Expositions of Holy Scripture: St. John Chapters I to XIV

by Alexander Maclaren

Oh, brethren! if we really believed, not as an article of our creed which has become so familiar to us that it produces little impression upon us, but as a vital and ever-present conviction of our souls, that with us there was ever the real presence of the real Christ, how all burdens and cares would be lightened, how all perplexities would begin to smooth themselves out and be straightened, how all the force would be sucked out of temptations, and how sorrows and joys and all things would be changed in their aspect by that one conviction intensely realised and constantly with us! A present Christ is the Strength, the Righteousness, the Peace, the Joy, and as we shall see, in the most literal sense, the Life of every Christian soul.

Then, note, further, that this coming of our Lord is identified with that of His divine Spirit. He has been speaking of sending that 'other Comforter,' but though He be Another, He is yet so indissolubly united with Him who sends as that the coming of the Spirit is the coming of Jesus. He is no gift wafted to us as from the other side of a gulf, but by reason of the unity of the Godhead and the divinity of the sent Spirit, Jesus Christ and the Spirit whom He sends are inseparable though separate, and so indissolubly united that where the Spirit is, there is Christ, and where Christ is, there is the Spirit. These are amongst the deep things which the disciples were 'not able to carry' at that stage of their development, and which waited for a further explanation. Enough for them and enough for us, to know that we have Christ in the Spirit and the Spirit in Christ; and to remember 'that if any man have not the Spirit of Christ, he is none of His.'

We stand here on the margin of a shoreless and fathomless sea; and for my part I venture to think that the men who talk about the incredibilities and the contradictions of the orthodox faith would show themselves a little wiser if they were more conscious of the limitation of human faculty, and remembered that to pronounce upon contradictions in the doctrine of the divine Nature implies that the pronouncer stands above and goes round about the whole of that nature. So, for my part, abjuring omniscience and the comprehension of Deity, I accept the statement that the Father and the Son and the Holy Spirit come together and dwell in the heart.

Then, note, further, that this present Christ is the only Remedy for the orphanhood of the world. The words had a tender and pathetic reference to that little, bewildered group of followers, deprived of their Guide, their Teacher, and their Companion. He who had been as eyes to their weak vision, and Counsellor and Inspirer and everything for three blessed years, was going away to leave them unsheltered to the storm, and we can understand how forlorn and terrified they were, when they looked forward to fronting the things that must come to them, without His presence. Therefore He cheers them with the assurance that they will not be left without Him, but that, present still, just because He is absent, He will be all that He ever had been to them.

And the promise was fulfilled. How did that dis-spirited group of cowardly men ever pluck up courage to hold together at all after the Crucifixion? Why was it that they did not follow the example of John's disciples, and dissolve and disappear; and say, 'The game is up. It is no use holding together any longer'? The process of separation began on the very day of the Crucifixion. Only one thing could have stopped it, and that is the Resurrection and the presence with His Church of the risen Christ in His power and in all the fullness of His gifts. If it had not been that He came to them, they would have disappeared, and Christianity would have been one more of the abortive sects forgotten in Judaism. But, as it is, the whole of the New Testament after Pentecost is aflame with the consciousness of a present Christ, working amongst His people. And although it be true that, in one aspect, we are absent from the Lord when we are present with the body, in another aspect, and an infinitely higher one, it is true that the strength of the Christian life of Apostles and martyrs was this, the assurance that Christ Himself—no mere rhetorical metaphor for His influence or His example, or His memory lingering in their imaginations, but the veritable Christ Himself—was present with them, to strengthen and to bless.

That same conviction you and I must have, if the world is not to be a desert and a dreary place for us. In a very profound sense it is true that if you take away Jesus Christ, the elder Brother, who alone reveals to men the Father, we are all orphans, fatherless children, who look up into an empty heaven and see nothing there. It is only Christ who reveals to us the Father and makes our happy hearts feel that we are of His children. And in the wider sense of the word 'orphans,' is not life a desolation without Him? Hollow joys, fleeting blessednesses, roses whose thorns last long after the petals have dropped, real sorrows, shows and shams, bitternesses and disappointments—are not these our life, in so far as Christ has been driven out of it? Oh! there is only one thing that saves us from being as desolate, fatherless children, groping in the dark for the lost Father's hand, and dying for want of it, and that is that the Christ Himself shall come to us and be with us.

II. The unseen Christ is a seen Christ.

It is clear that the period referred to in the second clause of our text is the same as that referred to in the first, that 'yet a little while' covers the whole space up to His Ascension; and that if there be any reference at all to the forty days of His earthly life, during which literally, the work 'saw Him no more,' but the Apostles 'saw Him,' that reference is only secondary. These transitory appearances are not of sufficient moment or duration to bear the weight of so great a promise as this. The vision, which is the consequence of the coming, has the same extension in time as the coming—that is to say, it is continuous and permanent. We must read here the great promise of a perpetual vision of the present Christ.

It is clear, too, that the word 'see' is employed in these two clauses in two different senses. In the former it refers only to bodily sight, in the latter to spiritual perception. For a few short hours still, the ungodly mass of men were to have that outward vision which might have been so much to them, but which they had used so badly that 'they seeing saw not.' It was to cease, and they who loved Him would not miss it when it did; but the withdrawal which hid Him from sense and sense-bound souls would reveal Him more clearly to His friends. They, too, had but dimly seen Him while He stood by them; they would gaze on Him with truer insight when He was present though absent.

So this is what every Christian life may and should be—the continual sight of a continually-present Christ. It is His part to come. It is ours to see, to be conscious of Him who does come.