disciples, though not unmixed with devotedness to His person. Thomas proposes that they should go to die with him. How marvellous is the unbelief even of the saints of God! He was going really to raise the dead; their only thought was to go and die with him. Such was a disciple's sombre anticipation. Our Lord does not say a word about it at the moment, but calmly leaves the truth to correct the error in due time. Then we have the wonderful interview with the sisters; and, finally, our Lord is at the grave, a consciously divine person, the Son of the Father, but in the perfectness of manhood, yet with such deep feeling as Deity alone could produce not only sympathy with sorrow, but, above all, the sense of what death is in this world. Indeed, our Lord did not raise up Lazarus from the dead, until His own spirit had just as thoroughly taken, as it were, the sense of death on His soul, as when, in the removal of any sickness, He habitually felt its burden (Matthew 8:1-34); not, of course, in a low, literal, physical manner, but weighing it all in His spirit with His Father. Of us it is said, "with groanings that cannot be uttered." If Christ groaned, His could not but be a groan in accordance with the Spirit justly and perfectly uttering the real fulness of the grief that His heart felt. In our case this could not be, because there is that which mars the perfectness of what is felt by us; but in the case of Christ, the Holy Ghost takes up and groans out that which we cannot fully express. Even in us He gives the sorrow a divine expression to God; and, of course, in Christ there was no shortcoming, no mingling of the flesh, but all was absolutely perfect. Hence, along with this, there comes the full answer of God to the divine glory and perfection of Christ. Lazarus comes forth at the word of Christ.

This seems to me of deep interest; for we are too apt to look on Christ merely as One whose power dealt with sickness and with the grave. But does it not weaken His power if the Lord Jesus Christ enters into the reality of the case before God? On the contrary, it better manifests the perfectness of His love, and the strength of His sympathy, to trace intelligently the way in which His spirit took up the reality of the ruin here below to bear and spread it before God. And I believe that this was true of everything in Christ. So it was before and when He came to the cross. Our Lord did not go there without feeling the past and present and future: the atoning work is not the same as the anguish of being cast off by His people, and the utter weakness of the disciples. Then the sense of what was coming was realized by His spirit before the actual fact. It is not true, but positively and wholly false doctrine, to confine our Lord Jesus to the matter of bearing our sin, though this was confessedly the deepest act of all. Of course, the atonement was only on the cross: the bearing of the wrath of God, when Christ was made sin, was exclusively then and there. But to find fault with the statement that Christ did in His own spirit realize beforehand what He was going to suffer on the cross, is to overlook much of His sufferings, to ignore truth, and despise Scripture either leaving out a large portion of what God records about it, or confounding it with the actual fact, and only a part of it after all.

It is true that many Christians have been absorbed with the bare exertion of power in the miracles of Christ. In His healing of disease they have passed by the truth expressed inIsaiah 53:4; Isaiah 53:4, which Matthew applies to His life, and to which I have referred more than once. It seems undeniable, that not only was the power of God exhibited in those miracles, but that they afforded opportunity for the depth of His feelings to display itself, who had before Him the creature as God made it, and the deplorable havoc sin had wrought. Thus Jesus did perfectly what saints do with a mixture of human infirmity. Take again the fact that the Lord is pleased at times to put us through some exercise of heart before the actual trial comes: what is the effect of this? Do we bear the trial less because the soul has already felt it with God? Surely not. On the contrary, this is just what proves the measure of our spirituality; and the more we go through the matter with God, the power and blessing are so much the greater; so that when the trial comes, it might appear to an outside observer as if all was perfect calmness, and so indeed it is, or should be; and this because all has been out between ourselves and God. This, I admit, increases the pain of the trial immensely; but is this a loss? especially as at the same time there is strength vouchsafed to bear it. Thus the principle applies even to our little trials.

But Christ endured and did everything in perfection. Hence, even before Lazarus was raised up at the grave, we do not see or hear of One coming with divine power and majesty, and doing the miracle, if I may so say, off-hand. What can be more opposed to the truth? He who has such a meagre notion of the scene has everything to learn about it. Not that there was the smallest lack of consciousness of His glory; He is the Son of God unmistakably; He knows that His Father hears Him always; but none of these things hindered the Lord from groans and tears at the grave which was about to witness His power. None of them hindered the Lord from taking on His spirit the sense of death as no one else did. This is described by the Holy Ghost in the most emphatic language. "He groaned in spirit, and was troubled." But what was all this, compared with what. was soon to befall Himself when God entered into judgment with Him for our sins? It is not only granted, but insisted, that the actual expiation of sin, under divine wrath, was entirely and exclusively on the cross; but thence to assume that He did not previously go through with God the coming scene, and what was leading on to it, and everything that could add to the anguish of our Lord, is defective and erroneous teaching, however freely it is allowed that there was in the scene itself the endurance of wrath for sin which separates that hour from all that ever was or can be again.

Then, before the end of the chapter, the effect of all this divine testimony is shown. Man decides that the Lord must die; their intolerance of Jesus becomes now more pronounced. It was well known before. The giddy multitude may never have realised it till it came; but the religious folk, and the leaders at Jerusalem, had made up their minds about it long before. He must die. And now he who was high priest takes up the word, and gives though a wicked man, yet not without the Spirit acting the authoritative sentence about it which is recorded in our chapter. The resurrection power of the Son of God brought to a head the enmity of him who had the power of death. Jesus might have done such works at Nain or elsewhere, but to display them publicly at Jerusalem was an affront to Satan and his earthly instruments. Now that the glory of the Lord Jesus shone out so brightly, threatening the dominion of the prince of this world, there was no longer a concealment of the resolution taken by the religious world Jesus must die.

In John 12:1-50, accordingly, we have this, the under-current, still, but in a beautiful contrast. The Spirit of God here works in grace touching the death of Jesus, just as much as Satan was goading on his children to hatred and murder. God knows how to guide a beloved one of His where Jesus was abiding for a little season before He suffered. It was Mary; for John lets us hear the Lord Jesus calling His own sheep by name; and however rightly Matthew and Mark do not disclose it, it was not consistent with John's view of the Lord that she should be called merely "a woman," In his gospel such touches come out distinctly; and so we have Mary, and Mary's act with greater fulness as to its great principles, than anywhere else the part Mary took at this supper, where Martha served, and Lazarus sat at the table. Everything, every one, is found in the just place and season; the true light makes all manifest as it was, Jesus Himself being there, but about to die. "Mary took a pound of ointment of spikenard, very costly, and anointed the feet of Jesus." She did anoint His head, and other gospels speak of this; but John mentions what was peculiar. It was natural to anoint the head; but the special thing for the eye of love to discern was the anointing of the feet. This was specially shown in two ways.

The woman in Luke 7:1-50 did the very same thing; but this was not Mary, nor is there any good reason to suppose that it was even Mary Magdalene, any more than the sister of Lazarus. It was "a woman that was a sinner;" and I believe there is much moral beauty in not giving us her name, for obvious reasons. What could it do but become an evil precedent, besides indulging a prurient curiosity about her? The name is here dropped; but what of that, if it be written in heaven? There is a delicate veil cast over (not the grace shown by the Lord, but) the name of this woman who was a sinner; but there is an eternal record of the name and deed of Mary, the sister of Lazarus, who at this much later moment anoints the feet of Christ. Yet, as far as this goes, both women did the same thing. The one, in the abasement of feeling her sin before His ineffable love, did what Mary did in the sense of His deep glory, and with an instinctive feeling withal of some impending evil that menaced Him. Thus the sense of her sin, and the sense of His glory, brought them, as it were, to the same point. Another point of analogy is, that neither woman spoke; the heart of each expressed itself in deeds intelligible, at least, to Him who was the object of this homage, and He understood and vindicated both.

In this case the house was filled with the odour of the ointment; but this manifestation of her love who thus anointed Jesus brought out the ill-feeling and covetousness of one soul who cared not for Jesus, but was, indeed, a thief under his high pretensions of care for the poor. It is a very solemn scene in this point of view, the line of treachery alongside of the offering of grace. How often the self-same circumstances, which draw out fidelity and devotedness, manifest either heartless treachery or self-seeking and worldliness 1

Such, in brief, was the interior of Bethany. Outside Jewish rancour was undisguised. The heart of the chief priests was set on blood. The Lord, in the next scene, enters Jerusalem as the Son of David. But I must pass on, merely noting this Messianic witness in its place. When Jesus was glorified, the disciples remembered these things. The subsequent notice we have is the remarkable desire expressed by the Greeks, through Philip, to see Jesus. Here the Lord at once passes to another testimony, the Son of man, where the introduction of His most efficacious death is couched under the well-known figure of the corn of wheat falling into the ground and dying, as the harbinger, and, indeed, the means, of much fruit. In the path of His death they must follow who would be with Him. Not that here again the destined Head of all, the Son of man, is insensible at the prospect of such a death, but cries to the Father, who answers the call to glorify His name by the declaration that He had ( i.e., at the grave of Lazarus), and would again ( i.e., by raising up Jesus Himself).

The Lord, in the centre of the chapter just after this, opens out once more the truth of the world's judgment, and of His cross as the attractive point for all men, as such, in contrast with Jewish expectation. There is, first, perfect submission to the Father's will, whatever it may cost; then, the perception of the results in all their extent. This is followed by their unbelief in His proper glory, as much as in His sufferings. Such must ever be for man, for the world, the insuperable difficulty. They had heard it in vain in the law; for this is always misused by man, as we have seen in the gospel of John. They could not reconcile it with the voice of grace and truth. Both had been fully manifested in Jesus, and above all, would be yet more in His death. The voice of the law spoke to their ears of a Christ continuing for ever; but a Son of man humbled, dying, lifted up! Who was this Son of man? How exactly the counterpart of an Israelite's objections to this day! The voice of grace and truth was that of Christ come to die in shame, yet a sacrifice for sinners, however true also it was that in His own person He should continue for ever. Who could put these things together, seemingly so opposed? He who only heeds the law will never understand either the law or Christ.

Hence the chapter concludes with two closing warnings. Had they heard their own prophets? Let them listen also to Jesus. We have seen their ignorance of the law. In truth, the prophet Isaiah had shown long before that this was no new thing. He had predicted it inJohn 6:1-71; John 6:1-71, though a remnant should hear. The light of Jehovah might be ever so bright, but the heart of the people was gross. "Seeing they saw, but they did not understand." There was no reception of the light of God. Even if they believed after a sort, there was no confession to salvation, for they loved the praise of men, Jesus the Son of God, Jehovah Himself stands on earth and cries His final testimony. He pronounces upon it claims once more to be the light. He was "come a light into the world." This we have seen all through, from John 1:1-51 down toJohn 12:1-50; John 12:1-50. He was come a light into the world, that those that believed on Him should not abide in darkness. The effect was plain from the first; they preferred darkness to light. They loved sin; they had God manifested in love, manifested in Christ. The darkness was thus rendered only more visible in consequence of the light. "If any man hear my words, and believe not. I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day." Christ had not spoken from Himself, but as the sent One from the Father, who had charged Him what to say and what to speak. "And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak."

Time does not admit of more than a few words on the next two chapters (John 13:1-38; John 14:1-31), which introduce a distinct section of our gospel, where (testimony having been fully rendered, not indeed with hope of man, but for the glory of God,) Christ quits association with man (though supper time was come, not "ended" ver. 2) for a place suited to His glory, intrinsic and relational, as well as conferred; but alone with this (blessed to say), to give His own a part with Him in that heavenly glory (instead of His reigning over Israel here below).

Before concluding tonight, this I can notice but briefly, in order to bring my subject within the space allotted for it. Happily there is the less need to dwell on the chapters at the length they might claim, since many here are familiar with them, comparatively speaking. They are especially dear to the children of God in general.

First of all, our Lord has now terminated all question of testimony to man, whether to the Jew or to the world. He now addresses Himself to His own in the world, the unwavering, abiding objects of His love, as one just about to leave this world actually for that place which suits His essential nature, as well as the glory destined Him by the Father. Accordingly our Lord, as one about to go to heaven, new to Him as man, would prove His increasing love to them, (though fully knowing what the enemy would effect through the wickedness of one of their number, as well as through the infirmity of another,) and hence proceeds to give a visible sign then of what they would only understand later. It was the service of love that He would continue for them, when Himself out of this world and themselves in it; a service as real as any that He had ever done for them while He was in this world, and if possible, more important than any they had yet experienced. But, then, this ministration of His grace was also connected with His own new portion in heaven. That is, it was to give them a part with Him outside the world. It was not divine goodness meeting them in the world, but as He was leaving the world for heaven, whence He came, He would associate them with Himself, and give them a share with Himself where He was going. He was about to pass, though Lord of all, into the presence of God His Father in heaven, but would manifest Himself the servant of them all, even to the washing of their feet soiled in walking here below. The point, therefore, was (not here exactly suffering for sins, but) the service of love for saints, to fit them for having communion with Him, before they have their portion with Him in that heavenly scene to which He was going at once. Such is the meaning suggested by the washing of the disciples' feet. In short, it is the word of God applied by the Holy Ghost to deal with all that unfits for fellowship with Christ in heaven, while He is there. It is the Holy Ghost's answer here to what Christ is doing there, as one identified with their cause above, the Holy Ghost meanwhile carrying on a like work in the disciples here, to keep them in, or restore them to, communion with Christ there. They are to be with Him alone; but, meanwhile, He is producing and keeping up, by the Spirit's use of the word, this practical fellowship with Himself on high. While the Lord, then, intimates to them that it had a mystical meaning, not apparent on the face of it, nothing could be more obvious than the love or the humility of Christ. This, and more than this, had been abundantly shown by Him already, and in His every act. This, therefore, was not, and could not be, what was here meant, as that which Peter did not know then, but should know hereafter. Indeed, the lowly love of His Master was so apparent then, that the ardent but hasty disciple stumbled over it. There ought to be neither difficulty nor hesitation in allowing that a deeper sense lay hidden under that simple but suggestive action of Jesus a sense which not even the chief of the twelve could then divine, but which not only he, but every one else, ought to seize now that it is made good in Christianity, or, more precisely, in Christ's dealing with the defilements of His own.

This should be borne in mind, that the washing meant is not with blood, but with water. It was for those who would be already washed from their sins in His blood, but who need none the less to be washed with water also. Indeed, it were well to look more narrowly into the words of our Lord Jesus. Besides the washing with blood, that with water is essential, and this doubly. The washing, of regeneration is not by blood, though inseparable from redemption by blood, and neither the one nor the other is ever repeated. But in addition to the washing of regeneration, there is a continual dealing of grace with the believer in this world; there is the constant need of the application of the word by the Holy Ghost discovering whatever there may be of inconsistency, and bringing him to judge himself in the detail of daily walk here below.

Note the contrast between legal requirement and our Lord's action in this case. Under the law the priests washed themselves, hands as well as feet. Here Christ washes their feet. Need I say how highly the superiority of grace rises over the typical act of the law? Then follows, in connection and in contrast with it, the treachery of Judas. See how the Lord felt it from His familiar friend! How it troubled His spirit! It was a deep sorrow, a fresh instance of what has been referred to already.

Finally, at the end of the chapter, when the departure of Judas on his errand brought all before Him, the Saviour speaks again of death, and so glorifying God. It is not directly for the pardon or deliverance of disciples; yet who does not know that nowhere else is their blessing so secured? God was glorified in the Son of man where it was hardest, and even more than if sin had never been. Hence, as fruit of His glorifying God in His death, God would glorify Him in Himself "straightway." This is precisely what is taking place now. And this, it should be observed again, is in contrast with Judaism. The hope of the Jews is the manifestation of Christ's glory here below and by-and-by. What John shows is here in the immediate glorification of Christ on high. It does not depend upon any future time and circumstance, but was immediately consequent on the cross. But Christ was alone in this; none now could follow no disciple, any more than a Jew, as Peter, bold but weak, would prove to his cost. The ark must go first into Jordan, but we may follow then, as Peter did triumphantly afterwards.

John 14:1-31 (and here, too, I must be brief) follows up the same spirit of contrast with all that belonged to Judaism; for if the ministration of love in cleansing the saints practically was very different from a glorious reign Over the earth, so was the hope here given them of Christ just as peculiar. The Lord intimates, first of all, that He was not going to display Himself now as a Jewish Messiah, visible to the world; but as they believed in God, so they were to believe in Him. He was going to be unseen: quite a new thought to the Jewish mind as regards the Messiah, who, to them, always implied One manifested in power and glory in the world. "Ye believe in God," He says, "believe also in me." But then He connects the unseen condition He was about to assume with the character of the hope He was giving them. It was virtually saying that He was not going merely to bless them here. Nor would it be a scene for man to look on with his natural eyes in this world. He was going to bless them in an infinitely better way and place. "In my Father's house are many mansions; if it were not so, I would have told you." This is what the Son tells. Very different is the burden of the prophets. This was a new thing reserved most fitly for Him. Who but He should be the first to unveil to disciples on earth the heavenly scene of love and holiness and joy and glory He knew so well? "If it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." This is the turning-point and secret "where I am." All depends on this precious privilege. The place that was due to the Son was the place that grace would give to the sow. They were to be in the same blessedness with Christ. It was not merely, therefore, Christ about to depart and be in heaven, maintaining their communion with Himself there, but wondrous grace! in due time they, too, were to follow and be with Him; yea, if He went before them, so absolute was the grace, that He would not devolve it on any one else, so to speak to usher them there. He would come Himself, and thus would bring them into His own place "That where I am, there ye may be also." This, I say, in all its parts, is the contrast of every hope, even of the brightest Jewish expectations.

Besides, He would assure them of the ground of their hope. In His own person they ought to have known how this could be. "Whither I go ye know, and the way ye know." They were surprised. Then, as ever, it was the overlooking of His glorious person that gave occasion to their bewilderment. In answer to Thomas, He says, "I am the way, the truth, and the life." He was the way to the Father, and therefore they ought to have known. because no man comes to the Father but by Him. By receiving Jesus, by believing in Him, and only so, one comes to the Father, whom they had seen in Him, as Philip should have known. He was the way, and there was none other. Besides, He was the truth, the revelation of every one and everything as they are. He was also the life, in which that truth was, by the Spirit's power, known and enjoyed. In every way Christ was the only possible means of their entering into this blessedness. He was in the Father, and the Father in Him; and as the words were not spoken from Himself, so the Father abiding in Him did the works. (Verses 1-11)

Then our Lord turns, from what they should even then have known in and from His person and words and works, to another thing which could not then be known. This divides the chapter. The first part is the Son known on earth in personal dignity as declaring the Father imperfectly, no doubt, but still known. This ought to have been the means of their. apprehending whither He was going; for He was the Son not merely of Mary but of the Father. And this they then knew, however dull in perceiving the consequences. All His manifestation in this gospel was just the witness of this glory, as they certainly ought to have seen; and the new hope was thoroughly in accordance with that glory. But now he discloses to them that which they could only do and understand when the Holy Ghost was given. "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it. If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you." This supposes the Holy Ghost given. First, it is the Son present, and the Father known in Him, and He in the Father. Next, the Holy Ghost is promised. When He was given, these would be the blessed results. He was going away indeed; but they might better prove their love by keeping His commandments, than in human grief over His absence. Besides, Christ would ask the Father, who would give them their ever-abiding Comforter while He Himself was away. The Holy Ghost would be not a passing visitor on the earth, even as the Son who had been with them for a season. He would abide for ever. His dwelling with them is in contrast with any temporary blessing; and besides, He would be in them the expression of an intimacy which nothing human can fully illustrate.

Observe, the Lord uses the present tense both for Himself and for the Comforter the Holy Spirit in this chapter, in a way that will be explained shortly. In the early part of verse 2 He says about Himself, "I go to Prepare a place for you." He does not mean that He was in the act of departure, but just about to go. He uses the present to express its certainty and nearness; He then was on the point of going. So even of coming back again, where likewise He uses the present, "I come again." He does not precisely say, as in the English version, "I will come." This passage of Scripture suffices to exemplify a common idiomatic usage in Greek, as in our own and other tongues, when a thing is to be regarded as sure, and to be constantly expected. It seems to me an analogous usage in connection with the Holy Ghost "He dwelleth with you." I apprehend that the object is simply to lay the stress on the dwelling. The Holy Ghost, when He comes, will not come and go soon after, but abide. Hence, says the Lord, Jesus, "He abideth with you" the same word so often used for abiding throughout the chapter; and next, as we saw, "He shall be in you:" a needful word to add; for otherwise it was not implied in His abiding with them.

These, then, are the two great truths of the chapter: their future portion with Christ in the Father's house; and, meanwhile, the permanent stay of the Holy Ghost with the disciples, and this, too, as indwelling on the footing of life in Christ risen. (Ver. 19) I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you." Thus, having the Holy Ghost as the power of life in Him, they would know Him nearer to them, and themselves to Him, when they should know Him in the Father, than if they had Him as Messiah with them and over them in the earth. These are the two truths which the Lord thus communicates to them.

Then we have a contrast of manifestation to the disciples, and to the world, connected with another very important point the Holy Ghost's power shown in their obedience, and drawing down a love according to the Father's government of His children. It is not merely the Father's love for His children as such, but Father and Son loving them, because of having and keeping the commandments of Jesus. This would be met by a manifestation of Jesus to the soul, such as the world knows nothing of. But the Lord explains further, that if a man loves Him, he will keep His word, and His Father will love him, "and we will come to him, and make our abode with him." (v. 23) This is not a commandment, but His word a simple intimation of His mind or will; and, therefore, as a more thorough test, so followed by a fuller blessing. This is a beautiful difference, and of great practical value, being bound up with the measure of our attentiveness of heart. Where obedience lies comparatively on the surface, and self-will or worldliness is not judged, a commandment is always necessary to enforce it. People therefore ask, " Must I do this? Is there any harm in that?" To such the Lord's will is solely a question of command. Now there are commandments, the expression of His authority; and they are not grievous. But, besides, where the heart loves Him deeply, His word* will give enough expression of His will to him that loves Christ. Even in nature a parent's look will do it. As we well know, an obedient child catches her mother's desire. before the mother has uttered a word. So, whatever might be the word of Jesus, it would be heeded, and thus the heart and life be formed in obedience. And what is not the joy and power where such willing subjection to Christ pervades the soul, and all is in the communion of the Father and the Son? How little can any of us speak of it as our habitual unbroken portion!

* It is difficult to say why Tyndale, Cranmer, the Geneva, and the Authorised Versions give the plural form, which has no authority whatever. Wiclif and the Rhemish, adhering to the Vulgate, happen to be right. His word has a unity of character which is of moment. He that loves Christ keeps His word; he that does not love Him keeps not His words; if he observes some of them only, other motives may operate; but if he loved Christ, he would value His word as a whole.

The concluding verses (25-31) bring before them the reason of the Lord's communication, and the confidence they may repose in the Spirit, both in His own teaching them all things, and in His recalling all things which Jesus said to them. "Peace," He adds, "I leave [fruit of His very death; nor this only, but His own character of peace, what He Himself knew] with you, my peace I give unto you: not as the world giveth, give I unto you." "Not as the world," which is capricious and partial, keeping for itself even where it affects most generosity. He alone who was God could give as Jesus gave, at all cost, and what was most precious. And see what confidence He looks for, what affections superior to self! "Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I." Little remained for Him to talk with them. Another task was before Him not with saints, but with Satan, who coming would find nothing in Him, save, indeed, obedience up to death itself, that the world might know that He loves the Father, and does just as He commands. And then He bids the disciples rise up, and go hence, as inJohn 13:1-38; John 13:1-38. He rose up Himself (both being, in my opinion, significant actions, in accordance with what was opening out before Him and them).

But I need and must say no more now on this precious portion. I could only hope to convey the general scope of the contents, as well as their distinctive character. May our God and Father grant that what has been said may help His children to read His word with ever deepening intelligence and enjoyment of it, and of Him with whose grace and glory it is filled!