Love to the Uttermost Part 12

He is gone to the Father in the likeness and nature of men; evidently, then, man is an object of G.o.d's love, is reconciled to G.o.d, and is admitted to the rights and privileges of a son and heir.

The work of Jesus on man's behalf finished at the Cross, accepted by the Father--of which the resurrection is witness--presented by our Great High Priest within the veil, is the momentous truth which the Holy Spirit brings home to the convinced sinner. And inasmuch as we are unable to see within the veil and discern the Divine marks of approval and acceptance, the Holy Spirit descends, and in His advent proves that Jesus has gone where He said, and done what He promised.

How do we know that the work of Jesus Christ has been accepted in the courts of eternity? On this wise. Before He died the Master said that He went to the Father, and that when He was glorified He would ask and receive the Spirit in His fullness. After days had elapsed and the second week from His ascension was already pa.s.sing, the Spirit in pentecostal fullness fell upon the waiting Church, giving it an altogether new power to combat with the world. What the wagons were to Jacob, proving that Joseph lived and thought of him still, and was indeed supreme in Egypt, that the day of Pentecost was in declaring that Christ's personal righteousness had been vindicated, and that the righteousness He had wrought out for man had received the hallmark of the Divine a.s.say. Therefore the apostle says, "The Holy Ghost also is a witness to us that He hath perfected forever by one offering them that are sanctified." And again, "Him hath G.o.d exalted with His right hand to be a Prince and a Saviour; and the Holy Ghost, whom G.o.d hath given to them that obey Him, is witness of these things."

III. THE CONVICTION OF JUDGMENT.--When we have been freed _from_ sin, and made righteous in Christ, we are left face to face with a tremendous struggle against sin. The sin of the past is indeed forgiven, the voice of conscience has been hushed, the sinner rejoices to know that he is accepted on the ground of righteousness; but the old temptations still crop up. Pa.s.sion prompts us to live for present gratification; the flesh deadens the burning aspirations of the spirit.

We ask in sad earnestness, How shall we be able to survive the terrible struggle and to come off victorious? It appears a vain hope that we should ever rise to perfect and victorious purity.

At such a time the Comforter convinces us of judgment. Not, as the words are so often misquoted, of judgment to come, but in the sense in which our Lord spoke of judgment to the inquiring Greeks: "Now is the judgment of this world; now shall the Prince of this world be cast out." Our Lord's references to the existence and power of Satan are always distinct and unhesitating. It is impossible to accept Him as our supreme Teacher without accepting His statements concerning His great antagonist, to undo whose work brought the Son of G.o.d to earth.

The whole Gospel is a story of the duel in which our Lord forever worsted and mastered Satan. The conflict began with the lonely struggle of the temptation in the wilderness; it pervaded Christ's earthly career; it culminated in the Cross. Its first note was, "If Thou be the Son of G.o.d, command that these stones be made bread"; its last note was, "If Thou be the Son of G.o.d, come down from the Cross."

But when our Lord cried, "It is finished," with the shout of a conqueror, He proclaimed to the universe that, though tempted to the uttermost, He had not yielded in one particular, that evil was not an eternal power, that wrong was not omnipotent. The Cross was the crisis of this world's history: the prince of this world measured himself for one final wrestle with the Son of G.o.d. Had he succeeded, evil would have reigned; but since he failed he fell as lightning from heaven.

On this fact the Holy Spirit loves to dwell. He unfolds its full meaning. "See," He says, "Christ has conquered for you, and in your nature. You meet a foe who is not invincible. Christ conquered, not for Himself, but for all who believe. The prince of this world has been judged and found wanting. He is condemned forevermore. Only abide in the last Adam, the Lord from heaven, and let Him abide in you, and He will repeat through you His olden victories."

What a majestic thought is here! The world comes to us first with its fascinations and delights. She comes to us next with her frowns and tortures. Behind her is her prince. But since he has been cast out by a stronger than himself, and exists only on sufferance, his most potent bribes and lures, his most violent onsets, his most unscrupulous suggestions, must collapse. Believer, meet him as a discredited and fallen foe. He can have no power at all over thee. The Cross bruised his head. Thou hast no need to fear judgment. It awaits those only who are still in the devil's power. But thou mayest rejoice that for thee a victory waits, the measure of which will only be explored when thou seest the devil cast into the bottomless pit, and thence into the lake of fire.

XIX

Christ's Reticence Supplemented by the Spirit's Advent

"I have yet many things to say unto you; but ye cannot bear them now."--JOHN xvi. 12-15.

How confidently our Lord speaks of the Spirit's advent; not more so did the prophets foretell His own. Repeatedly He returns to the phrase, _When He is come_. The advent of the Spirit to the heart of the Church on the Day of Pentecost, was as distinct and marked an event as the advent of the Son of G.o.d Himself to the manger-bed of Bethlehem. Let every reader of these words be sure of having taken the full advantage of His Presence, just as we would wish to have availed ourselves to the uttermost of the physical presence of Christ, had our lot so befallen.

I. THE THEME OF THIS PARAGRAPH IS THE INCOMPLETENESS OF OUR LORD'S TEACHING.--For three and a half years He was perpetually pouring forth His wonderful words; in many _different places_--the market-place, the home at Bethany, the hillside, the Temple cloister; to many _different audiences_--now in thronging crowds, and again to the secret disciple whose footfall startled the night, or the lone woman drawing water from the well; on many _different themes_--to mention all of which would be impossible, though He never spoke on any subject, common as a wayside flower, without a.s.sociating with it thoughts that can never die. We have but a small portion of His words recorded in the Gospels, it is therefore the more remarkable that He left anything unsaid, and that at the close of His ministry He should have to say, _I have yet many things to say unto you_. Many parables, fair as His tenderest, woven in the productive loom of His imagination, remained unuttered; many discourses, inimitable as the Sermon on the Mount, or as this in the upper room, unspoken; many revelations of heavenly mystery not made.

A comparison between the Gospels and the Epistles will indicate how much our Lord had left unsaid. The relation of the law of Moses to His finished work was left to the Epistle to the Romans: the relation between His Church and the usages of the heathen world, for the Epistle to Corinth: the effect of His resurrection on the sleeping saints for the Epistle to the Thessalonians. He said nothing about the union of Jew and Gentile on terms of equality in His Church; this mystery, hidden from ages and from generations, was only fully unveiled in the Epistle to the Ephesians. It was left for the Epistle to the Hebrews to disclose the superseding of the Temple and its ritual by the realities of the Christian dispensation. The practical precepts for the right ordering of the Churches were left for the pastoral Epistles; and the course of the Church through the ages of the world's history, for the Apocalypse of the beloved Apostle. When we perceive the many things, taught in the Epistles, which were not unfolded by the Lord, we discern a fresh meaning in His a.s.surance that He left much unsaid.

We are perpetually a.s.sailed by the cry, "Back to Christ," which is significant of men's weariness of theological system, and organized ecclesiasticism, and of a desire to get away from the accretions of the Middle Ages and the dead hand of Church Tradition, into the pure, serene, and holy presence of Jesus of Nazareth. It always seems to us as if the cry should be _Up to_ Christ, rather than _Back_ to Him. To put it as men generally do, suggests the inference that Christ lies far in the wake of human progress, and behind the haze of eighteen centuries; that He was, but is no longer, a potent factor in the world's life; whereas He is here, now, with us, in us, leading us as of old through rugged pa.s.ses, and to mountains of transfiguration.

If the endeavor to get back to Christ means the Synoptic Gospels to the exclusion of the fourth, or the Epistles; or the Sermon on the Mount to the exclusion of the Epistle to the Romans; or Jesus to the exclusion of His Apostles, we feel it is but half the truth. Our Lord Himself protested that His teachings were incomplete, that there was much left unsaid which would be said by the Comforter, as even He could not, because the Spirit of G.o.d speaks in the inner shrine of the soul, uttering to the inner ear, truths which no voice could speak or ear receive. Let us always remember therefore that the Gospels must be completed by the Epistles, and that the Spirit who spake in the Son, spake also in those whom the Son had prepared to be His mouthpieces to men.

II. THE PARTIAL MEASURE OF HUMAN ABILITY TO KNOW.--"Ye cannot bear them now." Our Lord's reticence did not arise from ignorance, He could have said so much had He not been able to say more. All things were naked and open to His eye, but He had a tender regard for these men whom He loved.

_Their bodies_ could not bear more. When the mind is strongly wrought upon, the delicate organism of the body is deeply affected. On the banks of the river Hiddekel, words of such wondrous importance were uttered to the lonely exile, that Daniel fainted, and was sick many days. "When I saw Him," says John, "I fell at His feet as dead."

Flavel, on more than one occasion, asked that the excessive revelation might be stayed. Our Lord, therefore, feared that in their weakened state, torn by anxiety and sorrow, His followers would collapse if further strain were imposed upon their powers of spiritual apprehension.

_Their minds_ could not bear more. The mind cannot receive more than a certain amount. After a while its eye gets weary, it ceases to receive, and even to remember. There are mult.i.tudes of cases in which, when too great a weight has been crowded on the delicate organism through which thoughts move, its balance has been upset, and it has drivelled into idiocy. Against this danger, also, our Lord guarded, for His disciples were already excited and over-strained. Their brains were so exhausted that in a few moments they would be sleeping on the cold ground of Gethsemane. Had He poured the light of the other world in full measure upon them, the tide of glory had submerged them, like spent swimmers.

_Their affections_ could not bear more. Because He had spoken to them, sorrow had filled their heart, and He forbore to describe the valley of shadow through which they were still to pa.s.s, lest their hearts should break. They had hardly commenced to drink its cup: what would its dregs be? The footmen had wearied them: how would they contend with horses? The brink had terrified them: how would they do in the swellings of Jordan?

It is thus that He deals with us still. He knows our frame, and proportions our trials to our strength. He carefully feels our pulse before commencing the operation through which He would lead us to perfect health. He tempers His discipline to our spiritual capacity.

We desire to know many things: the reason why sin has been permitted, the fate of the impenitent; the state of the great ma.s.ses of men who have pa.s.sed into eternity without a true knowledge of G.o.d. Peter asks for John, "What shall this man do?" Each wants to know the secret plans, whether for himself, or his beloved, which are lying in the mind and purpose of the Eternal. What will the end be? Where does that path lead by which I am going, and which descends steeply into the ravine? Will the fight between evil and good be much prolonged? What are h.e.l.l, and the bottomless pit, and the meaning of Christ's references to the undying worm and unquenchable flame? And Christ says, "My child, you cannot bear it; you could not sleep at night, you could not play with the merry children by day, you could not perform your slender tasks, if you knew all that I know, and see as I see. Be at rest. Trust Me. I will tell you as soon as you are strong enough.

Nothing shall be kept back from you, all shall be revealed." And surely the sufferings and limitations of this present time will not be worthy to be compared with the exceeding weight of glory, when in the presence of our Lord we shall see eye to eye, and know even as we are known.

In the light of these words we may get comfort. When some crushing trouble befalls us, He who only spoke as they were able to bear, will not permit the flame to be hotter, the tide stronger, or the task more trying than we have strength for. We often do not know our strength nor the power of His grace. Sorrow may be sent to reveal us to ourselves, and show how much spiritual energy we have been silently acquiring. Do not, therefore, run to and fro, and say, "It is too much, I cannot bear it." But know and be sure that Christ has ascertained your resources, and is sure of your ability, before He permits the extreme ordeal to overtake you. Dare to say with the apostle, "I can do all things through Christ who strengtheneth me."

III. THE TEACHING OF THE DIVINE SPIRIT.--His _personality_ is unmistakable; though the Greek word for Spirit is neuter, a masculine p.r.o.noun is used in conjunction with it when Jesus says, "He, the Spirit of Truth." The personal Christ sent as a subst.i.tute for Himself no mere breath or influence, but the personal Spirit. The Advocate before the Throne is well represented by the Advocate in the heart of the Church, and these two agree in one. Distinct as different Persons, but one in the mystical unity of the Holy Trinity.

Note the _method_ of the Holy Spirit. He teaches truth by taking of the things of Christ and revealing them. There are two methods of teaching children, by precept, and by example. I go into a schoolroom one summer afternoon, and remark the hot cheeks and tired eyes of the little ones. Outside the open window the bees are droning past, the b.u.t.terflies flit from flower to flower, and nature seems to cry to the little hearts, "Come and play with me." Does a garden ever look so beautiful as to children shut up to their studies? "What are you learning, little ones?" I say. "Botany," is the sad answer "We've got to learn all these hard names, and copy these diagrams." "Well," I say, "shut up your books, and come with me." And presently I teach them more botany by contact with the flowers themselves, than they would have learned by hours of poring over lesson-books. It is so the Spirit teaches. Is gentleness or purity, self-sacrifice or prayer, the lesson that we are set to acquire? There is no need for Him to make a new revelation to us. It is enough if He but bring us face to face with Jesus, and show these qualities shining through His words and deeds. The truth certainly, but the truth as it is in Jesus.

The condition of proficiency in the Spirit's school is _obedience_.

"He will _guide_ you into all truth." This word is very significant.

Literally it means, _Show the way_. Ordinarily men ask to know the truth before they obey. The Spirit demands that they should obey before they know. Let me know the outcome of this act; its philosophy, its reasonableness, its result, then I will obey. But the Spirit answers, "It is enough for thee, O child of man, to know Me. Canst thou not trust? Wilt thou not obey? And as thou obeyest thou shalt know. Take this path, plod along its difficult way, climb where it climbs, so shalt thou ascend the steep of obedience, and at each step a further horizon of the truth will open outspread beneath thee."

Let us be more sensitive to the guidance of the Spirit, following whithersoever He clearly indicates, as when the Spirit said to Philip, "Go, join thyself to this chariot." We shall know when we follow on to know the Lord. His going forth is prepared for those who are prepared to obey whatsoever He may appoint.

The aim of the Spirit is to glorify our Lord. "He shall glorify Me, for He shall receive of mine." The Spirit's presence, as such, should not be a subject of our close scrutiny, lest we conflict with His holy purpose of being hidden, that Jesus may be all in all before the gaze of saint and sinner. He is so anxious that nothing should divert the soul's gaze from the Lord whom He would reveal, that He carefully withdraws Himself from view. "There must be nothing, not even G.o.d Himself, to distract the heart from Jesus, through whom we come to G.o.d.

But remember that when you have the most precious views of your dear Lord, it is because the Holy Spirit, all unseen, is witnessing and working within you."

The _authority_ of the Holy Spirit appears in the words, "He shall not speak of Himself; but whatsoever He shall hear, that shall He speak."

Where does He hear the truths He utters? Where? There is only one place. In the depths of the eternal throne, in the heart of Deity itself, in the secret place of the Most High. Oh, marvel! surpa.s.sing thought, yet true! that things which pa.s.s between the Father and the Son, in the depths which no angel can penetrate, may be disclosed and made known to those humble and contrite hearts who are willing to make a s.p.a.ce and pause for the Divine Spirit to speak the deep things of G.o.d.

May it be ours to be patient and willing pupils in this heavenly school in which the Holy Spirit is Teacher, and Jesus the Text-Book, and character the essential condition of knowledge.

XX

The Conqueror of the World

"In the world ye shall have tribulation: but be of good cheer; I have overcome the world."--JOHN xvi. 33.

It was the road between Jerusalem and the Gate of the Garden. Behind, lay the city bathed in slumber; before, the Mount of Olives with its terraced gardens; above, the Pa.s.sover moon, pouring down floods of silver light that dropped to the ground through the waving branches of the trees. The Lord was on His way to betrayal and death, along that path flecked by checkered moonlight.

The farewell talk had been prolonged until the disciples had grasped something of the Master's meaning. With many a comforting a.s.surance it had borne them forward to the magnificent but simple declaration, "_I came forth from the Father, and am come into the world; again, I leave the world, and go to the Father_" (ver. 28). At that announcement light seems to have broken in upon their hearts, and they said unto Him, "_Lo, now speakest Thou plainly, . . . by this we believe that Thou camest forth from G.o.d._" Jesus replied, not as translators render it, "_Do ye now believe_"; but as it should be rendered, "_At last ye believe_"; and He proceeded to formulate three paradoxes:

First, That within an hour or so He would be alone, yet not alone.

Secondly, That they would have tribulation, and yet be in peace.

Thirdly, That though He was going to His death, He was certainly a conqueror, and had overcome the world, whose princes were about to crucify Him.

That word _overcome_ appears to have been used only this once by our Lord; but it made a lasting impression on the Apostle John, who constantly makes use of it in his Epistle. We meet with it _six_ times in his brief first Epistle, and _sixteen_ times in the Book of Revelation. Who can forget the sevenfold promise spoken by the risen Lord to those who overcome; or the sublime affirmation concerning the martyrs, that they overcame by the blood of the Lamb and by the word of their testimony?

I. CHRIST AND HIS DISCIPLES HAVE A COMMON FOE--"The world."--And what is the world? _It is well to take the inspired definition given in 1 John ii. 16_. After enumerating her three daughters--the l.u.s.t of the flesh, the l.u.s.t of the eyes, and the pride of life--the apostle goes on to say: "All that is in the world is not of the Father," _i.e._, does not originate or proceed from Him, but has its source in the world itself. We might reverse this proposition and say: "All that does not emanate from the Father, which you cannot trace back to His purpose in creation, is that mysterious indefinable influence or spirit which makes the world." The world, in this sense, is not primarily a thing, or a collection of people, but a spiritual influence poured out into the very atmosphere of our lives.