Let us get help from this. Many complain that they know Christ, pray to Christ, are conscious of Christ, but that the Father is far away and impalpable. They are therefore straining after some new vision or experience of God, and undervaluing the religious life to which they have already attained. It is a profound mistake. To have Jesus is to have God; to know Jesus is to know God; to pray to Jesus is to pray to God. Jesus is God manifest in the flesh. Look up to Him even now from this printed page, and say, "My Lord and my God."
Jesus is not simply an incarnation of God in the sense in which, after the fashion of the Greek mythology, gods might come down in the likeness of men, adopting a disguise which they would afterward cast aside; Jesus is God. All the gentle attributes of His nature are God's; and all the strong and awful attributes of power, justice, purity, which we are wont to associate with God, are His also.
Happy is the moment when we awake to realize that in Jesus we have God manifest and present; to know this is the revelation of the Father by the Son, of which our Saviour spoke in Matt. xi. 27.
III. A GLIMPSE INTO THE LORD'S INNER LIFE.—This Gospel is the most lucid and profound treatise in existence on His inner life. It is the revelation of the principles on which our Saviour lived.
So absolutely had He emptied Himself that He never spake His own words: "The words that I speak unto you, I speak not of Myself." He never did His own works: "My Father worketh hitherto, and I work. . . . The Father abiding in Me doeth His works." This was the result of that marvellous self-emptying of which the Apostle speaks. Our Lord speaks as though, in His human nature, He had a choice and will of His own. "Not My will, but Thine be done," was His prayer. Perhaps it was to this holy and divine personality that Satan made appeal in the first temptation, bidding Him use His powers for the satisfaction of His hunger, and in independence of His Father's appointment. But however much of this independence was within our Lord's reach, He deliberately laid it aside. Before He spoke, His spirit opened itself to the Father, that He might speak by His lips; before He acted. He stilled the promptings of His own wisdom, and lifted Himself into the presence of the Father, to ascertain what He was doing, and to receive the inflow of His energy (John v. 19; xii. 44, 49).
These are great mysteries, which will engage our further consideration. In the meanwhile, let us reason that if our Lord was so careful to subordinate Himself to the Father that He might be all in all, it well becomes us to restrain ourselves, to abstain from speaking our own words or doing our own works, that Jesus may pour His energies through our being, and that those searching words may be fulfilled in us also, "Striving according to His working, which worketh in Me mightily."
VII
The Great Deeds of Prayer
"Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father."—JOHN xiv. 12.
Whenever our Lord was about to say something usually important, He introduced it by the significant expression, "Verily, verily"; or, as it is in the original, "Amen, amen, I say unto you." The words well become His lips, who in the Book of Revelation is called "the Amen, the Faithful and True Witness." They are really our Lord's most solemn affirmation of the truth of what He was about to utter, as well as an indication that something of importance is about to be revealed.