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

by Alexander Maclaren

'If a man love Me not, he will not keep My words.'

Then the second principle is, disobedience to Christ is disobedience to God. 'The Word which ye hear is not Mine, but the Father's.' Christ's consciousness of union so speaks out here as that He is quite sure that all His words are God's words, and that all God's words are spoken by Him. Paul has to say, 'So speak I, not the Lord.' And you would not think a man a very sound or safe religious teacher who said to you, to begin with, 'Now, mind, everything that I say, God says.' There are no errors then, no deterioration of the treasure by the vessel in which it lies. The water does not taste of the vase in which it is carried. The personality of Jesus Christ is never, through all His utterances, so separated from God but that God speaks in Him; and, listening to His voice, we hear the absolute utterance of the uncreated and eternal Wisdom.

Therefore follows the conclusion, which our Lord does not state, but leaves us to supply. If it be true that the absence of love of Him is disobedience to Him, and if it be true that disobedience to Him is disobedience to God, then it plainly follows that what keeps away Christ and all His gifts, and God in Him, is unloving obedience. What brings Him is the obedience of love; what repels Him is alienation and rebellion. If the heart be full of confusion, of the world, of self, of unbridled inclinations, of careless indifference to His bleeding love, He 'can but listen at the gate and hear the household jar within.'

And so, dear friends, from all this there follow one or two points, which I touch very briefly. One is, that it is possible for men not to see Christ, though He stands there close before them. It is possible to grope at noonday as at midnight, to see only 'bracken green and cold grey stone' on the hillside, where another man sees the chariots of fire and the horses of fire. It is possible for you—and, alas! it is the condition of some of my hearers—to look upon Christ and to turn away and say, 'I see no beauty in Him that I should desire Him,' whilst the man beside yon, looking at the same facts and the same face, can see in Him the 'Chief among ten thousand, and the altogether lovely.'

Another thought is, that Christ's showing of Himself to men is in no sense arbitrary. It is you that determine what you shall see. You can hermetically seal your heart against Him, you can blind yourself to all His beauty. The door of your hearts is hinged to open from within, and if you do not open it, it remains shut, and Christ remains outside.

Another thought is, that you do not need to do anything to blind yourselves. Simple negation is fatal. 'If a man love not'; that is all. The absence of love is your ruin.

And the last thought is this, that my text does not begin at the beginning. Jesus Christ has been speaking about manifestations of Himself to the loving and obedient; but there are manifestations of Himself made that we may become loving and obedient. You can build a barrier over which these sweeter revelations, of which loyal love and docile submission are the conditions, cannot rise. But you cannot build a barrier over which the prior revelations to the unthankful and disobedient cannot rise. No mountains of sin and neglect and alienation can be piled so high but that the flood of pardoning grace will rise above their crests, and pour itself into your hearts. You ask, How can I get the love and obedience of which you have been singing the praises now? There is only one answer, brethren. We know that we love Him when we know that He loves us; and we know that He loves us when we see Him dying on His Cross. So here is the ladder, that is planted in the miry clay of the horrible pit, and fastens its golden hooks on His throne. The first round is, Behold the dying Christ and His love to me. The second is, Let that love melt my heart into sweet responsive love. The third is, Let my love mould my life into obedience. And then Christ, and God in Him, will come to me and show Himself to me; and give me a fuller knowledge and a deeper love, and make His dwelling with me. And then there is only one round still to roach, and that will land us by the Throne of God, in the many mansions of the Father's house, where we shall make our abode with Him for evermore.

THE TEACHER SPIRIT

'These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.'—JOHN xiv. 25, 26.

This wonderful outpouring of consolation and instruction with which our Lord sought to soothe the pain of parting is nearing its end. We have to conceive of a slight pause here, whilst He looks back upon what He has been saying and contrasts His teaching with that of the Comforter, whom He has once already, though in a different connection, promised to His followers. He speaks of His earthly residence with them as being 'an abiding,' distinctly therein referring to what He has just said, that the Father and He will, in the future, 'make their abode' with His disciples. He contrasts the outward and transitory presence which was now nearing its end, with the inward and continuous presence, which its end was to inaugurate.