DISCOURSE FOLLOWING THE SUPPER.
The departure of Judas Iscariot appears to have dissipated to some degree the cloud of utter sadness by which the little company had been depressed; and our Lord Himself was visibly relieved. As soon as the door had closed upon the retreating deserter, Jesus exclaimed, as though His victory over death had been already accomplished: "Now is the Son of man glorified, and God is glorified in him." Addressing the Eleven in terms of parental affection, He said: "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 to you. 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."[1204] The law of Moses enjoined mutual love among friends and neighbors;[1205] but the new commandment, by which the apostles were to be governed, embodied love of a higher order. They were to love one another as Christ loved them; and their brotherly affection was to be a distinguishing mark of their apostleship, by which the world would recognize them as men set apart.
The Lord's reference to His impending separation from them troubled the brethren. Peter put the question, "Lord, whither goest thou?" Jesus answered: "Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake." Peter seems to have realized that his Master was going to His death; yet, undeterred, he asserted his readiness to follow even that dark way rather than be separated from his Lord. We cannot doubt the earnestness of Peter's purpose nor the sincerity of his desire at that moment. In his bold avowal, however, he had reckoned with the willingness of his spirit only, and had failed to take into full account the weakness of his flesh. Jesus, who knew Peter better than the man knew himself, thus tenderly reproved his excess of self-confidence: "Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren." The first of the apostles, the Man of Rock, yet had to be converted, or as more precisely rendered, "turned again";[1206] for as the Lord foresaw, Peter would soon be overcome, even to the extent of denying his acquaintanceship with Christ. When Peter stoutly declared again his readiness to go with Jesus, even into prison or to death, the Lord silenced him with the remark: "I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me."
The apostles had to be prepared to meet a new order of things, new conditions and new exigencies; persecution awaited them, and they were soon to be bereft of the Master's sustaining presence. Jesus asked of them: "When I sent you without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end." The Lord was soon to be numbered among the transgressors, as had been foreseen;[1207] and His disciples would be regarded as the devotees of an executed criminal. In the mention of purse, scrip, shoes, and sword, some of the brethren caught at the literal meaning, and said, "Lord, behold, here are two swords," Jesus answered with curt finality, "It is enough," or as we might say, "Enough of this." He had not intimated any immediate need of weapons, and most assuredly not for His own defense. Again they had failed to fathom His meaning; but experience would later teach them.[1208]
For such information as we have concerning the last discourse delivered by Jesus to the apostles before His crucifixion, we are indebted to John alone among the Gospel-writers; and every reader is advized to study with care the three chapters in which these sublime utterances are preserved for the enlightenment of mankind.[1209] Observing the sorrowful state of the Eleven, the Master bade them be of good cheer, grounding their encouragement and hope on faith in Himself. "Let not your heart be troubled," He said, "ye believe in God, believe also in me." Then, as though drawing aside the veil between the earthly and the heavenly state and giving His faithful servants a glimpse of conditions beyond, He continued: "In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And 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. And whither I go ye know, and the way ye know."[1210] Thus in language simple and plain the Lord declared the fact of graded conditions in the hereafter, of variety of occupation and degrees of glory, of place and station in the eternal worlds.[1211] He had affirmed His own inherent Godship, and through their trust in Him and obedience to His requirements would they find the way to follow whither He was about to precede them. Thomas, that loving, brave, though somewhat skeptical soul, desiring more definite information ventured to say: "Lord, we know not whither thou goest; and how can we know the way?" The Lord's answer was a reaffirmation of His divinity; "I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him."
At this point Philip interposed with the request, "Lord, shew us the Father, and it sufficeth us." Jesus answered with pathetic and mild reproof: "Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?" He was grieved by the thought that His nearest and dearest friends on earth, those upon whom He had conferred the authority of the Holy Priesthood, should be yet ignorant of His absolute oneness with the Father in purpose and action. Had the Eternal Father stood amongst them, in Person, under the conditions there existing, He would have done as did the Well Beloved and Only Begotten Son, whom they knew as Jesus, their Lord and Master. So absolutely were the Father and the Son of one heart and mind, that to know either was to know both; nevertheless the Father could be reached only through the Son. So far as the apostles had faith in Christ, and did His will, should they be able to do the works that Christ in the flesh had done, and even greater things, for His mortal mission was of but a few hours further duration, and the unfolding of the divine plan of the ages would call for yet greater miracles than those wrought by Jesus in the brief period of His ministry.
For the first time the Lord directed His disciples to pray in His name to the Father, and assurance of success in righteous supplication was given in these words: "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 any thing in my name, I will do it."[1212] The name of Jesus Christ was to be thenceforth the divinely established talisman by which the powers of heaven could be invoked to operate in any righteous undertaking.
The Holy Ghost was promised to the apostles; He would be sent through Christ's intercession, to be to them "another Comforter," or as rendered in later translations, "another Advocate" or "Helper," even the Spirit of Truth, who, though the world would reject Him as they had rejected the Christ, should dwell with the disciples, and in them even as Christ then dwelt in them and the Father in Him. "I will not leave you comfortless," Jesus assured the brethren, "I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you."[1213] This was followed by the assurance that Christ though unknown by the world would manifest Himself to those who loved Him and kept His commandments.
Judas Thaddeus, otherwise known as Lebbeus,[1214] "not Iscariot," as the recorder is careful to particularize, was puzzled over the untraditional and un-Jewish thought of a Messiah who would be known but to the chosen few and not to Israel at large; and he asked: "Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" Jesus explained that His and the Father's companionship was attainable only by the faithful. He further cheered the apostles by the promise that when the Comforter, the Holy Ghost, whom the Father would send in the name of the Son, would come to them, He would teach them further, and would bring to their remembrance the teachings they had received from the Christ. The distinct personality of each member of the Godhead, Father, Son, and Holy Ghost, is here again plainly shown.[1215] Comforting the yet troubled disciples, Jesus said: "Peace I leave with you, my peace I give unto you"; and that they might realize that this meant more than the conventional salutation of the times, for "Peace be with you" was an every-day greeting among the Jews, the Lord affirmed that He gave that invocation in a higher sense, and "not as the world giveth." Again bidding them put aside their grief and be not afraid, Jesus added: "Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I." The Lord made clear to His servants that He had told them these things beforehand, so that when the predicted events came to pass the apostles would be confirmed in their faith in Him, the Christ. He had time to say but little more, for the next hour would witness the beginning of the supreme struggle; "the prince of this world cometh," He said, and with triumphal joy added, "and hath nothing in me."[1216]
In superb allegory the Lord thus proceeded to illustrate the vital relationship between the apostles and Himself, and between Himself and the Father, by the figure of a vine-grower, a vine, and its branches:[1217] "I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it,[1218] that it may bring forth more fruit." A grander analogy is not to be found in the world's literature. Those ordained servants of the Lord were as helpless and useless without Him as is a bough severed from the tree. As the branch is made fruitful only by virtue of the nourishing sap it receives from the rooted trunk, and if cut away or broken off withers, dries, and becomes utterly worthless except as fuel for the burning, so those men, though ordained to the Holy Apostleship, would find themselves strong and fruitful in good works, only as they remained in steadfast communion with the Lord. Without Christ what were they, but unschooled Galileans, some of them fishermen, one a publican, the rest of undistinguished attainments, and all of them weak mortals? As branches of the Vine they were at that hour clean and healthful, through the instructions and authoritative ordinances with which they had been blessed, and by the reverent obedience they had manifested.
"Abide in me," was the Lord's forceful admonition, else they would become but withered boughs. "I am the vine," He added in explication of the allegory "ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit: so shall ye be my disciples." Their love for one another was again specified as an essential to their continued love for Christ.[1219] In that love would they find joy. Christ had been to them an exemplar of righteous love from the day of their first meeting; and He was about to give the supreme proof of His affection, as foreshadowed in His words, "Greater love hath no man than this, that a man lay down his life for his friends." And that those men were the Lord's friends was thus graciously affirmed; "Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you." This intimate relationship in no sense modified the position of Christ as their Lord and Master, for by Him they had been chosen and ordained; and it was His will that they should so live that whatever they asked in the name of the holy friendship which He acknowledged should be granted them of the Father.
They were again told of the persecutions that awaited them, and of their apostolic calling as special and individual witnesses of the Lord.[1220] That the world then did, and would yet more intensely hate them was a fact they had to face; but they were to remember that the world had hated their Master before them, and that they had been chosen and by ordination had been set apart from the world; therefore they must not hope to escape the world's hatred. The servant was not greater than his master, nor the apostle than his Lord, as on general principles they knew, and as they had been specifically told. They that hated them hated the Christ; and they that hated the Son hated the Father; great shall be the condemnation of such. Had the wicked Jews not closed their eyes and stopped their ears to the mighty works and gracious words of the Messiah, they would have been convinced of the truth, and the truth would have saved them; but they were left without cloak or excuse for their sin; and Christ affirmed that in their evil course had the scriptures been fulfilled in that they had hated Him without a cause.[1221] Then, reverting to the great and cheering promise of support through the coming of the Holy Ghost, the Lord said: "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: and ye also shall bear witness, because ye have been with me from the beginning."
These things had Jesus declared unto them that they might not "be offended," or in other words, taken by surprize, misled, and caused to doubt and stumble by the unprecedented events then impending. The apostles were forewarned of persecution, of their expulsion from the synagogs, and of a time in which hatred against them should be so bitter and the Satanic darkness of mind and spirit so dense that whosoever succeeded in killing one of them would profess that his foul deed had been done in God's service. In view of their overwhelming sorrow at the Lord's departure, He sought again to cheer them, saying: "Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you."
The assured descent of the Holy Ghost, through whom they should be made strong to meet every need and emergency, was the inspiring theme of this part of the Lord's discourse. Many things which Christ yet had to say to His apostles, but which they were at that time unable to understand, the Holy Ghost would teach them. "Howbeit," said Jesus, "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 shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you."[1222]
Turning again to the matter of His departure, then so near as to be reckoned by hours, the Lord said, in amplified form of what He had before affirmed: "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."[1223] The apostles pondered and some questioned among themselves as to the Lord's meaning, yet so deep was the solemnity of the occasion that they ventured no open inquiry. Jesus knew of their perplexity and graciously explained that they would soon weep and lament while the world rejoiced; this had reference to His death; but He promised that their sorrow should be turned into joy; and this was based on His resurrection to which they should be witnesses. He compared their then present and prospective state to that of a woman in travail, who in the after joy of blessed motherhood forgets her anguish. The happiness that awaited them would be beyond the power of man to take away; and thenceforth they should ask not of Christ alone, but of the Father in Christ's name; "And," said the Lord, "in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full."[1224] They were to be advanced to such honor and exalted recognition that they should approach the Father in prayer direct, but in the name of the Son; for they were beloved of the Father because they had loved Jesus, the Son, and had accepted Him as One sent by the Father.
The Lord again solemnly averred: "I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father." The disciples were gratified at this plain avouchment, and exclaimed: "Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God." Their satisfaction threatened danger through over-confidence; and the Lord cautioned them, saying, that in an hour then close they should all be scattered, every man to his own, leaving Jesus alone, except for the Father's presence. In the same connection He told them that before the night had passed every one of them would be offended because of Him, even as it had been written: "I will smite the shepherd, and the sheep of the flock shall be scattered abroad."[1225] Peter, the most vehement of all in his protestations, had been told, as we have seen, that by cock-crow that night he would have thrice denied his Lord; but all of them had declared they would be faithful whatever the trial.[1226] In further affirmation of the material actuality of His resurrection, Jesus promised the apostles that after He had risen from the grave He would go before them into Galilee.[1227]
In conclusion of this last and most solemn of the discourses delivered by Christ in the flesh, the Lord said: "These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world."[1228]