John 16:20-22 Truly, truly, I say to you, That you shall weep and lament, but the world shall rejoice: and you shall be sorrowful… I. THAT OUR HAPPINESS IS LARGELY IN THE POWER OF OTHER PEOPLE. is a conviction which we reach very early. 1. The child, the merchant, the thinker, the public man, are all illustrations of this. No man can shut his gates and say, "I will find my happiness only in myself, and what I find no man shall take away." It seems as if all our social arrangements and relationships were not more fitted to make us furnishers of joy to one another than they are to give to every man the chance to pluck away our happiness. Husband and wife, father and child, teacher and scholar, master and servant — how they all hold each other's pleasures at their will I This view of life, which is perpetually presenting itself, stands up face to face with the thought, which all self-reliant and strong men try to keep hold of, viz., self-suffciency. To have the sources of all happiness in our own lives is a thought which no man can wholly cast away. It never finds its realisation; it always meets the interference of our brethren. Practically, almost all men's lives vacillate between the two. II. IN THE MIDST OF A BEWILDERMENT LIKE THIS CHRIST COMES IS WITH THESE WORDS. There is a limit to our power over one another; there is a chamber of our inner selves where we may turn the key and no one can come in. The very fact that there is such a limit interests us. 1. We can see how good it is that, while there should be great regions of happiness which are involved with what others are and do, there should be also others which no one but ourselves can touch. The completest house is one whose outer rooms are hospitably open, but which has inner chambers where only the master of the house and his household have a right to enter. The best stock of ideas which any man can keep is that which, while it is subject to the influence of others, yet has at its heart convictions, which are the man's own, and which no other can invade. It is the same with regard to happiness. There would be something terrible if each of us held his power of happiness untouchable. Think how much of the finest of our intercourse, how much of the purest motive for self-sacrifice would be lost if we had no power of interfering with each other's joy. It would be almost a world of chartered selfishness. The necessary condition of your filling your child's life with sunshine is the power of darkening it with a heavy cloud. What would you care for any man's sympathy or approbation if all the while you knew that that same man's sneer or coldness would not give you even a twinge of pain? 2. And yet we can see just as clearly how dreadful it would be if this power reached in to our deepest happinesses. All of us practically insist that there shall be some enjoyments with which no man shall interfere, and which no human malice can poison. 3. Now hear what Jesus says to His disciples. (1) Nature was not to be changed in their case nor even their relations with their fellow-men to be robbed of the power of painfulness. Still, if you stabbed them they would bleed, if you burnt them they would smart. But behind all this His words revealed to them a something which no fellow-man could touch. As I think about their after lives, I can see them letting other joys go and not hating the hands which robbed them of them in the consciousness of this inmost joy, which no intrusion could invade. (2) Jesus tells His disciples that the power of this secret joy is to be His presence with them — "I will see you again," &c. It is not that they are to develop some interior strength, or to drift into calm indifference where the influences of their fellow-men shall not touch them any longer. It is that they are to come to a new life with Him. (3) How natural this is! Only the association of some higher and stronger person can save one from the contamination of lower persons who are swamping and ruining his life. Suppose you have a boy who is being overwhelmed and lost by and through his faculties of companionship. Have you not learned that it is through these same faculties of companionship that he must be saved? It will not be simply by forbidding him to have connection with his base companions, nor by shutting him in upon himself, that you will save him. A stronger person must be his saviour. Now this is just what Jesus did. Some men make the influence of Jesus a mere sentimental thing. They dwell upon the love which He poured out upon His friends. Other men talk about the mastery of Christ. He gave His servants things to do. He shaped their lives into new habits. It was not either of these alone. Until we grasp them both into one thought we have not understood His power. He brings love, awakening love, and authority demanding obedience. Let us try to bear this in mind as we pass on now to speak of — III. SOME OF THE INTERFERENCES WITH THE PLEASURES OF LIFE WHICH COME FROM OUR FELLOW-MEN, AND OF THE WAY IN WHICH THE SOUL'S LIFE WITH CHRIST PUTS THOSE SAME PLEASURES OUT OF THE REACH OF ANY FELLOW-MAN'S INTRUSION. 1. The pleasure of energetic action, which makes life bright to the best men. Oh, the poor creatures whom their father's money or their own sluggish wills have robbed of the great human delight of action! But opposition, criticism, and ingratitude are the ways in which other men meet an active man, and make his work a drudgery. Here is a man in public life. The happiness of dealing with the state's affairs is what his soul is full of; he has dreamed of it while he was a boy, and now all his manhood triumphs in it. But other men have stepped across his path, and hindered him from doing what he meant to do; or have told the world and him how far what he has done is from what it ought to be; or those for whom he laboured have gone away, giving him curses instead of thanks. Now he may still work on from habit or duty, but the joy is departed. Is there any help for that? If not it is a dreadful world to live and work in. But now suppose that Christ had been with that man; that behind every other motive there had been the love of Christ. Would that have made no difference? Like an electric atmosphere poured around the shrine in which a jewel rests, so that no hand can be thrust through to steal it; so round the work, full of its joy, is poured the love of Christ, out of which no man can snatch it. (1) Suppose that some opponent hinders him in doing what he wants to do — he knows that no man can thwart his Master's will. (2) Suppose that men taunt him with his action's incompleteness. The incompleteness of his action is absorbed in the larger completeness of his Master. (3) Suppose that men turn from Him with ingratitude. Christ says, "Well done," and that is the only praise he really values. To every consecrated labourer who works for Christ there is a joy in working which no man can take away from him. 2. See how all this is true of Christian thought and the struggle after truth. These are the best joys of the best men. To make some few steps forward on the journey which stretches out into eternity; to add some new stone to the structure whose lines already prophesy an infinite height for the far topstone, — he has not lived who has not felt this pleasure. But yet every thinking man discovers that the joy of thought is one that lies peculiarly within the power of our fellow-men. And why? It is not that our fellow-men may contradict and abuse our opinions. If we do really hold it perfectly as true, that is a little thing. But the trouble is that the more one thinks and studies, the more he becomes aware how infinite is truth. The truth which he has learned on any subject, he becomes aware, is not the whole. Every time, then, that any reasoner impugns our truth it starts up this consciousness. We see how far we are, even upon the subject which we know best, from having reached the end of things and laid our faith securely. This is the reason why so many people, when their faith is once attained, keep it not merely as a very precious but as a very frail and brittle thing. They will not talk with any one about it. They will not read anything upon the other side. We know this is not good; and yet we very often do not see how it is to be escaped. The real escape, I think, lies here. The Christian faith is primarily a belief in Christ. All truth which we believe, we believe in and because of Him. We know that though we have taken Him for our Master, He is very far yet from having told us all that He has to tell. That knowledge does not decrease our satisfaction in believing Him; it increases it; for it binds us to Him not merely by what He has already taught us, but by the far greater truth which He is keeping for us, which it is a pleasure to wait for now, as it will be a pleasure to take it when the time shall come. Now, let a believer have this consciousness; and then let the unbeliever come up to him, to pluck away his joy. Always it is the surrounding of the doctrinal faith by the personal faith that keeps the joy of the doctrinal faith safe from attack or theft. 3. Follow our subject into the region of character. Can a man have such joy in his own character that no other man can take his joy away from him? Just as soon as we ask that, how our imperfections and sins start up before us! What idlest chatterer cannot pluck away our self-satisfaction, and steal the last trace of joy in our own characters? And yet, with all this true, it is not all the truth. There are two different conceptions of character, one of which looks at it in itself; the other looks at it as it is involved with the powers which are at work upon it to make it what it is capable of being. A block lying alone upon a hill-top may be uninteresting. The same block brought into a sculptor's workshop, though his hands may not have touched it, or may have only rudely blocked out his design, may be a thing to reverence. And can we not think that as it lies upon the hil-top it may be ready to accept everybody's disesteem; but when it comes into the sculptor's hands, it may gain such new sense of its capacity under that wise and loving power that no man's sneer can cloud the pleasure that it feels in the new revelation and hope of its true self which, under those hands, have come to it? Row read the parable. I am a poor, weak, wicked man; I know it; I do not need that you should tell me of it. Any small joy in myself which I have been able to conceive, your well-deserved scorn can steal from me in an instant. But now suppose that Christ takes me into His hands. I am a poor dull block still, but I am His, and His great hands have just begun to shape His purpose in me. Is not the whole thing changed? Now there is a joy in character which is not present consciousness, but certain prophecy. (Phillips Brooks, D. D.) Parallel Verses KJV: Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. |
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