38VIII. JESUS ANNOUNCES HIS DEPARTURE.

"When therefore he was gone out, Jesus saith, Now is the Son of man glorified, and God is glorified in Him; and God shall glorify Him in Himself, and straightway shall He glorify Him. Little children, yet a little while I am with you. Ye shall seek Me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say unto you. A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another. Simon Peter saith unto Him, Lord, whither goest Thou? Jesus answered, Whither I go, thou canst not follow Me now; but thou shalt follow afterwards. Peter saith unto Him, Lord, why cannot I follow Thee even now? I will lay down my life for Thee. Jesus answereth, Wilt thou lay down thy life for Me? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied Me thrice. Let not your heart be troubled: ye believe in God, believe also in Me. In My Father's house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I come again, and will receive you unto Myself; that where I am, there ye may be also. And whither I go, ye know the way."-- John 13:31 - John 14:4.

When Judas glided out of the supper-room on his terrible mission, a weight seemed to be lifted from the spirit of Jesus. The words which fell from Him, however, indicated that He not only felt the relief of being rid of a disturbing element in the company, but that He recognised that a crisis in His own career had been reached and successfully passed through. "Now is the Son of man glorified, and God is glorified in Him." In sending Judas forth He had in point of fact delivered Himself to death. He had taken the step which cannot be withdrawn, and He is conscious of taking it in fulfilment of the will of the Father. The conflict in His own mind is revealed only by the decision of the victory. No man in soundness of body and of mind can voluntarily give himself to die without seeing clearly other possibilities, and without feeling it to be a hard and painful thing to relinquish life. Jesus had made up His mind. His death is the beginning of His glorification. In choosing the cross He chooses the crown. "The Son of man is glorified" in His perfect self-sacrifice that wins all men to Him; and God is glorified in Him because this sacrifice is a tribute at once to the justice and the love of God. The Cross reveals God as nothing else does.

Not only has this decision glorified the Son of man and God through Him and in Him, but as a consequence "God will glorify" the Son of man "in Himself." He will lift Him to participation in the Divine glory. It was well that the disciples should know that this would "straightway" result from all that their Master was now to pass through; that the perfect sympathy with the Father's will which He was now showing would be rewarded by permanent participation in the authority of God. It must be through such an one as their Lord, who is absolutely at one with God, that God fulfils His purpose towards men. By this life and death of perfect obedience, of absolute devotedness to God and man, Christ necessarily wins dominion over human affairs and exercises a determining influence on all that is to be. In all that Christ did upon earth God was glorified; His holiness, His fatherly love were manifested to men: in all that God now does upon earth Christ will be glorified; the uniqueness and power of His life will become more manifest, the supremacy of His Spirit be more and more apparent.

This glorification was not the far-off result of the impending sacrifice. It was to date from the present hour and to begin in the sacrifice. God will glorify Him "straightway." "Yet a little while" was He to be with His disciples. Therefore does He tenderly address them, recognising their incompetence, their inability to stand alone, as "little children"; and in view of the exhibition of bad feeling, and even of treachery, which the Twelve had at that very hour given, His commandment, "Love one another," comes with a tenfold significance. I am leaving you, He says: put away, then, all heart-burnings and jealousies; cling together; do not let quarrels and envyings divide you. This was to be their safeguard when He left them and went where they could not come. "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another."

The commandment to love our neighbour as ourselves was no new commandment. But to love "as I have loved you" was so new that its practice was enough to identify a man as a disciple of Christ. The manner and the measure of the love that is possible and that is commanded could not even be understood until Christ's love was revealed. But probably what Jesus had even more directly in view was the love that was to bind His followers together[13] and make them one solid body. It was on their mutual attachment that the very existence of the Christian Church depended; and this love of men to one another springing out of the love of Christ for them, and because of their acknowledgment and love of a common Lord, was a new thing in the world. The bond to Christ proved itself stronger than all other ties, and those who cherished a common love to Him were drawn to one another more closely than even to blood relations. In fact, Christ, by His love for men, has created a new bond, and that the strongest by which men can be bound to one another. As the Christian Church is a new institution upon earth, so is the principle which forms it a new principle. The principle has, indeed, too often been hidden from sight, if not smothered, by the institution; too little has love been regarded as the one thing by which the disciple of Christ is to be recognised, the one note of the true Church. But that this form of love was a new thing upon earth is apparent.[14]

Tenderly as Jesus made the announcement of His departure, it filled the minds of the disciples with consternation. Even the buoyant and hardy Peter felt for the moment staggered by the intelligence, and still more by the announcement that he was not able to accompany his Lord. He was assured that one day he should follow Him, but at present this was impossible. This, Peter considered a reflection upon his courage and fidelity; and although his headlong self-confidence had only a few minutes before been so severely rebuked, he exclaims, "Lord, why cannot I follow Thee now? I will lay down my life for Thy sake." This was the true expression of Peter's present feeling, and he was allowed in the end to give proof that these vehement words were not mere bluster. But as yet he had not at all apprehended the separateness of his Lord and the uniqueness of His work. He did not know precisely what Jesus alluded to, but he thought a strong arm would not be out of place in any conflict that was coming. The offers which even true fidelity makes are often only additional hindrances to our Lord's purposes, and additional burdens for Him to bear. On Himself alone must He depend. No man can counsel Him, and none can aid save by first receiving from Him His own spirit.

Peter thus rebuked falls into unwonted silence, and takes no further part in the conversation. The rest, knowing that Peter has more courage than any of them, fear that if he is thus to fall it cannot be hopeful for themselves. They feel that if they are left without Jesus they have no strength to make head against the rulers, no skill in argument such as made Jesus victorious when assailed by the scribes, no popular eloquence which might enable them to win the people. Eleven more helpless men could not well be. "Sheep without a shepherd" was not too strong an expression to depict their weakness and want of influence, their incompetence to effect anything, their inability even to keep together. Christ was their bond of union and the strength of each of them. It was to be with Him that they had left all. And in forsaking all--father and mother, wife and children, home and kindred and calling--they had found in Christ that hundredfold more even in this life which He had promised. He had so won their hearts, there was about Him something so fascinating, that they felt no loss when they enjoyed His presence, and feared no danger in which He was their leader. They had perhaps not thought very definitely of their future; they felt so confident in Jesus that they were content to let Him bring in His kingdom as He pleased; they were so charmed with the novelty of their life as His disciples, with the great ideas that dropped from His lips, with the wonderful works He did, with the new light He shed upon all the personages and institutions of the world, that they were satisfied to leave their hope undefined. But all this satisfaction and secret assurance of hope depended on Christ. As yet He had not given to them anything which could enable them to make any mark upon the world. They were still very ignorant, so that any lawyer could entangle and puzzle them. They had not received from Christ any influential position in society from which they could sway men. There were no great visible institutions with which they could identify themselves and so become conspicuous.

It was with dismay, therefore, that they heard that He was going where they could not accompany Him. A cloud of gloomy foreboding gathered on their faces as they lay round the table and fixed their eyes on Him as on one whose words they would interpret differently if they could. Their anxious looks are not disregarded. "Let not your heart be troubled," He says: "believe in God, and in Me, too, believe." Do not give way to disturbing thoughts; do not suppose that only failure, disgrace, helplessness, and calamity await you. Trust God. In this, as in all matters, He is guiding and ruling and working His own good ends through all present evil. Trust Him, even when you cannot penetrate the darkness. It is His part to bring you successfully through; it is your part to follow where He leads. Do not question and debate and vex your soul, but leave all to Him. "Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God; for I shall yet praise Him who is the health of my countenance and my God."

"And in Me, too, trust." I would not leave you had I not a purpose to serve. It is not to secure My own safety or happiness I go. It is not to occupy the sole available room in My Father's house. There are many rooms there, and I go to prepare a place for you. Trust Me. In order that they may fully understand the reasonableness of His departure He assures them, first of all, that it has a purpose. The parent mourns over the son who in mere waywardness leaves his home and his occupation; but with very different feelings does he follow one who has come to see that the greater good of the family requires that he should go, and who has carefully ascertained where and how he can best serve those he leaves behind. To such an absence men can reconcile themselves. The parting is bitter, but the greater good to be gained by it enables them to approve its reasonableness and to submit. And what our Lord says to His disciples is virtually this: I have not wearied of earth and tired of your company, neither do I go because I must. I could escape Judas and the Jews. But I have a purpose which requires that I should go. You have not found Me impulsive, neither am I now acting without good reason. Could I be of more use to you by staying, I would stay.

This is a new kind of assertion to be made by human lips: "I am going into the other world to effect a purpose." Often the sense of duty has been so strong in men that they have left this world without a murmur. But no one has felt so clear about what lies beyond, or has been so confident of his own power to effect any change for the better in the other world, that he has left this for a sphere of greater usefulness. This is what Christ does.

But He also explains what His purpose is: "In My Father's house are many mansions. I go to prepare a place for you." The Father's house was a new figure for heaven. The idea of God's house was, however, familiar to the Jews. But in the Temple the freedom and familiarity which we associate with home were absent. It was only when One came who felt that His real home was in God that the Temple could be called "the Father's house." Yet there is nothing that the heart of man more importunately craves than the freedom and ease which this name implies. To live unafraid of God, not shrinking from Him, but so truly at one with Him that we live as one household brightened by His presence--this is the thirst for God which is one day felt in every heart. And on His part God has many mansions in His house, proclaiming that He desires to have us at home with Him; that He wishes us to know and trust Him, not to change our countenances when we meet Him at a corner, save by an added brightness of joy. And this is what we have to look forward to--that after all our coldness and distrust have been removed and our hearts thawed by His presence, we shall live in the constant enjoyment of a Father's love, feeling ourselves more truly at home with Him than with any one else, delighting in the perfectness of His sympathy and the abundance of His provision.

Into this intimacy with God, this freedom of the universe, this sense that "all things are ours" because we are His, this entirely attractive heaven, we are to be introduced by Christ. "I go to prepare a place for you." It is He who has transformed the darkness of the grave into the bright gateway of the Father's home, where all His children are to find eternal rest and everlasting joy. As an old writer says, "Christ is the quartermaster who provides quarters for all who follow Him." He has gone on before to make ready for those whom He has summoned to come after Him.

If we ask why it was needful that Christ should go forward thus, and what precisely He had to do in the way of preparation, the question may be answered in different ways. These disciples in after-years compared Christ's passing into the Father's presence to the high priest's entrance within the veil to present the blood of sprinkling and to make intercession. But in the language of Christ there is no hint that such thoughts were in His mind. It is the Father's house that is in His mind, the eternal home of men; and He sees the Father welcoming Him as the leader of many brethren, and with gladness in His heart going from room to room, always adding some new touch for the comfort and surprise of the eagerly expected children. If God, like a grieved and indignant father whose sons have preferred other company to his, had dismantled and locked the rooms that once were ours, Christ has made our peace, and has given to the yearning heart of the Father opportunity to open these rooms once more and deck them for our home-coming. With the words of Christ there enters the spirit a conviction that when we pass out of this life we shall find ourselves as much fuller of life and deeper in joy as we are nearer to God, the source of all life and joy; and that when we come to the gates of God's dwelling it will not be as the vagabond and beggar unknown to the household and who can give no good account of himself, but as the child whose room is ready for him, whose coming is expected and prepared for, and who has indeed been sent for.

This of itself is enough to give us hopeful thoughts of the future state. Christ is busied in preparing for us what will give us satisfaction and joy. When we expect a guest we love and have written for, we take pleasure in preparing for his reception,--we hang in his room the picture he likes; if he is infirm, we wheel in the easiest chair; we gather the flowers he admires and set them on his table; we go back and back to see if nothing else will suggest itself to us, so that when he comes he may have entire satisfaction. This is enough for us to know--that Christ is similarly occupied. He knows our tastes, our capabilities, our attainments, and he has identified a place as ours and holds it for us. What the joys and the activities and occupations of the future shall be we do not know. With the body we shall lay aside many of our appetites and tastes and proclivities, and what has here seemed necessary to our comfort will at once become indifferent. We shall not be able to desire the pleasures that now allure and draw us. The need of shelter, of retirement, of food, of comfort, will disappear with the body; and what the joys and the requirements of a spiritual body will be we do not know. But we do know that at home with God the fullest life that man can live will certainly be ours.

It is a touching evidence of Christ's truthfulness and fidelity to His people that is given in the words, "If it were not so, I would have told you"--that is to say, if it had not been possible for you to follow Me into the Father's presence and find a favourable reception there, I would have told you this long ago. I would not have taught you to love Me, only to have given you the grief of separation. I would not have encouraged you to hope for what I was not sure you are to receive. He had all along seen how the minds of the disciples were working; He had seen that by being admitted to familiarity with Him they had learnt to expect God's eternal favour; and had this been a deceitful expectation He would have undeceived them. So it is with Him still. The hopes His word begets are not vain. These dreams of glory that pass before the spirit that listens to Christ and thinks of Him are to be realised. If it were not so, He would have told us. We ourselves feel that we are scarcely acting an honest part when we allow persons to entertain false hopes, even when these hopes help to comfort and support them, as in the case of persons suffering from disease. So our Lord does not beget hopes He cannot satisfy. If there were still difficulties in the way of our eternal happiness, He would have told us of these. If there were any reason to despair, He Himself would have been the first to tell us to despair. If eternity were to be a blank to us, if God were inaccessible, if the idea of a perfect state awaiting us were mere talk, He would have told us so.

Neither will the Lord leave His disciples to find their own way to the Father's home: "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." Present separation was but the first step towards abiding union. And as each disciple was summoned to follow Christ in death, he recognised that this was the summons, not of an earthly power, but of his Lord; he recognised that to him the Lord's promise was being kept, and that he was being taken into eternal union with Jesus Christ. From many all the pain and darkness of death have been taken away by this assurance. They have accepted death as the needful transition from a state in which much hinders fellowship with Christ to a state in which that fellowship is all in all.

FOOTNOTES:

[13] "That ye love one another" is the twice-expressed commandment.

[14] "Any Church that professes to be the Church of Christ cannot be that Church. The true Church refuses to be circumscribed or parted by any denominational wall. It knows that Christ is repudiated when His people are repudiated. Not even a Biblical creed can yield satisfactory evidence that a specified Church is the true Church. True Christians are those who love one another across denominational differences, and exhibit the spirit of Him who gave Himself to death upon the cross that His murderers might live."

IX. THE WAY, THE TRUTH, AND THE LIFE.

"Thomas saith unto Him, Lord, we know not whither Thou goest; how know we the way? Jesus saith unto him, I am the Way, and the Truth, and the Life: no one cometh unto the Father, but by Me. If ye had known Me, ye would have known My Father also: from henceforth ye know Him, and have seen Him."-- John 14:5-7.

It surprises us to find that words which have become familiar and most intelligible to us should have been to the Apostles obscure and puzzling. Apparently they were not yet persuaded that their Master was shortly to die; and, accordingly, when He spoke of going to His Father's house, it did not occur to them that He meant passing into the spiritual world. His assuring words, "Where I am, there ye shall be also," therefore fell short. And when He sees their bewilderment written on their faces, He tentatively, half interrogatively, adds, "And whither I go ye know, and the way ye know."[15] Unless they knew where He was going, there was less consolation even in the promise that He would come for them after He had gone and prepared a place for them. And when He thus challenges them candidly to say whether they understood where He was going, and where He would one day take them also, Thomas, always the mouthpiece for the despondency of the Twelve, at once replies, "Lord, we know not whither Thou goest; and how can we know the way?"

This interruption by Thomas gives occasion to the great declaration, "I am the Way, and the Truth, and the Life: no man cometh unto the Father, but by Me." It is, then, to the Father that Christ is the Way. And He is the Way by being the Truth and the Life. We must first, then, consider in what sense He is the Truth and the Life.

I. I am the Truth. Were these words merely equivalent to "I speak the truth," it would be much to know this of One who tells us things of so measureless a consequence to ourselves. The faith of the disciples was being strained by what He had just been saying to them. Here was a man in most respects like themselves: a man who got hungry and sleepy, a man who was to be arrested and executed by the rulers, assuring them that He was going to prepare for them everlasting habitations, and that He would return to take them to these habitations. He saw that they found it hard to believe this. Who does not find it hard to believe all our Lord tells us of our future? Think how much we trust simply to His word. If He is not true, then the whole of Christendom has framed its life on a false issue, and is met at death by blank disappointment. Christ has aroused in our minds by His promises and statements a group of ideas and expectations which nothing but His word could have persuaded us to entertain. Nothing is more remarkable about our Lord than the calmness and assurance with which He utters the most astounding statements. The ablest and most enlightened men have their hesitations, their periods of agonising doubt, their suspense of judgment, their laboured inquiries, their mental conflicts. With Jesus there is nothing of this. From first to last He sees with perfect clearness to the utmost bound of human thought, knows with absolute certainty whatever is essential for us to know. His is not the assurance of ignorance, nor is it the dogmatism of traditional teaching, nor the evasive assurance of a superficial and reckless mind. It is plainly the assurance of One who stands in the full noon of truth and speaks what He knows.

But in His endeavours to gain the confidence of men there is discernible no anger at their incredulity. Again and again He brings forward reasons why His word should be believed. He appeals to their knowledge of His candour: "If it were not so, I would have told you." It was the truth He came into the world to bear witness to. Lies enough were current already. He came to be the Light of the world, to dispel the darkness and bring men into the very truth of things. But with all His impressiveness of asseveration there is no anger, scarcely even wonder that men did not believe, because He saw as plainly as we see that to venture our eternal hope on His word is not easy. And yet He answered promptly and with authority the questions which have employed the lifetime of many and baffled them in the end. He answered them as if they were the very alphabet of knowledge. These alarmed and perturbed disciples ask Him: "Is there a life beyond? is there another side of death?" "Yes," He says, "through death I go to the Father." "Is there," they ask, "for us also a life beyond? shall such creatures as we find sufficient and suitable habitation and welcome when we pass from this warm, well-known world?" "In My Father's house," He says, "are many mansions." Confronted with the problems that most deeply exercise the human spirit, He without faltering pronounces upon them. For every question which our most anxious and trying experiences dictate He has the ready and sufficient answer. "He is the Truth."

But more than this is contained in His words. He says not merely "I speak the truth," but "I am the Truth." In His person and work we find all truth that it is essential to know. He is the true Man, the revelation of perfect manhood, in whom we see what human life truly is. In His own history He shows us our own capacities and our own destiny. An angel or an inanimate law might tell us the truth about human life, but Christ is the Truth. He is man like ourselves. If we are extinguished at death, so is He. If for us there is no future life, neither is there for Him. He is Himself human.

Further and especially, He is the truth about God: "If ye had known Me, ye had known My Father also." Strenuous efforts are being made in our day to convince us that all our search after God is vain, because by the very nature of the case it is impossible to know God. We are assured that all our imaginations of God are but a reflection of ourselves magnified infinitely; and that what results from all our thinking is not God, but only a magnified man. We form in our thoughts an ideal of human excellence--perfect holiness and perfect love; and we add to this highest moral character we can conceive a supernatural power and wisdom, and this we call God. But this, we are assured, is but to mislead ourselves; for what we thus set before our minds as Divine is not God, but only a higher kind of man. But God is not a higher kind of man: He is a different kind of being--a Being to whom it is absurd to ascribe intelligence, or will, or personality, or anything human.

We have felt the force of what is thus urged; and feeling most deeply that for us the greatest of all questions is, What is God? we have been afraid lest, after all, we have been deluding ourselves with an image of our own creating very different from the reality. We have felt that there is a great truth lying at the heart of what is thus urged, a truth which the Bible makes as much of as philosophy does--the truth that we cannot find out God, cannot comprehend Him. We say certain things about Him, as that He is a Spirit; but which of us knows what a pure spirit is, which of us can conceive in our minds a distinct idea of what we so freely speak of as a spirit? Indeed, it is because it is impossible for us to have any sufficient idea of God as He is in Himself that He has become man and manifested Himself in flesh.

This revelation of God in man implies that there is an affinity and likeness between God and man--that man is made in God's image. Were it not so, we should see in Christ, not God at all, but only man. If God is manifest in Christ, it is because there is that in God which can find suitable expression in a human life and person. In fact, this revelation takes for granted that in a sense it is quite true that God is a magnified Man--that He is a Being in whom there is much that resembles what is in man. And it stands to reason that this must be so. It is quite true that man can only conceive what is like himself; but that is only half the truth. It is also true that God can only create what is consistent with His own mind. In His creatures we see a reflection of Himself. And as we ascend from the lowest of them to the highest, we see what He considers the highest qualities. Finding in ourselves these highest qualities--qualities which enable us to understand all lower creatures and to use them--we gather that in God Himself there must be something akin to our mind and to our inner man.

Christ, then, is "the Truth," because He is the Revealer of God. In Him we learn what God is and how to approach Him. But knowledge is not enough. It is conceivable that we should have learned much about God and yet have despaired of ever becoming like Him. It might gradually have become our conviction that we were for ever shut out from all good, although that is incompatible with a true knowledge of God; for if God is known at all, He must be known as Love, as self-communicating. But the possibility of having knowledge which we cannot use is precluded by the fact that He who is the Truth is also the Life. In Him who is the Revealer we at the same time find power to avail ourselves of the revelation. For:

II. "I am the Life." The declaration need not be restricted to the immediate occasion, Christ imparts to men power to use the knowledge of the Father He gives them. He gives men desire, will, and power to live with God and in God. But is not all life implied in this? This is life as men are destined to know it.

In every man there is a thirst for life. Everything that clogs, impedes, or retards life we hate; sickness, imprisonment, death, whatever diminishes, enfeebles, limits, or destroys life, we abhor. Happiness means abundant life, great vitality finding vent for itself in healthy ways. Great scope or opportunity of living to good purpose is useless to the invalid who has little life in himself; and, on the other hand, abundant vitality is only a pain to the man who is shut up and can spend his energy only in pacing a cell eight feet by four. Our happiness depends upon these two conditions--perfect energy and infinite scope.

But can we assure ourselves of either? Is not the one certainty of life, as we know it, that it must end? Is it not certain that, no matter what energy the most vigorous of us enjoy, we shall all one day "lie in cold obstruction"? Naturally we fear that time, as if all life were then to end for us. We shrink from that apparent termination, as if beyond it there could be but a shadowy, spectral life in which nothing is substantial, nothing lively, nothing delightsome, nothing strong. That state which we shrink from our Lord chooses as a condition of perfect life, abundant and untrammelled. And what He has chosen for Himself He means to bestow upon us.

Why should we find it so hard to believe in that abundant life? There is a sufficient source of physical life which upholds the universe and is not burdened, which in continuance and exuberantly brings forth life in inconceivably various forms. The world around us indicates a source of life which seems always to grow and expand rather than to be exhausted. So there is a source of spiritual life, a force sufficient to uphold all men in righteousness and in eternal vitality of spirit, and which can give birth to ever new and varied forms of heroic, holy, godly living--a force which is ever pressing forward to find expression through all moral beings, and capable of making all human action as perfect, as beautiful, and infinitely more significant than the products of physical life which we see around us. If the flowers profusely scattered by the wayside are marvels of beauty, if the bodily frame of man and of the other animals is continually surprising us with some new revelation of exquisite arrangement of parts, if nature is so lavish and so perfect in physical life, may we not believe that there is as rich a fountain of moral and spiritual life? Nay, "the youths may faint and be weary, and the young men utterly fall," physical life may fail and in the nature of things must fail, "but they that wait upon the Lord shall renew their strength, they shall run and not be weary."

It is Jesus Christ who brings us into connection with this source of life eternal--He bears it in His own person. In Him we receive a new spirit; in Him our motive to live for righteousness is continually renewed; we are conscious that in Him we touch what is undying and never fails to renew spiritual life in us. Whatever we need to give us true and everlasting life we have in Christ. Whatever we need to enable us to come to the Father, whatever we shall need between this present stage of experience and our final stage, we have in Him.

The more, then, we use Christ, the more life we have. The more we are with Him and the more we partake of His Spirit, the fuller does our own life become. It is not by imitating successful men we become influential for good, but by living with Christ. It is not by adopting the habits and methods of saints we become strong and useful, but by accepting Christ and His Spirit. Nothing can take the place of Christ. Nothing can take His words and say to us, "I am the Life." If we wish life, if we see that we are doing little good and desire energy to overtake the good that needs to be done, it is to Him we must go. If we feel as if all our efforts were vain, and as if we could not bear up any longer against our circumstances or against our wicked nature we can receive fresh vigour and hopefulness only from Christ. We need not be surprised at our failures if we are not receiving from Christ the life that is in Him. And nothing can give us the life that is in Him but our own personal application to Him, our direct dealing with Himself. Ordinances and sacraments help to bring Him clearly before us, but they are not living and cannot give us life. It is only in so far as through and in them we reach Christ and receive Him that we partake of that highest of all forms of life--the life that is in Him, the living One, by whom all things were made, and who in the very face of death can say, "Because I live ye shall live also."

III. Being the Revealer of the Father, and giving men power to approach God and live in Him, Jesus legitimately designates Himself "the Way." Jesus never says "I am the Father"; He does not even say "I am God," for that might have produced misunderstanding. He uniformly speaks as if there were One on whom He Himself leant, and to whom He prayed, and with whom, as with another person, He had fellowship. "I am the Way," He says; and a way implies a goal beyond itself, some further object to which it leads and brings us. He is not the Being revealed, but the Revealer; not the terminal object of our worship, but the image of the invisible God, the Priest, the Sacrifice.

Christ announces Himself to Thomas as the Way, in order to remove from the mind of the disciple the uncertainty he felt about the future. He knew there were heights of glory and blessedness to which the Messiah would certainly attain, but which seemed dim and remote and even quite unattainable to sinful men. Jesus defines at once the goal and the way. All our vague yearnings after what will satisfy us He reduces to this simple expression: "the Father." This, He implies, is the goal and destiny of man; to come to the Father, who embraces in His loving care all our wants, our incapacities, our sorrows; to reach and abide in a love that is strong, wise, educative, imperishable; to reach this love and be so transformed by it as to feel more at home with this perfectly holy God than with any besides. And to bring us to this goal is the function of Christ, the Way. It is His to bring together what is highest and what is lowest. It is His to unite those who are separated by the most real obstacles: to bring us, weak and unstable and full of evil imaginings, into abiding union with the Supreme, glad to be conformed to Him and to accomplish His purposes. In proclaiming Himself "the Way," Christ pronounces Himself able to effect the most real union between parties and conditions as separate as heaven and earth, sin and holiness, the poor creature I know myself to be and the infinite and eternal God who is so high I cannot know Him.

Further, the way to which we commit ourselves when we seek to come to the Father through Christ is a Person. "I am the Way." It is not a cold, dead road we have to make the most of for ourselves, pursuing it often in darkness, in weakness, in fear. It is a living way--a way that renews our strength as we walk in it, that enlivens instead of exhausting us, that gives direction and light as we go forward. Often we seem to find our way barred; we do not know how to get farther forward; we wonder if there is no book in which we can find direction; we long for some wise guide who could show us how to proceed. At such times Christ would have us hear Him saying, "I am the Way. If you abide in Me, if you continue in My love, you are in the way and must be carried forward to all good." Often we seem to lose ourselves and cannot tell whether our faces and our steps are directed aright or not; we become doubtful whether we have been making any progress or have not rather been going back. Often we lose heart and begin to doubt whether it is possible for us men ever to reach any purer, higher life; we are going, we say, we know not whither; this life is full of blunders and failures. Many of the best and most earnest and gifted men have owned their ignorance of the purpose of life and of its end. No voice comes to us out of the unseen world to give us assurance that there is life there. How can lonely, ignorant, irresolute, weak, and helpless creatures such as we are ever attain to anything we can call blessedness? To all such gloom and doubting Christ, with the utmost confidence, says, "I am the Way. Wherever you are, at whatever point of experience, at whatever stage of sin, this way begins where you are, and you have but to take it and it leads to God, to that unknown Highest you yearn for even while you shrink from Him. From your person, as you are at this moment, there leads a way to the Father."

FOOTNOTES:

[15] Or, "And whither I go ye know the way."

X. THE FATHER SEEN IN CHRIST.

"Philip saith unto Him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so longtime with you, and dost thou not know Me, Philip? he that hath seen Me hath seen the Father; how sayest thou, Show us the Father? Believest thou not that I am in the Father, and the Father in Me? the words that I say unto you I speak not from Myself: but the Father abiding in Me doeth His works. Believe Me that I am in the Father, and the Father in Me: or else believe Me for the very works' sake. 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 the 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 Me anything in My name, that will I do. If ye love Me, ye will keep My commandments. And I will pray the Father, and He shall give you another Comforter, that He may be with you for ever, even the Spirit of truth: whom the world cannot receive; for it beholdeth Him not, neither knoweth Him: ye know Him; for He abideth with you, and shall be in you. I will not leave you desolate: I come unto you. Yet a little while, and the world beholdeth Me no more; but ye behold Me: because I live, ye shall live also. In that day ye shall know that I am in My Father, and ye in Me, and I in you. He that hath My commandments, and keepeth them, he it is that loveth me: and he that loveth Me shall be loved of My Father and I will love him, and will manifest Myself unto him."-- John 14:8-21.

A third interruption on the part of one of the disciples gives the Lord occasion to be still more explicit. Philip is only further bewildered by the words, "from henceforth ye know the Father and have seen Him." He catches, however, at the idea that the Father can be seen, and eagerly exclaims, "Lord, show us the Father, and it sufficeth us." In this exclamation there may be a little of that vexed and almost irritated feeling that every one at times has felt in reading the words of Christ. We feel as if He might have made things plainer. We unconsciously reproach Him with making a mystery, with going about and about a subject and refusing to speak straight at it. Philip felt that if Christ could show the Father, then there was no need of any more enigmatical talk.

Ignorant as this request may be, it sprang from the thirst for God which was felt by an earnest and godly man. It arose from the craving that now and again visits every soul to get to the heart of all mystery. Here in this life we are much in the dark. We feel ourselves to be capable of better enjoyments, of a higher life. The whole creation groaneth and travaileth, as if striving towards some better and more satisfying state. There is a something not yet attained which we feel we must reach. Were this life all, we should pronounce existence a failure. And yet there is great uncertainty over our future. There is no familiar intercourse with those who have passed on and are now in the other world. We have no opportunity of informing ourselves of their state and occupations. We go on in great darkness and often with a feeling of great insecurity and trepidation; feeling lost, in darkness, not knowing whither we are going, not sure that we are in the way to life and happiness. Why, we are tempted to ask, should there be so much uncertainty? Why should we live so remote from the centre of things, and have to grope our way to life and light, clouded by doubts, beset by misleading and disturbing influences? "Show us the Father," we are tempted to say with Philip--show us the Father and it sufficeth us. Show us the Supreme. Show us the eternal One who governs all. Take us but once to the centre of things and show us the Father in whom we live. Take us for once behind the scenes and let us see the hand that moves all things; let us know all that can be known, that we may see what it is we are going to, and what is to become of us when this visible world is done. Give us assurance that behind all this dumb, immovable mask of outward things there is a living God whose love we can trust and whose power can preserve us to life everlasting.

To Philip's eager request Jesus replies: "Have I been so long time with you, and hast thou not known Me, Philip? He that hath seen Me hath seen the Father; how sayest thou, Show us the Father?" And it is thus our Lord addresses all whose unsatisfied craving finds voice in Philip's request. To all who crave some more immediate, if not more sensible manifestation of God, to all who live in doubt and feel as if more might be done to give us certitude regarding the relation we hold to God and to the future, Christ says: No further revelation is to be made, because no further revelation is needed or can be made. All has been shown that can be shown. There is no more of the Father you can see than you have seen in Me. God has taken that form which is most comprehensible to you--your own form, the form of man. You have seen the Father. I am the truth, the reality. It is no longer a symbol telling you something about a distant God, but the Father Himself is in Me, speaking and acting among you through Me.

What do we find in Christ? We find perfection of moral character, superiority to circumstances, to the elements, to disease, to death. We find in Him One who forgives sin and brings peace of conscience, who bestows the Holy Spirit and leads to perfect righteousness. We cannot imagine anything in God which is not made present to us in Christ In any part of the universe we should feel secure with Christ. In the most critical spiritual emergency we should have confidence that He could right matters. In the physical and in the spiritual world He is equally at home and equally commanding. We can believe Him when He says that he that has seen Him has seen the Father.

What precisely does this utterance mean? Does it only mean that Jesus in His holy and loving ways and in the whole of His character was God's very image? As you might say of a son who strongly resembles his father, "If you have seen the one, you have seen the other." It is true that the self-sacrifice and humility and devotedness of Jesus did give men new views of the true character of God, that His conduct was an exact transcript of God's mind and conveyed to men new thoughts of God.

But it is plain that the connection between Jesus and God was a different kind of connection from that which subsists between every man and God. Every man might in a sense say, "I am in the Father and the Father in me." But plainly the very fact that Jesus said to Philip, "Believest thou not that I am in the Father and the Father in Me?" is proof that it was not this ordinary connection He had in view. Philip could have had no difficulty in perceiving and acknowledging that God was in Jesus as He is in every man. But if that were all that Jesus meant, then it was wholly out of place to appeal to the works the Father had given Him to do in proof of this assertion.

When, therefore, Jesus said, "He that hath seen Me hath seen the Father," He did not merely mean that by His superior holiness He had revealed the Father as no other man had done (although even this would be a most surprising assertion for any mere man to make--that He was so holy that whoever had seen Him had seen the absolutely holy God), but He meant that God was present with Him in a special manner.

So important was it that the disciples should firmly grasp the truth that the Father was in Christ that Jesus proceeds to enlarge upon the proof or evidence of this. In the course of doing so He imparts to them three assurances fitted to comfort them in the prospect of His departure: first, that so far from being weakened by His going to the Father, they will do greater works than even those which had proved that the Father was present with Him; second, that He would not leave them friendless and without support, but would send them the Paraclete, the Spirit of truth, who should abide with them; and third, that although the world would not see Him, they would, and would recognise that He was the maintainer of their own life.

But all this experience would serve to convince them that the Father was in Him. He had, He says, lived among them as the representative of the Father, uttering His will, doing His works. These works might have convinced them even if they were not spiritual enough to perceive that His words were Divine utterances. But a time was coming when a satisfying conviction of the truth that God had been present with them in the presence of Jesus would be wrought in them. When, after His departure, they found themselves doing the works of God, greater works than Jesus had done, when they found that the Spirit of truth dwelt in them, imparting to them the very mind and life of Christ Himself, then they should be certified of the truth that Jesus now declared, that the Father was in Him and He in the Father. "At that day ye shall know that I am in My Father, and you in Me, and I in you." What their understanding could not at present quite grasp, the course of events and their own spiritual experience would make plain to them. When in the prosecution of Christ's instructions they strove to fulfil His commands and carry out His will upon earth, they would find themselves countenanced and supported by powers unseen, would find their life sustained by the life of Christ.

Jesus, then, speaks here of three grades of conviction regarding His claim to be God's representative: three kinds of evidence--a lower, a higher, and the highest. There is the evidence of His miracles, the evidence of His words or His own testimony, and the evidence of the new spiritual life He would maintain in His followers.

Miracles are not the highest evidence, but they are evidence. One miracle might not be convincing evidence. Many miracles of the same kind, such as a number of cures of nervous complaints, or several successful treatments of blind persons, might only indicate superior knowledge of morbid conditions and of remedies. A physician in advance of his age might accomplish wonders. Or had all the miracles of Jesus been such as the multiplication of the loaves and fishes, it might, with a shade of plausibility, have been urged that this was legerdemain. But what we see in Jesus is not power to perform an occasional wonder to make men stare or to win for Himself applause, but power as God's representative on earth to do whatever is needful for the manifestation of God's presence and for the fulfilment of God's will. It may surely at this time of day be taken for granted that Jesus was serious and true. The works are given Him by the Father to do: it is as an exhibition of God's power He performs them. They are therefore performed not in one form only, but in every needed form. He shows command over all nature, and gives evidence that spirit is superior to matter and rules it.

The miracles of Christ are also convincing because they are performed by a miraculous Person. That an ordinary man should seem to rule nature, or should exhibit wonders on no adequate occasion, must always seem unlikely, if not incredible. But that a Person notoriously exceptional, being what no other man has ever been, should do things that no other man has done, excites no incredulity. That Christ was supremely and absolutely holy no one doubts; but this itself is a miracle; and that this miraculous Person should act miraculously is not unlikely. Moreover, there was adequate occasion both for the miracle of Christ's person and the miracle of His life and separate acts. There was an end to be served so great as to justify this interruption of the course of things as managed by men. If miracles are possible, then they could never be more worthily introduced. If at any time it might seem appropriate and needful that the unseen, holy, and loving God should assert His power over all that touches us His children, so as to give us the consciousness of His presence and of His faithfulness, surely that time was precisely then when Christ came forth from the Father to reveal His holiness and His love, to show men that supreme power and supreme holiness and love reside together in God.

At present men are swinging from an excessive exaltation of miracles to an excessive depreciation of them. They sometimes speak as if no one could work a miracle, and sometimes as if any one could work a miracle. Having discovered that miracles do not convince every one, they leap to the conclusion that they convince no one; and perceiving that Christ does not place them on the highest platform of evidence, they proceed to put them out of court altogether. This is inconsiderate and unwise. The miracles of Christ are appealed to by Himself as evidence of His truth; and looking at them in connection with His person, His life, and His mission or object, considering their character as works of compassion, and their instructive revelation of the nature and purpose of Him who did them, we cannot, I think, but feel that they carry in them a very strong claim upon our most serious attention and do help us to trust in Christ.

But Christ Himself, in the words before us, expects that those who have listened to His teaching and seen His life should need no other evidence that God is in Him and He in God--should not require to go down and back to the preliminary evidence of miracles which may serve to attract strangers. And, obviously, we get closer to the very heart of any person, nearer to the very core of their being, through their ordinary and habitual demeanour and conversation than by considering their exceptional and occasional acts. And it is a great tribute to the power and beauty of Christ's personality that it actually is not His miracles which solely or chiefly convince us of His claims upon our confidence, but rather His own character as it shines through His talks with His disciples and with all men He met. This, we feel, is the Person for us. Here we have the human ideal. The characteristics here disclosed are those which ought everywhere to prevail.

But the crowning evidence of Christ's unity with the Father can be enjoyed only by those who share His life. The conclusive evidence which for ever scatters doubt and remains abidingly as the immovable ground of confidence in Christ is our individual acceptance of His Spirit. Christ's life in God, His identification with the ultimate source of life and power, is to become one of the unquestioned facts of consciousness, one of the immovable data of human existence. We shall one day be as sure of His unity with the Father, and that in Christ our life is hid in God, as we are sure that now we are alive. Faith in Christ is to become an unquestioned certainty. How then is this assurance to be attained? It is to be attained when we ourselves as Christ's agents do greater works than He Himself did, and when by the power of His spiritual presence with us we live as He lived.

Christ calls our attention to this with His usual formula when about to declare a surprising but important truth: "Verily, verily, I say unto you, He that believeth on Me shall do greater works than these." Beginning with such evidence and such trust as we can attain, we shall be encouraged by finding the practical strength which comes of union with Christ. It speedily became apparent to the disciples that our Lord meant what He said when He assured them that they would do greater works than He had done. His miracles had amazed them and had done much good. And yet, after all, they were necessarily very limited in number, in the area of their exercise, and in the permanence of their results. Many were healed; but many, many more remained diseased. And even those who were healed were not rendered permanently unassailable by disease. The eyes of the blind which were opened for a year or two must close shortly in death. The paralysed, though sent from Christ's presence healed, must yield to the debilitating influences of age and betake themselves again to the crutch or the couch. Lazarus given back for a time to his sorrowing sisters must again, and this time without recall, own the power of death. And how far did the influence of Christ penetrate into these healed persons? Did they all obey His words and sin no more? or did some worse thing than the disease He freed them from fall upon some of them? Was there none who used his restored eyesight to minister to sin, his restored energies to do more wickedness than otherwise would have been possible? In one word, the miracles of Christ, great as they were and beneficent as they were, were still confined to the body, and did not directly touch the spirit of man.

But was this the object of Christ's coming? Did He come to do a little less than several of the great medical discoverers have done? Assuredly not. These works of healing which He wrought on the bodies of men were, as John regularly calls them, "signs"; they were not acts terminating in themselves, and finding their full significance in the happiness communicated to the healed persons; they were signs pointing to a power over men's spirits, and suggesting to men analogous but everlasting benefits. Christ wrought His miracles that men, beginning with what they could see and appreciate, might be led on to believe in and trust Him for power to help them in all their matters. And now He expressly announces to His disciples that these works which He had been doing were not miracles of the highest kind; that miracles of the highest kind were works of healing and renewal wrought not on the bodies but on the souls of men, works whose effects would not be deleted by disease and death, but would be permanent, works which should not be confined to Palestine, but should be coextensive with the human race. And these greater works He would now proceed to accomplish through His disciples. By His removal from earth His work was not to be stopped, but to pass into a higher stage. He had come to earth not to make a passing display of Divine power, not to give a tantalising glimpse of what the world might be were His power acting freely and continuously in it; but He had come to lead us to apprehend the value of spiritual health and to trust Him for that. And now that He had won men's trust and taught a few to love Him and to value His Spirit, He removes Himself from their sight, and puts Himself beyond the reach of those who merely sought for earthly benefits, that He may through the Spirit come to all who understood how much greater are spiritual benefits.

This crowning evidence of Christ's being with the Father and in Him the disciples very soon enjoyed. On the day of Pentecost they found such results following from their simple word as had never followed the word of Christ. Thousands were renewed in heart and life. And from that day to this these greater works have never ceased. And why? "Because I go to the Father." And two reasons are given in these simple words. In the first place, no such results could be accomplished by Christ because not till He died was the Father's love fully known. It was the death and resurrection of Christ that convinced men of the truth of what Christ had proclaimed in His life and in His words regarding the Father. The tender compunction which was stirred by His death gave a purchase to the preacher of repentance which did not previously exist. It is Christ's death and resurrection which have been the converting influence through all the ages, and these Christ Himself could not preach. It was only when He had gone to the Father that the greater works of His kingdom could be done. Besides, it was only then that the greater works could be understood and longed for. The fact is, that the death and resurrection of Christ radically altered men's conceptions of the spiritual world, and gave them a belief in a future life of the spirit such as they previously had not and could not have. When men came experimentally into contact with One who had passed through death, and who now entered the unseen world full of plans and of vitality to execute them, a new sense of the value of spiritual benefits was born within them. The fact of being associated with a living Christ at God's right hand has refined the spiritual conceptions of men, and has given a quality to holiness which was not previously conspicuous. The spiritual world is now real and near, and men no longer think of Christ as a worker of miracles on physical nature, but as the King of the world unseen and the willing Source of all spiritual good. We sometimes wonder Christ preached so little and spoke so little as men do now in directing sinners to Him; but He knew that while He lived this was almost useless, and that events would proclaim Him more effectually than any words.

But when Christ gives as a reason for the greater works of His disciples that He Himself went to the Father, He also means that, being with the Father, He would be in the place of power, able to respond to the prayers of His people. "I go unto the Father, and whatsoever ye shall ask in My name that will I do." No man in Christ's circumstances would utter such words at random. They are uttered with a perfect knowledge of the difficulties and in absolute good faith. But praying "in Christ's name" is not so easy an achievement as we are apt to think. Praying in Christ's name means, no doubt, that we go to God, not in our own name, but in His. He has given us power to use His name, as when we send a messenger we bid him use our name. Sometimes when we send a person to a friend we are almost afraid to give him our name, knowing that our friend will be anxious for our sakes to do all he can and perhaps too much for the applicant. And in going to God in the name of Christ, as those who can plead His friendship and are identified with Him, we know we are sure of a loving and liberal reception.

But praying in Christ's name means more than this. It means that we pray for such things as will promote Christ's kingdom. When we do anything in another's name, it is for him we do it. When we take possession of a property or a legacy in the name of some society, it is not for our own private advantage but for the society we take possession. When an officer arrests any one in the Queen's name, it is not to satisfy his private malice he does so; and when he collects money in the name of government, it is not to fill his own pocket. Yet how constantly do we overlook this obvious condition of acceptable prayer! To pray in Christ's name is to seek what He seeks, to ask aid in promoting what He has at heart. To come in Christ's name and plead selfish and worldly desires is absurd. To pray in Christ's name is to pray in the spirit in which He Himself prayed and for objects He desires. When we measure our prayers by this rule, we cease to wonder that so few seem to be answered. Is God to answer prayers that positively lead men away from Him? Is He to build them up in the presumption that happiness can be found in the pursuit of selfish objects and worldly comfort? It is when a man stands, as these disciples stood, detached from worldly hopes and finding all in Christ, so clearly apprehending the sweep and benignity of Christ's will as to see that it comprehends all good to man, and that life can serve no purpose if it do not help to fulfil that will--it is then a man prays with assurance and finds his prayer answered. Christ had won the love of these men and knew that their chief desire would be to serve Him, that their prayers would always be that they might fulfil His purposes. Their fear was, not that He would summon them to live wholly for the ends for which He had lived, but that when He was gone they should find themselves unfit to contend with the world.

And therefore He gives them the final encouragement that He would still be with them, not indeed in a visible form apparent to all eyes, but in a valid and powerful spiritual manner appreciable by those who loved Christ and strove to do His will. "If ye love Me, keep My commandments. And I will pray the Father, and He shall give you another Comforter," another Advocate, one called to your aid, and who shall so effectually aid you that in His presence and help you will know Me present with you. "I will not leave you comfortless, like orphans: I will come to you." Christ Himself was still to be with them. He was not merely to leave them His memory and example, but was to be with them, sustaining and guiding and helping them even as He had done. The only difference was to be this--that whereas up to this time they had verified His presence by their senses, seeing His body, hearing His words, and so forth, they should henceforward verify His presence by a spiritual sense which the world of those who did not love Him could not make use of. "Yet a little while, and the world seeth Me no more; but ye see Me: because I live, ye shall live also." They would find that their life was bound up in His; and as that new life of theirs grew strong and proved itself victorious over the world and powerful to subdue men's hearts to Christ and win the world to Christ's kingdom, they should feel a growing persuasion, a deepening consciousness, that this life of theirs was but the manifestation of the continued life of Christ. "At that day they would know that Christ was in the Father, and they in Him, and He in them."

Consciousness, then, of Christ's present life and of His close relation to ourselves is to be won only by loving Him and living in Him and for Him. Lower grades of faith there are on which most of us stand, and by which, let us hope, we are slowly ascending to this assured and ineradicable consciousness. Drawn to Christ we are by the beauty of His life, by His evident mastery of all that concerns us, by His knowledge, by the revelation He makes; but doubts assail us, questionings arise, and we long for the full assurance of the personal love of God and of the continued personal life and energy of Christ which would give us an immovable ground to stand on. According to Christ's explanation given in this passage to His disciples, this deepest conviction, this unquestionable consciousness of His presence, is attained only by those who proceed upon the lower grades of faith, and with true love for Him seek to find their life in Him. It is a conviction which can only be won experimentally. The disciples passed from the lower to the higher faith at a bound. The sight of the risen Lord, the new world vividly present to them in His person, gave their devotedness an impulse which carried them at once and for ever to certainty. There are many still who are so drawn by spiritual affinity to Christ that unhesitatingly and unrepentingly they give themselves wholly to Him, and have the reward of a conscious life in Christ. Others have more slowly to win their way upwards, fighting against unbelief, striving to give themselves more undividedly to Christ, and encouraging themselves with the hope that from their hearts also all doubts will one day for ever vanish. Certain it is that Christ's life can only be given to those who are willing to receive it--certain it is that only those who seek to do His work seek to be sustained by His life. If we are not striving to attain those ends which He gave His life to accomplish, we cannot be surprised if we are not sensible of receiving His aid. If we aim at worldly ends, we shall need no other energy than what the world supplies; but if we throw ourselves heartily into the Christian order of things and manner of life, we shall at once be sensible of our need of help, and shall know whether we receive it or not.

Christ's promise is explicit--a promise given as the stay of His friends in their bitterest need: "He that hath My commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love Him, and will manifest Myself to him." It will still be a spiritual manifestation which can be perceived only by those whose spirits are exercised to discern such things; but it will be absolutely satisfying. We shall find one day that Christ's work has been successful, that He has brought men and God into a perfect harmony. "That day" shall arrive for us also, when we shall find that Christ has actually accomplished what He undertook, and has set our life and ourselves on an enduring foundation--has given us eternal life in God, a life of perfect joy. Things are under God's guidance progressive, and Christ is the great means He uses for the progress of all that concerns ourselves. And what Christ has done is not to be fruitless or only half effective; He will see of the travail of His soul and be satisfied--satisfied because in us the utmost of happiness and the utmost of good have been attained, because greater and richer things than man has conceived have been made ours.

These utterances are fitted to dispel a form of unbelief which seriously hinders many sincere inquirers. It arises from the difficulty of believing in Christ as now alive and able to afford spiritual assistance. Many persons who enthusiastically admit the perfectness of Christ's character and of the morality He taught, and who desire above all else to make that morality their own, are yet unable to believe that He can give them any real and present assistance in their efforts after holiness. A teacher is a very different thing from a Saviour. They are satisfied with Christ's teaching; but they need more than teaching--they need not only to see the road, but to be enabled to follow it. Unless a man can find some real connection between himself and God, unless he can rely upon receiving inward support from God, he feels that there is nothing which can truly be called salvation.

This form of unbelief assails almost every man. Very often it results from the slow-growing conviction that the Christian religion is not working in ourselves the definite results we expected. When we read the New Testament, we see the reasonableness of faith, we cannot but subscribe to the theory of Christianity; but when we endeavour to practise it we fail. We have tried it, and it does not seem to work. At first we think this is something peculiar to ourselves, and that through some personal carelessness or mistake we have failed to receive all the benefit which others receive. But as time goes on the suspicion strengthens in some minds that faith is a delusion: prayer seems to be unanswered; effort seems to be unacknowledged. The power of an almighty spirit within the human spirit cannot be traced. Perhaps this suspicion, more than all other causes put together, produces undecided, heartless Christians.

What, then, is to be said in view of such doubts? Perhaps it may help us past them if we consider that spiritual things are spiritually discerned, and that the one proof of His ascension to God's right hand which Christ Himself promised was the bestowal of His Spirit. If we find that, however slowly, we are coming into a truer harmony with God; if we find that we can more cordially approve the Spirit of Christ, and give to that Spirit a more real place in our life; if we are finding that we can be satisfied with very little in the way of selfish and worldly advancement, and that it is a greater satisfaction to us to do good than to get good; if we find ourselves in any degree more patient, more temperate, more humble,--then Christ is manifesting in us His present life in the only way in which He promised to do so. Even if we have more knowledge, more perception of what moral greatness is, if we see through the superficial formalisms which once passed for religion with us, this is a step in the right direction, and if wisely used may be the foundation of a superstructure of intelligent service and real fellowship with God. Every discovery and abandonment of error, every unmasking of delusion, every attainment of truth, is a step nearer to permanent reality, and is a true spiritual gain; and if in times past we have had little experience of spiritual joy and confidence, if our thoughts have been sceptical and questioning and perplexed, all this may be the needful preliminary to a more independent and assured and truer faith, and may be the very best proof that Christ is guiding our mind and attending to our prayers. It is for "the world" to refuse to believe in the Spirit, because "it beholdeth Him not, neither knoweth Him."

It may also be said that to think of Christ as a good man who has passed away like other good men, leaving an influence and no more behind Him, to think of Him as lying still in His tomb outside Jerusalem, is to reverse not only the belief of those who knew Christ best, but the belief of godly men in all ages. For in all ages both before and after Christ it has been the clear conviction of devout souls that God sought them much more ardently and persistently than they sought God. The truth which shines most conspicuously in the experience of all the saved is that they were saved by God and not by themselves. If human experience is to be trusted at all, if it in any case reflects the substantial verities of the spiritual world, then we may hold it as proved in the uniform experience of men that God somehow communicated to them a living energy, and not only taught them what to do, but gave them strength to do it. If under the Christian dispensation we are left to make the best we can for ourselves of the truth taught by Christ and of the example He set us in His life and death, then the Christian dispensation, so far from being an advance on all that went before, fails to supply us with that very thing which is sought through all religions--actual access to a living source of spiritual strength. I believe that the resurrection of Christ is established by stronger evidence than exists for any other historical fact; but apart altogether from the historical evidence, the entire experience of God's people goes to show that Christ, as the mediator between God and man, as the representative of God and the channel of His influence upon us, must be now alive, and must be in a position to exert a personal care and a personal influence, and to yield a present and inward assistance. Were it otherwise, we should be left without a Saviour to struggle against the enemies of the soul in our own strength, and this would be a complete reversal of the experience of all those who in past ages have been engaged in the same strife and have been victorious.

XI. THE BEQUEST OF PEACE.

"Judas (not Iscariot) saith unto Him, Lord, what is come to pass that Thou wilt manifest Thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love Me, he will keep My word: and My Father will love him, and We will come unto him, and make our abode with him. He that loveth Me not keepeth not My words: and the word which ye hear is not Mine, but the Father's who sent Me. These things have I spoken unto you, while yet abiding with you. But the Comforter, even the Holy Spirit, whom the Father will send in My name, He shall teach you all things, and bring to your remembrance all that I said unto you. 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 fearful. Ye heard how I said to you, I go away, and I come unto you. If ye loved Me, ye would have rejoiced, because I go unto the Father: for the Father is greater than I. And now I have told you before it come to pass, that, when it is come to pass, ye may believe. I will no more speak much with you, for the prince of the world cometh: and he hath nothing in Me; but that the world may know that I love the Father, and as the Father gave Me commandment, even so I do. Arise, let us go hence."-- John 14:22-31.

The encouraging assurances of our Lord are interrupted by Judas Thaddeus. As Peter, Thomas, and Philip had availed themselves of their Master's readiness to solve their difficulties, so now Judas utters his perplexity. He perceives that the manifestation of which Jesus has spoken is not public and general, but special and private; and he says, "Lord, what has happened, that Thou art to manifest Thyself to us, and not to the world?" It would seem as if Judas had been greatly impressed by the public demonstration in favour of Jesus a day or two previously, and supposed that something must have occurred to cause Him now to wish to manifest Himself only to a select few.

Apparently Judas' construction of the future was still entangled with the ordinary Messianic expectation. He thought Jesus, although departing for a little, would return speedily in outward Messianic glory, and would triumphantly enter Jerusalem and establish Himself there. But how this could be done privately he could not understand. And if Jesus had entirely altered His plan, and did not mean immediately to claim Messianic supremacy, but only to manifest Himself to a few, was this possible?

By His reply our Lord shows for the hundredth time that outward proclamation and external acknowledgment were not in His thoughts. It is to the individual and in response to individual love He will manifest Himself. It is therefore a spiritual manifestation He has in view. Moreover, it was not to a specially privileged few, whose number was already complete, that He would manifest Himself. Judas supposed that to him and his fellow-Apostles, "us," Jesus would manifest Himself, and over against this select company he set "the world." But this mechanical line of demarcation our Lord obliterates in His reply, "If any man loveth Me, ... We will come to him." He enounces the great spiritual law that they who seek to have Christ's presence manifested to them must love and obey Him. He that longs for more satisfying knowledge of spiritual realities, he that thirsts for certainty and to see God as if face to face, must expect no sudden or magical revelation, but must be content with the true spiritual education which proceeds by loving and living. To the disciples the method might seem slow--to us also it often seems slow; but it is the method which nature requires. Our knowledge of God, our belief that in Christ we have a hold of ultimate truth and are living among eternal verities, grow with our love and service of Christ. It may take us a lifetime--it will take us a lifetime--to learn to love Him as we ought, but others have learned and we also may learn, and there is no possible experience so precious to us.

It is, then, to those who serve Him that Christ manifests Himself, and manifests Himself in an abiding, spiritual, influential manner. That those who do not serve Him do not believe in His presence and power is to be expected. But were those who have served Him asked if they had become more convinced of His spiritual and effectual presence, their voice would be that this promise had been fulfilled. And this is the very citadel of the religion of Christ. If Christ does not now abide with and energetically aid those who serve Him, then their faith is vain. If His spiritual presence with them is not manifested in spiritual results, if they have no evidence that He is personally and actively employed in and with them, their faith is vain. To believe in a Christ long since removed from earth and whose present life cannot now influence or touch mankind is not the faith which Christ Himself invites. And if His promise to abide with those who love and serve Him is not actually performed, Christendom has been produced by a mistake and has lived on a delusion.

At this point (John 14:25) Jesus pauses; and feeling how little He had time to say of what was needful, and how much better they would understand their relation to Him after He had finally passed from their bodily sight, He says: "These things I have spoken to you, while yet I remain with you; but the Paraclete, the Holy Spirit, which the Father will send in My name, He will teach you all things, and will remind you of all that I have said to you." Jesus cannot tell them all He would wish them to know; but the same Helper whom He has already promised will especially help them by giving them understanding of what has already been told them, and by leading them into further knowledge. He is to come "in the name" of Jesus--that is to say, as His representative--and to carry on His work in the world.[16]

Here, then, the Lord predicts that one day His disciples will know more than He has taught them. They were to advance in knowledge beyond the point to which He had brought them. His teaching would necessarily be the foundation of all future attainment, and whatever would not square with that they must necessarily reject; but they were to add much to the foundation He had laid. We cannot therefore expect to find in the teaching of Jesus all that His followers ought to know regarding Himself and His connection with them. All that is absolutely necessary we shall find there; but if we wish to know all that He would have us know, we must look beyond. The teaching which we receive from the Apostles is the requisite and promised complement of the teaching which Christ Himself delivered. He being the subject taught as much as the teacher, and His whole experience as living, dying, rising, and ascending, constituting the facts which Christian teaching was to explain, it was impossible that He Himself should be the final teacher. He could not at once be text and exposition. He lived among men, and by His teaching shed much light on the significance of His life; He died, and was not altogether silent regarding the meaning of His death, but it was enough that He furnished matter for His Apostles to explain, and confined Himself to sketching the mere outline of Christian truth.

Again and again throughout this last conversation Jesus tries to break off, but finds it impossible. Here (John 14:27), when He has assured them that, although He Himself leaves them in ignorance of many things, the Spirit will lead them into all truth, He proceeds to make His parting bequest. He would fain leave them what will enable them to be free from care and distress; but He has none of those worldly possessions which men usually lay up for their children and those dependent on them. House, lands, clothes, money, He had none. He could not even secure for those who were to carry on His work an exemption from persecution which He Himself had not enjoyed. He did not leave them, as some initiators have done, stable though new institutions, an empire of recent origin but already firmly established. "Not as the world giveth, give I unto you."

But He does give them that which all other bequests aim at producing: "Peace I leave with you." Men may differ as to the best means of attaining peace, or even as to the kind of peace that is desirable, but all agree in seeking an untroubled state. We seek a condition in which we shall have no unsatisfied desires gnawing at our heart and making peace impossible, no stings of conscience, dipped in the poison of past wrong-doing, torturing us hour by hour, no foreboding anxiety darkening and disturbing a present which might otherwise be peaceful. The comprehensive nature of this possession is shown by the fact that peace can be produced only by the contribution of past, present, and future. As health implies that all the laws which regulate bodily life are being observed, and as it is disturbed by the infringement of any one of these, so peace of mind implies that in the spiritual life all is as it should be. Introduce remorse or an evil conscience, and you destroy peace; introduce fear or anxiety, and peace is impossible. Introduce anything discordant, ambition alongside of indolence, a sensitive conscience alongside of strong passions, and peace takes flight. He, therefore, who promises to give peace promises to give unassailable security, inward integrity and perfectness, all which goes to make up that perfect condition in which we shall be for ever content to abide.

Jesus further defines the peace which He was leaving to the disciples as that peace which He had Himself enjoyed: "My peace I give unto you,"--as one hands over a possession he has himself tested, the shield or helmet that has served him in battle. "That which has protected Me in a thousand fights I make over to you." The peace which Christ desires His disciples to enjoy is that which characterised Himself; the same serenity in danger, the same equanimity in troublous circumstances, the same freedom from anxiety about results, the same speedy recovery of composure after anything which for a moment ruffled the calm surface of His demeanour. This is what He makes over to His people; this is what He makes possible to all who serve Him.

There is nothing which more markedly distinguishes Jesus and proves His superiority than His calm peace in all circumstances. He was poor, and might have resented the incapacitating straitness of poverty. He was driven from place to place, His purpose and motives were suspected, His action and teaching resisted, the good He strove to do continually marred; but He carried Himself through all with serenity. It is said that nothing shakes the nerve of brave men so much as fear of assassination: our Lord lived among bitterly hostile men, and was again and again on the brink of being made away with; but He was imperturbably resolute to do the work given Him to do. Take Him at an unguarded moment, tell Him the boat is sinking underneath Him, and you find the same undisturbed composure. He was never troubled at the results of His work or about His own reputation; when He was reviled, He reviled not again.

This unruffled serenity was so obvious a characteristic of the demeanour of Jesus, that as it was familiar to His friends, so it was perplexing to His judges. The Roman governor saw in His bearing an equanimity so different from the callousness of the hardened criminal and from the agitation of the self-condemned, that he could not help exclaiming in astonishment, "Dost Thou not know that I have power over Thee?" Therefore without egotism our Lord could speak of "My peace." The world had come to Him in various shapes, and He had conquered it. No allurement of pleasure, no opening to ambition had distracted Him and broken up His serene contentment; no danger had filled His spirit with anxiety and fear. On one occasion only could He say, "Now is My soul troubled." Out of all that life had presented to Him He had wrought out for Himself and for us peace.

By calling it specifically "My peace" our Lord distinguishes it from the peace which men ordinarily pursue. Some seek it by accommodating themselves to the world, by fixing for themselves a low standard and disbelieving in the possibility of living up to any high standard in this world. Some seek peace by giving the fullest possible gratification to all their desires; they seek peace in external things--comfort, ease, plenty, pleasant connections. Some stifle anxiety about worldly things by impressing on themselves that fretting does no good, and that what cannot be cured must be endured; and any anxiety that might arise about their spiritual condition they stifle by the imagination that God is too great or too good to deal strictly with their shortcomings. Such kinds of peace, our Lord implies, are delusive. It is not outward things which can give peace of mind, no more than it is a soft couch which can give rest to a fevered body. Restfulness must be produced from within.

There are, in fact, two roads to peace--we may conquer or we may be conquered. A country may always enjoy peace, if it is prepared always to submit to indignities, to accommodate itself to the demands of stronger parties, and absolutely to dismiss from its mind all ideas of honour or self-respect. This mode of obtaining peace has the advantages of easy and speedy attainment--advantages to which every man naturally attaches too high a value. For in the individual life we are daily choosing either the one peace or the other; the unrighteous desires which distract us we are either conquering or being conquered by. We are either accepting the cheap peace that lies on this side of conflict, or we are attaining or striving towards the peace that lies on the other side of conflict. But the peace we gain by submission is both short-lived and delusive. It is short-lived, for a gratified desire is like a relieved beggar, who will quickly find his way back to you with his request rather enlarged than curtailed; and it is delusive, because it is a peace which is the beginning of bondage of the worst kind. Any peace that is worth the having or worth the speaking about lies beyond, at the other side of conflict. We cannot long veil this from ourselves: we may decline the conflict and put off the evil day; but still we are conscious that we have not the peace our natures crave until we subdue the evil that is in us. We look and look for peace to distil upon us from without, to rise and shine upon us as tomorrow's sun, without effort of our own, and yet we know that such expectation is the merest delusion, and that peace must begin within, must be found in ourselves and not in our circumstances. We know that until our truest purposes are in thorough harmony with our conscientious convictions we have no right to peace. We know that we can have no deep and lasting peace until we are satisfied with our own inward state, or are at least definitely on the road to satisfaction.

Again, the peace of which Christ here speaks may be called His, as being wrought out by Him, and as being only attainable by others through His communication of it to them. We do at first inquire with surprise how it is possible that any one can bequeath to us his own moral qualities. This, in fact, is what one often wishes were possible--that the father who by long discipline, by many painful experiences, has at last become meek and wise, could transmit these qualities to his son who has life all before him. As we read the notices of those who pass away from among us, it is the loss of so much moral force we mourn; it may be, for all we know, as indispensable elsewhere, but nevertheless it is our loss, a loss for which no work done by the man, nor any works left behind him, compensate; for the man is always, or generally, greater than his works, and what he has done only shows us the power and possibilities that are in him. Each generation needs to raise its own good men, not independent, certainly, of the past, but not altogether inheriting what past generations have done; just as each new year must raise its own crops, and only gets the benefit of past toil in the shape of improved land, good seed, better implements and methods of agriculture. Still, there is a transmission from father to son of moral qualities. What the father has painfully acquired may be found in the son by inheritance. And this is analogous to the transfusion of moral qualities from Christ to His people. For it is true of all the graces of the Christian, that they are first acquired by Christ, and only from Him derived to the Christian. It is of His fulness we all receive, and grace for grace. He is the Light at whom we must all kindle, the Source from whom all flows.

How, then, does Christ communicate to us His peace or any of His own qualities--qualities in some instances acquired by personal experience and personal effort? He gives us peace, first, by reconciling us to God by removing the burden of our past guilt and giving us access to God's favour. His work sheds quite a new light upon God; reveals the fatherly love of God following us into our wandering and misery, and claiming us in our worst estate as His, acknowledging us and bidding us hope. Through Him we are brought back to the Father. He comes with this message from God, that He loves us. Am I, then, troubled about the past, about what I have done? As life goes on, do I only see more and more clearly how thoroughly I have been a wrong-doer? Does the present, as I live through it, only shed a brighter and brighter light on the evil of the past? Do I fear the future as that which can only more and more painfully evolve the consequences of my past wrong-doing? Am I gradually awaking to the full and awful import of being a sinner? After many years of a Christian profession, am I coming at last to see that above all else my life has been a life of sin, of shortcoming or evasion of duty, of deep consideration for my own pleasure or my own purpose, and utter or comparative regardlessness of God? Are the slowly evolving circumstances of my life at length effecting what no preaching has ever effected? are they making me understand that sin is the real evil, and that I am beset by it and my destiny entangled and ruled by it? To me, then, what offer could be more appropriate than the offer of peace? From all fear of God and of myself I am called to peace in Christ.

Reconcilement with God is the foundation, manifestly and of course, of all peace; and this we have as Christ's direct gift to us. But this fundamental peace, though it will eventually pervade the whole man, does in point of fact only slowly develop into a peace such as our Lord Himself possessed. The peace which our Lord spoke of to His disciples, peace amidst all the ills of life, can only be attained by a real following of Christ, and a hearty and profound acceptance of His principles and spirit. And it is not the less His gift because we have thus to work for it, to alter or be altered wholly in our own inward being. It is not therefore a deceptive bequest. When the father gives his son a good education, he cannot do so irrespective of the hard work of the son himself. When the general promises victory to his men, they do not expect to have it without fighting. And our Lord does not upset or supersede the fundamental laws of our nature and of our spiritual growth. He does not make effort of our own unnecessary; He does not give us a ready-made character irrespective of the laws by which character grows, irrespective of deep-seated thirst for holiness in ourselves and long-sustained conflict with outward obstacles and internal weaknesses and infidelities.

But He helps us to peace, not only though primarily by bringing us back to God's favour, but also by showing us in His own person and life how peace is attained and preserved, and by communicating to us His Spirit to aid us in our efforts to attain it. He found out more perfectly than any one else the secret of peace; and we are stirred by His example and success, not only as we are stirred by the example of any dead saint or sage with whom we have no present personal living fellowship, but as we are stirred by the example of a living Father who is always with us to infuse new heart into us, and to give us effectual counsel and aid. While we put forth our own efforts to win this self-conquest, and so school all within us as to enter into peace, Christ is with us securing that our efforts shall not be in vain, giving us the fixed and clear idea of peace as our eternal condition, and giving us also whatever we need to win it.

These words our Lord uttered at a time when, if ever, He was not likely to use words of course, to adopt traditional and misleading phrases. He loved the men He was speaking to, He knew He was after this to have few more opportunities of speaking with them, His love interpreted to Him the difficulties and troubles which would fall upon them, and this was the armour which He knew would bear them scathless through all. That His promise was fulfilled we know. We do not know what became of the majority of the Apostles, whether they did much or little; but if we look at the men who stood out prominently in the early history of the Church, we see how much they stood in need of this peace and how truly they received it. Look at Stephen, sinking bruised and bleeding under the stones of a cursing mob, and say what characterises him--what makes his face shine and his lips open in prayer for his murderers? Look at Paul, driven out of one city, dragged lifeless out of another, clinging to a spar on a wild sea, stripped by robbers, arraigned before magistrate after magistrate--what keeps his spirit serene, his purpose unshaken through a life such as this? What put into his lips these valued words and taught him to say to others, "Rejoice evermore, and let the peace of God which passeth understanding keep your heart and mind"? It was the fulfilment of this promise--a promise which is meant for us as for them. It will be fulfilled in us as in these men, not by a mere verbal petition, not by a craving however strong, or a prayer however sincere, but by a true and profound acceptance of Christ, by a conscientious following of Him as our real leader, as that One from whom we take our ideas of life, of what is worthy and what is unworthy.

FOOTNOTES:

[16] "In this designation of the teaching Spirit as holy, there lie lessons for two classes of people. All fanatical professions of possessing Divine illumination, which are not warranted and sealed by purity of life, are lies or self-delusion. And, on the other hand, cold-blooded intellectualism will never force the locks of the palace of Divine truth; but they that come there must have clean hands and a pure heart; and only those who have the love and the longing for goodness will be wise scholars in Christ's school."--MACLAREN.

XII. THE VINE AND THE BRANCHES.

"Arise, let us go hence. I am the true Vine, and My Father is the Husbandman. Every branch in Me that beareth not fruit, He taketh it away: and every branch that beareth fruit, He cleanseth it, that it may bear more fruit. Already ye are clean because of the word which I have spoken unto you. Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in Me. I am the Vine, ye are the branches: He that abideth in Me, and I in him, the same beareth much fruit: for apart from Me ye can do nothing. If a man abide not in Me, he is cast forth as a branch, and is withered; and they gather them, and cast them into the fire, and they are burned. If ye abide in Me, and My words abide in you, ask whatsoever ye will, and it shall be done unto you. Herein is My Father glorified, that ye bear much fruit; and so shall ye be My disciples. Even as the Father hath loved Me, I also have loved you; abide ye in My love. If ye keep My commandments, ye shall abide in My love; even as I have kept My Father's commandments, and abide in His love. These things have I spoken unto you, that My joy may be in you, and that your joy may be fulfilled. This is My commandment, that ye love one another, even as I have loved you."-- John 14:31, John 15:1-12.

Like a friend who cannot tear himself away and has many more last words after he has bid us good-bye, Jesus continues speaking to the disciples while they are selecting and putting on their sandals and girding themselves to face the chill night air. He had to all appearance said all He meant to say. He had indeed closed the conversation with the melancholy words, "Henceforth I will not talk much with you." He had given the signal for breaking up the feast and leaving the house, rising from table Himself and summoning the rest to do the same. But as He saw their reluctance to move, and the alarmed and bewildered expression that hung upon their faces, He could not but renew His efforts to banish their forebodings and impart to them intelligent courage to face separation from Him. All He had said about His spiritual presence with them had fallen short: they could not as yet understand it. They were possessed with the dread of losing Him whose future was their future, and with the success of whose plans all their hopes were bound up. The prospect of losing Him was too dreadful; and though He had assured them He would still be with them, there was an appearance of mystery and unreality about that presence which prevented them from trusting it. They knew they could effect nothing if He left them: their work was done, their hopes blighted.

As Jesus, then, rises, and as they all fondly cluster round Him, and as He recognises once more how much He is to these men, there occurs to His mind an allegory which may help the disciples to understand better the connection they have with Him, and how it is still to be maintained. It has been supposed that this allegory was suggested to Him by some vine trailing round the doorway or by some other visible object, but such outward suggestion is needless. Recognising their fears and difficulties and dependence on Him as they hung upon Him for the last time, what more natural than that He should meet their dependence and remove their fears of real separation by saying, "I am the Vine, ye the branches"? What more natural, when He wished to set vividly before them the importance of the work He was bequeathing to them, and to stimulate them faithfully to carry on what He had begun, than to say, "I am the Vine, ye the fruit-bearing branches: abide in Me, and I in you"?

Doubtless our Lord's introduction of the word "true" or "real"--"I am the true Vine"--implies a comparison with other vines, but not necessarily with any vines then outwardly visible. Much more likely is it that as He saw the dependence of His disciples upon Him, He saw new meaning in the old and familiar idea that Israel was the vine planted by God. He saw that in Himself[17] and His disciples all that had been suggested by this figure was in reality accomplished. God's intention in creating man was fulfilled. It was secured by the life of Christ and by the attachment of men to Him that the purpose of God in creation would bear fruit. That which amply satisfied God was now in actual existence in the person and attractiveness of Christ. Seizing upon the figure of the vine as fully expressing this, Christ fixes it for ever in the mind of His disciples as the symbol of His connection with them, and with a few decisive strokes He gives prominence to the chief characteristics of this connection.

I. The first idea, then, which our Lord wished to present by means of this allegory is, that He and His disciples together form one whole, neither being complete without the other. The vine can bear no fruit if it has no branches; the branches cannot live apart from the vine. Without the branches the stem is a fruitless pole; without the stem the branches wither and die. Stem and branches together constitute one fruit-bearing tree. I, for my part, says Christ, am the Vine; ye are the branches, neither perfect without the other, the two together forming one complete tree, essential to one another as stem and branches.

The significance underlying the figure is obvious, and no more welcome or animating thought could have reached the heart of the disciples as they felt the first tremor of separation from their Lord. Christ, in His own visible person and by His own hands and words, was no longer to extend His kingdom on earth. He was to continue to fulfil God's purpose among men, no longer however in His own person, but through His disciples. They were now to be His branches, the medium through which He could express all the life that was in Him, His love for man, His purpose to lift and save the world. Not with His own lips was He any longer to tell men of holiness and of God, not with His own hand was He to dispense blessing to the needy ones of earth, but His disciples were now to be the sympathetic interpreters of His goodness and the unobstructed channels through which He might still pour out upon men all His loving purpose. As God the Father is a Spirit and needs human hands to do actual deeds of mercy for Him, as He does not Himself in His own separate personality make the bed of the sick poor, but does it only through the intervention of human charity, so can Christ speak no audible word in the ear of the sinner, nor do the actual work required for the help and advancement of men. This He leaves to His disciples, His part being to give them love and perseverance for it, to supply them with all they need as His branches.

This, then, is the last word of encouragement and of quickening our Lord leaves with these men and with us: I leave you to do all for Me; I entrust you with this gravest task of accomplishing in the world all I have prepared for by My life and death. This great end, to attain which I thought fit to leave the glory I had with the Father, and for which I have spent all--this I leave in your hands. It is in this world of men the whole results of the Incarnation are to be found, and it is on you the burden is laid of applying to this world the work I have done. You live for Me. But on the other hand I live for you. "Because I live, ye shall live also." I do not really leave you. If I say, "Abide in Me," I none the less say, "and I in you." It is in you I spend all the Divine energy you have witnessed in my life. It is through you I live. I am the Vine, the life-giving Stem, sustaining and quickening you. Ye are the branches, effecting what I intend, bearing the fruit for the sake of which I have been planted in the world by My Father, the Husbandman.

II. The second idea is that this unity of the tree is formed by unity of life. It is a unity brought about, not by mechanical juxtaposition, but by organic relationship. "As the branch cannot bear fruit of itself, but must abide in the vine, so neither can ye except ye abide in Me." A ball of twine or a bag of shot cannot be called a whole. If you cut off a yard of the twine, the part cut off has all the qualities and properties of the remainder, and is perhaps more serviceable apart from the rest than in connection with it. A handful of shot is more serviceable for many purposes than a bagful, and the quantity you take out of the bag retains all the properties it had while in the bag; because there is no common life in the twine or in the shot, making all the particles one whole. But take anything which is a true unity or whole--your body, for example. Different results follow here from separation. Your eye is useless taken from its place in the body. You can lend a friend your knife or your purse, and it may be more serviceable in his hands than in yours; but you cannot lend him your arms or your ears. Apart from yourself, the members of your body are useless, because here there is one common life forming one organic whole.

It is thus in the relation of Christ and His followers. He and they together form one whole, because one common life unites them. "As the branch cannot bear fruit of itself, so neither can ye." Why can the branch bear no fruit except it abide in the vine? Because it is a vital unity that makes the tree one. And what is a vital unity between persons? It can be nothing else than a spiritual unity--a unity not of a bodily kind, but inward and of the spirit. In other words, it is a unity of purpose and of resources for attaining that purpose. The branch is one with the tree because it draws its life from the tree and bears the fruit proper to the tree. We are one with Christ when we adopt His purpose in the world as the real governing aim of our life, and when we renew our strength for the fulfilment of that purpose by fellowship with His love for mankind and His eternal purpose to bless men.

We must be content, then, to be branches. We must be content not to stand isolated and grow from a private root of our own. We must utterly renounce selfishness. Successful selfishness is absolutely impossible. The greater the apparent success of selfishness is, the more gigantic will the failure one day appear. An arm severed from the body, a branch lopped off the tree, is the true symbol of the selfish man. He will be left behind as the true progress of mankind proceeds, with no part in the common joy, stranded and dying in cold isolation. We must learn that our true life can only be lived when we recognise that we are parts of a great whole, that we are here not to prosecute any private interest of our own and win a private good for ourselves, but to forward the good that others share in and the cause that is common.

How this unity is formed received no explanation on this occasion. The manner in which men become branches of the true Vine was not touched upon in the allegory. Already the disciples were branches, and no explanation was called for. It may, however, be legitimate to gather a hint from the allegory itself regarding the formation of the living bond between Christ and His people. However ignorant we may be of the propagation of fruit trees and the processes of grafting we can at any rate understand that no mere tying of a branch to a tree, bark to bark, would effect anything save the withering of the branch. The branch, if it is to be fruitful, must form a solid part of the tree, must be grafted so as to become of one structure and life with the stem. It must be cut through, so as to lay bare the whole interior structure of it, and so as to leave open all the vessels that carry the sap; and a similar incision must be made in the stock upon which the branch is to be grafted, so that the cut sap-vessels of the branch may be in contact with the cut sap-vessels of the stock. Such must be our grafting into Christ. It must be a laying bare of our inmost nature to His inmost nature, so that a vital connection may be formed between these two. What we expect to receive by being connected with Christ is the very Spirit which made Him what He was. We expect to receive into the source of conduct in us all that was the source of conduct in Him. We wish to be in such a connection with Him that His principles, sentiments, and aims shall become ours.

On His side Christ has laid bare His deepest feelings and spirit. In His life and in His death He submitted to that severest operation which seemed to be a maiming of Him, but which in point of fact was the necessary preparation for His receiving fruitful branches. He did not hide the true springs of His life under a hard and rough bark; but submitting Himself to the Husbandman's knife, He has suffered us through His wounds to see the real motives and vital spirit of His nature--truth, justice, holiness, fidelity, love. Whatever in this life cut our Lord to the quick, whatever tested most thoroughly the true spring of His conduct, only more clearly showed that deepest within Him and strongest within Him lay holy love. And He was not shy of telling men His love for them: in the public death He died He loudly declared it, opening His nature to the gaze of all. And to this open heart He declined to receive none; as many as the Father gave Him were welcome; He had none of that aversion we feel to admit all and sundry into close relations with us. He at once gives His heart and keeps back nothing to Himself; He invites us into the closest possible connection with Him, with the intention that we should grow to Him and for ever be loved by Him. Whatever real, lasting, and influential connection can be established between two persons, this He wishes to have with us. If it is possible for two persons so to grow together that separation in spirit is for ever impossible, it is nothing short of this Christ seeks.

But when we turn to the cutting of the branch, we see reluctance and vacillation and much to remind us that, in the graft we now speak of, the Husbandman has to deal, not with passive branches which cannot shrink from his knife, but with free and sensitive human beings. The hand of the Father is on us to sever us from the old stock and give us a place in Christ, but we feel it hard to be severed from the root we have grown from and to which we are now so firmly attached. We refuse to see that the old tree is doomed to the axe, or after we have been inserted into Christ we loosen ourselves again and again, so that morning by morning as the Father visits His tree He finds us dangling useless with signs of withering already upon us. But in the end the Vinedresser's patient skill prevails. We submit ourselves to those incisive operations of God's providence or of His gentler but effective word which finally sever us from what we once clung to. We are impelled to lay bare our heart to Christ and seek the deepest and truest and most influential union.

And even after the graft has been achieved the husbandman's care is still needed that the branch may "abide in the vine," and that it may "bring forth more fruit." There are two risks--the branch may be loosened, or it may run to wood and leaves. Care is taken when a graft is made that its permanent participation in the life of the tree be secured. The graft is not only tied to the tree, but the point of juncture is cased in clay or pitch or wax, so as to exclude air, water, or any disturbing influence. Analogous spiritual treatment is certainly requisite if the attachment of the soul to Christ is to become solid, firm, permanent. If the soul and Christ are to be really one, nothing must be allowed to tamper with the attachment. It must be sheltered from all that might rudely impinge upon it and displace the disciple from the attitude towards Christ he has assumed. When the graft and the stock have grown together into one, then the point of attachment will resist any shock; but, while the attachment is recent, care is needed that the juncture be hermetically secluded from adverse influences.

The husbandman's care is also needed that after the branch is grafted it may bring forth fruit increasingly. Stationariness is not to be tolerated. As for fruitlessness, that is out of the question. More fruit each season is looked for, and arranged for by the vigorous prunings of the husbandman. The branch is not left to nature. It is not allowed to run out in every direction, to waste its life in attaining size. Where it seems to be doing grandly and promising success, the knife of the vinedresser ruthlessly cuts down the flourish, and the fine appearance lies withering on the ground. But the vintage justifies the husbandman.

III. This brings us to the third idea of the allegory--that the result aimed at in our connection with Christ is fruit-bearing. The allegory bids us think of God as engaged in the tendance and culture of men with the watchful, fond interest with which the vinedresser tends his plants through every stage of growth and every season of the year, and even when there is nothing to be done gazes on them admiringly and finds still some little attention he can pay them; but all in the hope of fruit. All this interest collapses at once, all this care becomes a foolish waste of time and material, and reflects discredit and ridicule on the vinedresser, if there is no fruit. God has prepared for us in this life a soil than which nothing can be better for the production of the fruit He desires us to yield; He has made it possible for every man to serve a good purpose; He does His part not with reluctance, but, if we may say so, as His chief interest; but all in the expectation of fruit. We do not spend days of labour and nights of anxious thought, we do not lay out all we have at command, on that which is to effect nothing and give no satisfaction to ourselves or any one else; and neither does God. He did not make this world full of men for want of something better to do, as a mere idle pastime. He made it that the earth might yield her increase, that each of us might bring forth fruit. Fruit alone can justify the expense put upon this world. The wisdom, the patience, the love that have guided all things through the slow-moving ages will be justified in the product. And what this product is we already know: it is the attainment of moral perfection by created beings. To this all that has been made and done in the past leads up. "The whole creation groaneth and travaileth,"--for what? "For the manifestation of the sons of God." The lives and acts of good men are the adequate return for all past outlay, the satisfying fruit.

The production of this fruit became a certainty when Christ was planted in the world as a new moral stem. He was sent into the world not to make some magnificent outward display of Divine power, to carry us to some other planet, or alter the conditions of life here. God might have departed from His purpose of filling this earth with holy men, and might have used it for some easier display which for the moment might have seemed more striking. He did not do so. It was human obedience, the fruit of genuine human righteousness, of the love and goodness of men and women, that He was resolved to reap from earth. He was resolved to train men to such a pitch of goodness that in a world contrived to tempt there should be found nothing so alluring, nothing so terrifying, as to turn men from the straight path. He was to produce a race of men who, while still in the body, urged by appetites, assaulted by passions and cravings, with death threatening and life inviting, should prefer all suffering rather than flinch from duty, should prove themselves actually superior to every assault that can be made on virtue, should prove that spirit is greater than matter. And God set Christ in the world to be the living type of human perfection, to attract men by their love for Him to His kind of life, and to furnish them with all needed aid in becoming like Him--that as Christ had kept the Father's commandments, His disciples should keep His commandments, that thus a common understanding, an identity of interest and moral life, should be established between God and man.

Perhaps it is not pressing the figure too hard to remark that the fruit differs from timber in this respect--that it enters into and nourishes the life of man. No doubt in this allegory fruit-bearing primarily and chiefly indicates that God's purpose in creating man is satisfied. The tree He has planted is not barren, but fruitful. But certainly a great distinction between the selfish and the unselfish man, between the man who has private ambitions and the man who labours for the public good, lies in this--that the selfish man seeks to erect a monument of some kind for himself, while the unselfish man spends himself in labours that are not conspicuous, but assist the life of his fellows. An oak carving or a structure of hard wood will last a thousand years and keep in memory the skill of the designer: fruit is eaten and disappears, but it passes into human life, and becomes part of the stream that flows on for ever. The ambitious man longs to execute a monumental work, and does not much regard whether it will be for the good of men or not; a great war will serve his turn, a great book, anything conspicuous. But he who is content to be a branch of the True Vine will not seek the admiration of men, but will strive to introduce a healthy spiritual life into those he can reach, even although in order to do so he must remain obscure and must see his labours absorbed without notice or recognition.

Does the teaching of this allegory, then, accord with the facts of life as we know them? Is it a truth, and a truth we must act upon, that apart from Christ we can do nothing? In what sense and to what extent is association with Christ really necessary to us?

Something may of course be made of life apart from Christ. A man may have much enjoyment and a man may do much good apart from Christ. He may be an inventor, who makes human life easier or safer or fuller of interest. He may be a literary man, who by his writings enlightens, exhilarates, and elevates mankind. He may, with entire ignorance or utter disregard of Christ, toil for his country or for his class or for his cause. But the best uses and ends of human life cannot be attained apart from Christ. Only in Him does the reunion of man with God seem attainable, and only in Him do God and God's aim and work in the world become intelligible. He is as necessary for the spiritual life of men as the sun is for this physical life. We may effect something by candle-light; we may be quite proud of electric light, and think we are getting far towards independence; but what man in his senses will be betrayed by these attainments into thinking we may dispense with the sun? Christ holds the key to all that is most permanent in human endeavour, to all that is deepest and best in human character. Only in Him can we take our place as partners with God in what He is really doing with this world. And only from Him can we draw courage, hopefulness, love to prosecute this work. In Him God does reveal Himself, and in Him the fulness of God is found by us. He is in point of fact the one moral stem apart from whom we are not bearing and cannot bear the fruit God desires.

If, then, we are not bringing forth fruit, it is because there is a flaw in our connection with Christ; if we are conscious that the results of our life and activity are not such results as He designs, and are in no sense traceable to Him, this is because there is something about our adherence to Him that is loose and needs rectification. Christ calls us to Him and makes us sharers in His work; and he who listens to this call and counts it enough to be a branch of this Vine and do His will is upheld by Christ's Spirit, is sweetened by His meekness and love, is purified by His holy and fearless rectitude, is transformed by the dominant will of this Person whom he has received deepest into his soul, and does therefore bring forth, in whatever place in life he holds, the same kind of fruit as Christ Himself would bring forth; it is indeed Christ who brings forth these fruits, Christ at a few steps removed--for every Christian learns, as well as Paul, to say, "Not I, but Christ in me." If, then, the will of Christ is not being fulfilled through us, if there is good that it belongs to us to do, but which remains undone, then the point of juncture with Christ is the point that needs looking to. It is not some unaccountable blight that makes us useless; it is not that we have got the wrong piece of the wall, a situation in which Christ Himself could bear no precious fruit. The Husbandman knew His own meaning when He trained us along that restricted line and nailed us down; He chose the place for us, knowing the quality of fruit He desires us to yield. The reason of our fruitlessness is the simple one, that we are not closely enough attached to Christ.

How, then, is it with ourselves? By examining the results of our lives, would any one be prompted to exclaim, "These are trees of righteousness, the planting of the Lord that He may be glorified"? For this examination is made, and made not by one who chances to pass, and who, being a novice in horticulture, might be deceived by a show of leaves or poor fruit, or whose examination might terminate in wonder at the slothfulness or mismanagement of the owner who allowed such trees to cumber his ground; but the examination is made by One who has come for the express purpose of gathering fruit, who knows exactly what has been spent upon us and what might have been made of our opportunities, who has in His own mind a definite idea of the fruit that should be found, and who can tell by a glance whether such fruit actually exists or no. To this infallible Judge of produce what have we to offer? From all our busy engagement in many affairs, from all our thought, what has resulted that we can offer as a satisfactory return for all that has been spent upon us? It is deeds of profitable service such as men of large and loving nature would do that God seeks from us. And He recognises without fail what is love and what only seems so. He infallibly detects the corroding spot of selfishness that rots the whole fair-seeming cluster. He stands undeceivable before us, and takes our lives precisely for what they are worth.

It concerns us to make such inquiries, for fruitless branches cannot be tolerated. The purpose of the tree is fruit. If, then, we would escape all suspicion of our own state and all reproach of fruitlessness, what we have to do is, not so much to find out new rules for conduct, as to strive to renew our hold upon Christ and intelligently to enter into His purposes. "Abide in Him." This is the secret of fruitfulness. All that the branch needs is in the Vine; it does not need to go beyond the Vine for anything. When we feel the life of Christ ebbing from our soul, when we see our leaf fading, when we feel sapless, heartless for Christian duty, reluctant to work for others, to take anything to do with the relief of misery and the repression of vice, there is a remedy for this state, and it is to renew our fellowship with Christ--to allow the mind once again to conceive clearly the worthiness of His aims, to yield the heart once again to the vitalising influence of His love, to turn from the vanities and futilities with which men strive to make life seem important to the reality and substantial worth of the life of Christ. To abide in Christ is to abide by our adoption of His view of the true purpose of human life after testing it by actual experience; it is to abide by our trust in Him as the true Lord of men, and as able to supply us with all that we need to keep His commandments. And thus abiding in Christ we are sustained by Him; for He abides in us, imparts to us, His branches now on earth, the force which is needful to accomplish His purposes.

FOOTNOTES:

[17] That the vine was a recognised symbol of the Messiah is shown by Delitzsch in the Expositor, 3rd series, vol. iii., pp. 68, 69. See also his Iris, pp. 180-190, E. Tr.