John 14

Finally, the Lord, in the midst of this world, left peace to His disciples, giving them His own peace. It is when going away, and in the full revelation of God, that He could say this to them; so that He possessed it in spite of the world. He had gone through death and the drinking of the cup, put away sin for them, destroyed the power of the enemy in death, made propitiation by fully glorifying God. Peace was made, and made for them before God, and all that they were brought into-the light as He was, so that this peace was perfect in the light; and it was perfect in the world, because it brought them so into connection with God that the world could not even touch or reach their source of joy. Moreover Jesus had so accomplished this for them, and He bestowed it on them in such a way, that He gave them the peace which He Himself had with the Father, and in which, consequently, He walked in this world. The world gives a part of its goods while not relinquishing the mass; but what it gives, it gives away and has no longer. Christ introduces into the enjoyment of that which is His own-of His own position before the Father. [See Footnote #53] The world does not and cannot give in this manner. How perfect must that peace have been which He enjoyed with the Father-that peace He gives to us-His own!

There remains yet one precious thought-a proof of unspeakable grace in Jesus. He so reckons upon our affection, and this as personal to Himself, that He says to them, "If ye loved me ye would rejoice, because I said, I go unto the Father." He gives us to be interested in His own glory, in His happiness, and, in it, to find our own.

Good and precious Saviour, we do indeed rejoice that Thou, who hast suffered so much for us, hast now fulfilled all things, and art at rest with Thy Father, whatever may be Thine active love for us. Oh that we knew and loved Thee better! But still we can say in fulness of heart, Come quickly, Lord! Leave once more the throne of Thy rest and of Thy personal glory, to come and take us to Thyself, that all may be fulfilled for us also, and that we may be with Thee and in the light of Thy Father's countenance and in His house. Thy grace is infinite, but Thy presence and the joy of the Father shall be the rest of our hearts, and our eternal joy.

Here the Lord closes this part of His discourse. [See Footnote #54] He had shewn them as a whole all that flowed from His departure and from His death. The glory of His Person, observe, is always here the subject; for, even with regard to His death, it is said, "Now is the Son of man glorified." Nevertheless He had forewarned them of it, that it might strengthen and not weaken their faith, for He would not talk much more with them. The world was under the power of the enemy, and he was coming: not because he had anything in Christ-he had nothing-therefore he had not even the power of death over Him. His death was not the effect of the power of Satan over Him, but thereby He shewed the world that He loved the Father; and He was obedient to the Father, cost what it would. And this was absolute perfection in man. If Satan was the prince of this world, Jesus did not seek to maintain His Messiah glory in it. But He shewed to the world, there where Satan's power was, the fulness of grace and of perfection in His own Person; in order that the world might come from itself (if I may use such an expression)-those at least, who had ears to hear.

The Lord then ceases to speak, and goes forth. He is no longer seated with His own, as of this world. He arises and quits it.

That which we have said of the Lord's commandments, given during His sojourn here below (a thought to which the succeeding chapters will give interesting development) helps us much in understanding the Lord's whole discourse here to the end of chapter 16. The subject is divided into two principal parts:-The action of the Holy Ghost when the Lord should be away; and the relationship of the disciples to Him during His stay upon the earth. On the one hand, that which flowed from His exaltation to the right hand of God (which raised Him above the question of Jew and Gentile); and, on the other, that which depended on His presence upon earth, as necessarily centering all the promises in His own Person, and the relations of His own with Himself, viewed as in connection with the earth and themselves in it, even when He should be absent. There were, in consequence, two kinds of testimony: that of the Holy Ghost, strictly speaking (that is, what He revealed in reference to Jesus ascended on high); and that of the disciples themselves, as eye-witnesses to all that they had seen of Jesus on the earth (chap. 15:26, 27 ). Not that for this purpose they were without the help of the Holy Ghost; but the latter was not the new testimony of the heavenly glory by the Holy Ghost sent down from heaven. He brought to their remembrance that which Jesus had been, and that which He had spoken, while on earth. Therefore, in the passage we have been reading, His work is thus described (chap. 14:26 ): "He shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you" (compare v. 25). The two works of the Holy Ghost are here presented. Jesus had spoken many things unto them. The Holy Ghost would teach them all things; moreover, He would bring to their remembrance all that Jesus had said. In chapter 16:12 , 13 , Jesus tells them that He had many things to say, but that they could not bear them then. Afterwards, the Spirit of truth should lead them into all truth. He should not speak from Himself; but whatsoever He should hear, that should He speak. He was not like an individual spirit, who speaks on his own account. One with the Father and the Son, and come down to reveal the glory and the counsels of God, all His communications would be in connection with them, revealing the glory of Christ ascended on high-of Christ, to whom belonged all that the Father had. Here it is no question of recalling all that Jesus had said upon earth: all is heavenly in connection with that which is on high, and with the full glory of Jesus, or else relates to the future purposes of God. We shall return to this subject by-and-by. I have said these few words to mark the distinctions which I have pointed out.

53: This is blessedly true in every respect, except of course essential Godhead and oneness with the Father: in this He remains divinely alone. But all He has as man, and as Son in manhood, He introduces into, "My Father and your Father, my God and your God." His peace, His joy, the words the Father gave to Him, He has given to us; the glory given to Him He has given to us; with the love wherewith the Father has loved Him we are loved. The counsels of God were not merely to meet our responsibility as children of Adam, but before the world to put us into the same position with the second Adam, His own Son. And Christ's work has made that to be righteousness.

54: Chapter 14 gives to us the Son's personal relationship with the Father, and our place in Him who is in it, known by the Holy Ghost given. In chapter 15 we have His place and standing on earth, the true Vine, and then His state of glory as exalted and sending the Comforter to reveal that.