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

by Alexander Maclaren

So, dear brethren, let us learn what the Christian man's experience ought to be and to do for him. It should change the articles of our creed into elements of our consciousness. It should make all the fundamentals of the Gospel vitally and vividly true; and certified by what has passed within our own spirits We should be able to say: 'We have the witness in ourselves.' And though there will remain much that is uncertain, much in Christian doctrine which is not capable of that clear and all-sufficing verification; much about which we must still depend on the mere teaching of others, or on our own study, the central facts which make the Gospel may all become, by this plain and short path, elements of our very consciousness which stand undeniable to us, whosoever denies them.

Such a direct way to knowledge is reasonable, is in full analogy with the manner by which we attain to the knowledge of everything except the mere external facts, the knowledge of which has arrogated to itself the exclusive name of 'science,' How do you know anything about love? You may read poems and tragedies to the end of time, and you will not understand it until you come under its spell for yourself; and then all the things that men said about it cease to be mere words, because you yourself have experienced the emotion.

'He must be loved, ere that to you
He will seem worthy of your love,'

and the only way to be sure, with a vital certitude, of Christ, is to take Christ for your very own, and then He comes into your very being, and dwells there quickening, the Sun and the Life.

So, dear brethren, though such certitude arising from experience, which in its nature is the very highest, is not available for other people, the fact that so many millions of men allege that in varying degrees they possess this certitude is available for other people, and there is nothing to be said by the unbeliever to this, the attestation of the Christian consciousness to the truth of the truths which it has tried. 'Whether this man be a sinner or no, I know not.' You may jangle as much as you like about the questionable and controversial points that surround the Christian revelation, I do not care in the present connection what answer you give to them. 'Whether this man be a sinner or no, I know not. One thing I know, that whereas I was blind, now I see.' And we may push the war into the enemy's quarters, and say: 'Why! herein is a marvellous thing, that you that know everything do not know whence this man is, and yet He has opened mine eyes. You want facts; there are some. You want verification; we have verified by experience, and we set to our seals that God is true.'

'Oh but,' you say, 'this is not a fair account of the way in which Christian men and women generally feel about this matter.' Well, all that I can say about that is, so much the worse for the so-called Christian men and women. And if they are Christians, and do not know by this inward experience that Christ is divine and their Saviour, then there is only one of two reasons to be given for it; either their experience is so wretchedly superficial and fragmentary, so rudimentary as to be scarcely worth calling by the name or, having the facts, they have failed to appreciate their significance, and to make their own by reflection the certitudes which are their own.

Brethren, it becomes every Christian man and woman to be able to say, 'Because I have Christ with me, and see Him, and derive my life from Him, I know that He is in the Father, and I in Him, and He in me.' And if you cannot say that, it is your own grasp of Him, or your meditation upon what you have got by your grasp, that is painfully and sinfully defective.

II. My text speaks of the obedience which is the sign and test of love.

The words here are substantially equivalent to former words in the chapter which we have already considered, where our Lord says: 'If ye love Me, ye will keep My commandments.'

There is, however, a slight difference in the point of view in the two sayings; the former begins with the root and traces it upwards and outwards to its fruits, love blossoming into obedience. Our text reverses the process, and takes the thing by the other end; begins with the fruits and traces them downwards and inwards to the root. 'He that hath and keepeth My commandments, he it is that loveth Me.' The two sayings substantially mean the same thing; but in the one love is put first as the cause of obedience, and in the other obedience is put first, as the certain fruit and sure sign of love. The connection between these and the preceding words is, as I have already pointed out, that our Lord here brings all His lofty promises down to the sharp, practical requirement of obedience, as the only condition on which they can be fulfilled.