Expositions of Holy Scripture: St. John Volume II Part 7

Howbeit when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come. He shall glorify Me: for He shall receive of Mine, and shall show it unto you. All things that the Father hath are Mine: therefore said I, that He shall take of Mine, and shall show it unto you.'--JOHN xvi. 12-15.

This is our Lord's last expansion, in these discourses, of the great promise of the Comforter which has appeared so often in them. First, He was spoken of simply as dwelling in Christ's servants, without any more special designation of His work than was involved in the name. Then, His aid was promised, to remind the Apostles of the facts of Christ's life, especially of His words; and so the inspiration and authority of the four Gospels were certified for us. Then He was further promised as the witness in the disciples to Jesus Christ. And, finally, in the immediately preceding context, we have His office of 'convincing,' or convicting, 'the world of sin, and of righteousness, and of judgment.'

And now we come to that gracious and gentle work which that divine Spirit is declared by Christ to do, not only for that little group gathered round Him then, but for all those who trust themselves to His guidance. He is to be the 'Spirit of truth' to all the ages, who in simple verity will help true hearts to know and love the truth. There are three things in the words before us--first, the avowed incompleteness of Christ's own teaching; second, the completeness of the truth into which the Spirit of truth guides; and, last, the unity of these two.

I. First, then, we have here the avowed incompleteness of Christ's own teaching.

'I have yet many things to say unto you, but ye cannot bear them now.'

Now in an earlier portion of these great discourses, we have our Lord a.s.serting that '_all_ things whatsoever He had heard of the Father He had made known' unto His servants. How do these two representations harmonise? Is it possible to make them agree? Surely, yes. There is a difference between the germ and the unfolded flower. There is a difference between principles and the complete development of these. I suppose you may say that all Euclid is in the axioms and definitions. I suppose you may also say that when you have learned the axioms and definitions, there are many things yet to be said, of which you have not grown to the apprehension. And so our Lord, as far as His frankness was concerned, and as far as the fundamental and seminal principles of all religious truth were concerned, had even then declared all that He had heard of the Father. But yet, in so far as the unfolding of these was concerned, the tracing of their consequences, the exhibition of their harmonies, the weaving of them into an ordered whole in which a man's understanding could lodge, there were many things yet to be said, which that handful of men were not able to bear. And so our Lord Himself here declares that His words spoken on earth are not His completed revelation.

Of course we find in them, as I believe, hints profound and pregnant, which only need to be unfolded and smoothed out, as it were, and their depths fathomed, in order to lead to all that is worthy of being called Christian truth. But upon many points we cannot but contrast the desultory, brief, obscure references which came from the Master's lips with the more systematised, full, and accurate teaching which came from the servants. The great crucial instance of all is the comparative reticence which our Lord observed in reference to His sacrificial death, and the atoning character of His sufferings for the world. I do not admit that the silence of the Gospels upon that subject is fairly represented when it is said to be absolute. I believe that that silence has been exaggerated by those who have no desire to accept that teaching. But the distinction is plain and obvious, not to be ignored, rather to be marked as being fruitful of blessed teaching, between the way in which Christ speaks about His Cross, and the way in which the Apostles speak about it after Pentecost.

What then? My text gives us the reason. 'You cannot bear them now.' Now the word rendered 'bear' here does not mean 'bear' in the sense of endure, or tolerate, or suffer, but 'bear' in the sense of carry. And the metaphor is that of some weight--it may be gold, but still it is a weight--laid upon a man whose muscles are not strong enough to sustain it. It crushes rather than gladdens. So because they had not strength enough to carry, had not capacity to receive, our Lord was lovingly reticent.

There is a great principle involved in this saying--that revelation is measured by the moral and spiritual capacities of the men who receive it. The light is graduated for the diseased eye. A wise oculist does not flood that eye with full sunshine, but he puts on veils and bandages, and closes the shutters, and lets a stray beam, ever growing as the curve is perfected, fall upon it. So from the beginning until the end of the process of revelation there was a correspondence between men's capacity to receive the light and the light that was granted; and the faithful use of the less made them capable of receiving the greater, and as soon as they were capable of receiving it, it came. 'To him that hath shall be given.' In His love, then, Christ did not load these men with principles that they could not carry, nor feed them with 'strong meat' instead of 'milk,' until they were able to bear it.

Revelation is progressive, and Christ is reticent, from regard to the feebleness of His listeners.

Now that same principle is true in a modified form about us. How many things there are which we sometimes feel we should like to know, that G.o.d has not told us, because we have not yet grown up to the point at which we could apprehend them! Compa.s.sed with these veils of flesh and weakness, groping amidst the shadows of time, bewildered by the cross-lights that fall upon us from so many surrounding objects, we have not yet eyes able to behold the ineffable glory. He has many things to say to us about that blessed future, and that strange and awful life into which we are to step when we leave this poor world, but 'ye cannot bear them now.' Let us wait with patience until we are ready for the illumination. For two things go to make revelation, the light that reveals and the eye that beholds.

Now one remark before I go further. People tell us, 'Your modern theology is not in the Gospels.' And they say to us, as if they had administered a knockdown blow, 'We stick by Jesus, not Paul.' Well, as I said, I do not admit that there is no 'Pauline' teaching in the Gospels, but I do confess there is not much. And I say, 'What then?'

Why, this, then--it is exactly what we were to expect; and people who reject the apostolic form of Christian teaching because it is not found in the Gospels are flying in the face of Christ's own teaching. You say you will take His words as the only source of religious truth. You are going clean contrary to His own words in saying so. Remember that He proclaimed their incompleteness, and referred us, for the fuller knowledge of the truth of G.o.d, to a subsequent Teacher.

II. So, secondly, mark here the completeness of the truth into which the Spirit guides.

I must trouble you with just a word or two of remark as to the language of our text. Note the personality, designation, and office of this new Teacher. 'He,' not '_it_,' He, is the Spirit of truth whose characteristic and weapon is truth. 'He will guide you'--suggesting a loving hand put out to lead; suggesting the graciousness, the gentleness, the gradualness of the teaching. 'Into all truth '--that is no promise of omniscience, but it is the a.s.surance of gradual and growing acquaintance with the spiritual and moral truth which is revealed, such as may be fitly paralleled by the metaphor of men pa.s.sing into some broad land, of which there is much still to be possessed and explored. Not to-day, nor to-morrow, will all the truth belong to those whom the Spirit guides; but if they are true to His guidance, 'to-morrow shall be as this day, and much more abundant,' and the land will all be traversed at the last. 'He shall not speak of Himself, but whatsoever He shall hear that shall He speak.' Mark the parallel between the relation of the Spirit-Teacher to Jesus, and the relation of Jesus to the Father. Of Him, too, it is said by Himself, 'All things whatsoever I have heard of the Father I have declared unto you.' The mark of Satan is, 'He speaketh of his own'; the mark of the divine Teacher is, 'He speaketh not of Himself, but whatsoever things,'

in all their variety, in their continuity, in their completeness, 'He shall hear,'--where? yonder in the depths of the G.o.dhead--'whatsoever things He shall hear there,' He shall show to you, and especially, 'He will show you the things that are to come.' These Apostles were living in a revolutionary time. Men's hearts were 'failing them for fear of the things that were coming on the earth.' Step by step they would be taught the evolving glory of that kingdom which they were to be the instruments in founding; and step by step there would be spread out before them the vision of the future and all the wonder that should be, the world that was to come, the new const.i.tution which Christ was to establish.

Now, if that be the interpretation, however inadequate, of these great and wonderful words, there are but two things needful to say about them. One is that this promise of a complete guidance into truth applies in a peculiar and unique fashion to the original hearers of it.

I ventured to say that one of the other promises of the Spirit, which I quoted in my introductory remarks, was the certificate to us of the inspiration and reliableness of these Four Gospels. And I now remark that in these words, in their plain and unmistakable meaning, there lie involved the inspiration and authority of the Apostles as teachers of religious truth. Here we have the guarantee for the authority over our faith, of the words which came from these men, and from the other who was added to their number on the Damascus road. They were guided 'into _all_ the truth,' and so our task is to receive the truth into which they were guided.

The Acts of the Apostles is the best commentary on these words of my text. There you see how these men rose at once into a new region; how the truths about their Master which had been bewildering puzzles to them flashed into light; how the Cross, which had baffled and dispersed them, became at once the centre of union for themselves and for the world; how the obscure became lucid, and Christ's death and the resurrection stood forth to them as the great central facts of the world's salvation. In the book of the Apocalypse we have part of the fulfilment of this closing promise: 'He will show you things to come'; when the Seer was 'in the Spirit on the Lord's Day,' and the heavens were opened, and the history of the Church (whether in chronological order, or in the exhibition of symbols of the great forces which shall be arrayed for and against it, over and over again, to the end of time, does not at present matter), was spread before Him as a scroll.

Now, dear friends, this great principle of my text has a modified application also to us all. For that divine Spirit is given to each of us if we will use Him, is given to any and every man who desires Him, does dwell in Christian hearts, though, alas! so many of us are so little conscious of Him, and does teach us the truth which Christ Himself left incomplete.

Only let me make one remark here. We do not stand on the same level as these men who cl.u.s.tered round Christ on His road to Gethsemane, and received the first fruits of the promise--the Spirit. They, taught by that divine Guide and by experience, were led into the deeper apprehension of the words and the deeds, of the life and the death, of Jesus Christ our Lord. We, taught by that same Spirit, are led into a deeper apprehension of the words which they spake, both in recording and interpreting the facts of Christ's life and death.

And so we come sharp up to this, 'If any man thinketh himself to be a prophet, or spiritual, let him acknowledge that the things which I speak unto him are the commandments of the Lord.' That is how an Apostle put his relation to the other possessors of the divine Spirit.

And you and I have to take this as the criterion of all true possession of the Spirit of G.o.d, that it bows in humble submission to the authoritative teaching of this book.

III. Lastly, we have here our Lord pointing out the unity of these two.

In the verse on which I have just been commenting He says nothing about Himself, and it might easily appear to the listeners as if these two sources of truth, His own incomplete teaching, and the full teaching of the divine Spirit, were independent of, if not opposed to, one another.

So in the last words of our text He shows us the blending of the two streams, the union of the two beams.

'He shall glorify Me.' Think of a _man_ saying that! The Spirit who will come from G.o.d and 'guide men into all truth' has for His distinctive office the glorifying of Jesus Christ. So fair is He, so good, so radiant, that to make Him known _is_ to glorify Him. The glorifying of Christ is the ultimate and adequate purpose of everything that G.o.d the Father, Son, and Holy Spirit has done, because the glorifying of Christ is the glorifying of G.o.d, and the blessing of the eyes that behold His glory.

'For He shall take of Mine, and show it unto you.' All which that divine Spirit brings is Christ's. So, then, there is no new revelation, only the interpretation of the revelation. The text is given, and its last word was spoken, when 'the cloud received Him out of their sight,'

and henceforward all is commentary. The Spirit takes of Christ's; applies the principles, unfolds the deep meaning of words and deeds, and especially the meaning of the mystery of the Cradle, and the tragedy of the Cross, and the mystery of the Ascension, as declaring that Christ is the Son of G.o.d, the Sacrifice for the world. Christ said, 'I am the Truth.' Therefore, when He promises, 'He will guide you into all the truth,' we may fairly conclude that 'the truth' into which the Spirit guides is the personal Christ. It is the whole Christ, the whole truth, that we are to receive from that divine Teacher; growing up day by day into the capacity to grasp Christ more firmly, to understand Him better, and by love and trust and obedience to make Him more entirely our own. We are like the first settlers upon some great island-continent. There is a little fringe of population round the coast, but away in the interior are leagues of virgin forests and fertile plains stretching to the horizon, and snow-capped summits piercing the clouds, on which no foot has ever trod. 'He will guide you into all truth'; through the length and breadth of the boundless land, the person and the work of Jesus Christ our Lord.

'All things that the Father hath are Mine, therefore said I that He shall take of Mine and show it unto you.' What awful words! A divine, teaching Spirit can only teach concerning G.o.d. Christ here explains the paradox of His words preceding, in which, if He were but human, He seems to have given that teaching Spirit an unworthy office, by explaining that whatsoever is His is G.o.d's, and whatsoever is G.o.d's is His.

My brother! do you believe that? Is that what you think about Jesus Christ? He puts out here an unpresumptuous hand, and grasps all the constellated glories of the divine Nature, and says, 'They are Mine'; and the Father looks down from heaven and says, 'Son! Thou art ever with Me, and all that I have is Thine.' Do you answer, 'Amen! I believe it?'

Here are three lessons from these great words which I leave with you without attempting to unfold them. One is, Believe a great deal more definitely in, and seek a great deal more consciously and earnestly, and use a great deal more diligently and honestly, that divine Spirit who is given to us all. I fear me that over very large tracts of professing Christendom to-day men stand up with very faltering lips and confess, 'I believe in the Holy Ghost.' Hence comes much of the weakness of our modern Christianity, of the worldliness of professing Christians, 'and when for the time they ought to be teachers, they have need that one teach them again which be the first principles of the oracles of G.o.d.' 'Quench not, grieve not, despise not the Holy Spirit.'

Another lesson is, Use the Book that He uses--else you will not grow, and He will have no means of contact with you.

And the last is, Try the spirits. If anything calling itself Christian teaching comes to you and does not glorify Christ, it is self-condemned. For none can exalt Him highly enough, and no teaching can present Him too exclusively and urgently as the sole Salvation and Life of the whole earth, And if it be, as my text tells us, that the great teaching Spirit is to come, who is to 'guide us into all truth,'

and therein is to glorify Christ, and to show us the things that are His, then it is also true, 'Hereby know we the Spirit of G.o.d. Every spirit that confesseth that Jesus Christ is come in the flesh is of G.o.d; and every spirit that confesseth not that Jesus Christ is come in the flesh is not of G.o.d. And this is the spirit of Antichrist.'

CHRIST'S 'LITTLE WHILES'

'A little while, and ye shall not see Me: and again, a little while, and ye shall see Me, because I go to the Father. Then said some of His disciples among themselves, What is this that He saith unto us, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me: and, Because I go to the Father? They said therefore, What is this that He saith, A little while? we cannot tell what He saith. Now Jesus knew that they were desirous to ask Him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see Me: and again a little while, and ye shall see Me?'--JOHN xvi. 16-19.

A superficial glance at the former part of these verses may fail to detect their connection with the great preceding promise of the Spirit who is to guide the disciples 'into all truth.' They appear to stand quite isolated and apart from that. But a little thought will bring out an obvious connection. The first words of our text are really the climax and crown of the promise of the Spirit; for that Spirit is to 'guide into all the truth' by declaring to the disciples the things that are Christ's, and in consequence of that ministration, they are to be able to see their unseen Lord. So this is the loftiest thought of what the divine Spirit does for the Christian heart, that it shows Him a visible though absent Christ.

Then we have in the subsequent part of our text the blundering of the bewildered disciples and the patient answer of the long-suffering Teacher. So that there are these three points to take up: the times of disappearance and of sight; the bewildered disciples; and the patient Teacher.

I. First of all, then, note the deep teaching of our Lord here, about the times of disappearance and of Sight.

The words are plain enough; the difficulty lies in the determination of the periods to which they refer. He tells us that, after a brief interval from the time at which He was speaking, there would come a short parenthesis during which He was not to be seen; and that upon that would follow a period of which no end is hinted at, during which He is to be seen. The two words employed in the two consecutive clauses, for 'sight,' are not the same, and so they naturally suggest some difference in the manner of vision.

But the question arises, Where are the limits of these times of which the Lord speaks? Now it is quite clear, I suppose, that the first of the 'little whiles' is the few hours that intervened between His speaking and the Cross. And it is equally clear that His death and burial began, at all events, the period during which they were not to see Him. But where does the second period begin, during which they are to see Him? Is it at His resurrection or at His ascension, when the process of 'going to the Father' was completed in all its stages; or at Pentecost, when the Spirit, by whose ministration He was to be made visible, was poured out? The answer is, perhaps, not to be restricted to any one of these periods; but I think if we consider that all disciples, in all ages, have a portion in all the rest of these great discourses, and if we note the absence of any hint that the promised seeing of Christ was ever to terminate, and if we mark the diversity of words under which the two manners of vision are described, and, above all, if we note the close connection of these words with those which precede, we shall come to the conclusion that the full realisation of this great promise of a visible Christ did not begin until that time when the Spirit, poured out, opened the eyes of His servants, and 'they saw His glory.' But however we settle the minor question of the chronology of these periods, the great truth shines out here that, through all the stretch of the ages, true hearts may truly see the true Christ.

If we might venture to suppose that in our text the second of the periods to which He refers, when they did not see Him, was not coterminous with, but preceded, the second 'little while,' all would be clear. Then the first 'little while' would be the few hours before the Cross. 'Ye shall not see Me' would refer to the days in which He lay in the tomb. 'Again, a little while' would point to that strange transitional period between His death and His ascension, in which the disciples had neither the close intercourse of earlier days nor the spiritual communion of later ones. And the final period, 'Ye shall see Me,' would cover the whole course of the centuries till He comes again.

However that may be, and I only offer it as a possible suggestion, the thing that we want to fasten upon for ourselves is this--we all, if we will, may have a vision of Christ as close, as real, as firmly certifying us of His reality, and making as vivid an impression upon us, as if He stood there, visible to our senses. And so, 'by this vision splendid' we may 'be everywhere attended,' and whithersoever we go, have burning before us the light of His countenance, in the sunshine of which we shall walk.

Brother! that is personal Christianity--to see Jesus Christ, and to live with the thrilling consciousness, printed deep and abiding upon our spirits, that, in very deed, He is by our sides. O how that conviction would make life strong and calm and n.o.ble and blessed! How it would lift us up above temptation! 'He endured as seeing Him who is Invisible.' What should terrify us if Christ stood before us? What should charm us if we saw Him? Competing glories and attractions would fade before His presence, as a dim candle dies at noon. It would make all life full of a blessed companionship. Who could be solitary if he saw Christ? or feel that life was dreary if that Friend was by his side? It would fill our hearts with joy and strength, and make us evermore blessed by the light of His countenance.

And how are we to get that vision? Remember the connection of my text.

It is because there is a divine Spirit to show men the things that are Christ's that therefore, unseen, He is visible to the eye of faith. And therefore the shortest and directest road to the vision of Jesus is the submitting of heart and mind and spirit to the teaching of that divine Spirit, who uses the record of the Scriptures as the means by which He makes Jesus Christ known to us.

But besides this waiting upon that divine Teacher, let me remind you that there are conditions of discipline which must be fulfilled upon our parts, if any clear vision of Jesus Christ is to bless us pilgrims in this lonely world. And the first of these conditions is--If you want to see Jesus Christ, think about Him. Occupy your minds with Him. If men in the city walk the pavements with their eyes fixed upon the gutters, what does it matter though all the glories of a sunset are dyeing the western sky? They will see none of them; and if Christ stood beside you, closer to you than any other, if your eyes were fixed upon the trivialities of this poor present, you would not see Him. If you honestly want to see Christ, meditate upon Him.

And if you want to see Him, shut out competing objects, and the dazzling cross-lights that come in and hide Him from us. There must be a 'looking _off_ unto Jesus.' There must be a rigid limitation, if not excision, of other objects, if we are to grasp Him. If we would see, and have our hearts filled with, the calm sublimity of the solemn, white wedge that lifts itself into the far-off blue, we must not let our gaze stop on the busy life of the valleys or the green slopes of the lower Alps, but must lift it and keep it fixed aloft. Meditate upon Him, and shut out other things.

If you want to see Christ, do His will. One act of obedience has more power to clear a man's eyes than hours of idle contemplation; and one act of disobedience has more power to dim his eyes than anything besides. It is in the dusty common road that He draws near to us, and the experience of those disciples that journeyed to Emmaus may be ours.

He meets us in the way, and makes 'our hearts burn within us.' The experience of the dying martyr outside the city gate may be ours.

Sorrows and trials will rend the heavens if they be rightly borne, and so we shall see Christ 'standing at the right hand of G.o.d.' Rebellious tears blind our eyes, as Mary's did, so that she did not know the Master and took Him for 'the gardener.' Submissive tears purge the eyes and wash them clean to see His face. To do His will is the sovereign method for beholding His countenance.

Brethren, is this our experience? You professing Christians, do you see Christ? Are your eyes fixed upon Him? Do you go through life with Him consciously nearer to you than any beside? Is He closer than the intrusive insignificances of this fleeting present? Have you Him as your continual Companion? Oh! when we contrast the difference between the largeness of this promise--a promise of a thrilling consciousness of His presence, of a vivid perception of His character, of an unwavering cert.i.tude of His reality--and the fly-away glimpses and wandering sight, and faint, far-off views, as of a planet weltering amid clouds, which the most of Christian men have of Christ, what shame should cover our faces, and how we should feel that if we have not the fulfilment, it is our own fault! Blessed they of whom it is true that they see 'no man any more save Jesus only'! and to whom all sorrow, joy, care, anxiety, work, and repose are but the means of revealing that sweet and all-sufficient Presence! 'I have set the Lord always before me, therefore I shall not be moved.'

II. Now notice, secondly, these bewildered disciples.

We find, in the early portion of these discourses, that twice they ventured to interrupt our Lord with more or less relevant questions, but as the wonderful words flowed on, they seem to have been awed into silence; and our Lord Himself almost complains of them that 'None of you asketh Me, Whither goest Thou?' The inexhaustible truths that He had spoken seem to have gone clear over their heads, but the verbal repet.i.tion of the 'little whiles,' and the recurring ring of the sentences, seem to have struck upon their ears. So pa.s.sing by all the great words, they fasten upon this minor thing, and whisper among themselves, perhaps lagging behind on the road, as to what He means by these 'little whiles.' The Revised Version is probably correct, or at least it has strong ma.n.u.script authority in its favour, in omitting the clause in our Lord's words, 'Because I go to the Father.' The disciples seem to have quoted, not from the preceding verse, but from a verse a little before that in the context, where He said that 'the Spirit will convince the world of righteousness because I go to My Father, and ye see Me no more.' The contradiction seems to strike them.

These disciples in their bewilderment seem to me to represent some very common faults which we all commit in our dealing with the Lord's words, and to one or two of these I turn for a moment.