MACLEOD
1812-1872
THE TRUE CHRISTIAN MINISTRY[2]
Neither pray I for these alone, but for them also which shall believe on me through their word;
That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me.—John xvii., 20, 21.
"These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come!" The hour was indeed come for which the whole world had been in travail since creation, and which was for ever to mark a new era in the history of the universe. The hour was come when, having finished the work given Him to do, He was to return to His Father, but only after ending His earthly journey along the awful path on which He was now entering, and which led through Gethsemane, the cross, and the grave. At such a moment in His life He lifted up His eyes in perfect peace, from the sinful and sorrowful world, to the heavens glorious in their harmony and soothing in their silence, and said, "Father!" One feels a solemn awe, as if entering the holy of holies, in seeking to enter into the mind of Christ as exprest in this prayer. Never were such words spoken on earth, never were such words heard in heaven. I ask no other evidence to satisfy my spirit that they are the truth of God than the evidence of their own light, revealing as it does the speaker as being Himself light and life, who verily came from God and went to God.
But let me in all reverence endeavor to express a few thoughts, as to the general meaning of this prayer, with reference more especially to that portion of it which I have selected as the subject of my discourse.
The one all-absorbing desire of our Lord, as here exprest—the ultimate end sought to be realized by Him—is that God might be glorified as a Father, and that by the world seeing His love revealed in sending His Son into the world to save sinners. "God is love," but "In this was manifested the love of God toward us, because that God sent his only-begotten Son into the world that we might live through him"—a love which, when spiritually seen and possest by us, is itself life eternal; for "This is life eternal that they might know thee, the only true God, and Jesus Christ, whom thou hast sent;" but "He that loveth not, knoweth not God; for God is love."
All "religion" accordingly, all good, all righteousness, peace, joy, glory, to man and to the universe, are bound up in this one thing, knowing God as a Father. Out of this right condition of love to God, must necessarily come our right condition towards man, that of love to man as a brother with special love, the love of character, to Christian brethren. Such a religion as this was never possest as an idea even by the greatest thinkers among the civilized heathen nations; far less was it realized by any. Whatever knowledge many had about God, they knew Him not as a Father to be loved and trusted, and therefore obeyed. When St. Paul addrest the Athenians, he could find such a thought exprest by a poet only, who had said, "We are also His offspring." It is only in the line of supernatural revelation of God to man, as given to and received by Abraham, "the friend," and perfected by Christ the Son, that this knowledge of God has been possest by man. But even among those to whom this true revelation was given about God, how few truly knew Him!
The want of this religion, whatever else might exist that was called by that name, was the complaint made by God against His people of old, "They do not know me!" "They proceed from evil to evil," He cries, for "they know not me, saith the Lord." "Through deceit they refuse to know me, saith the Lord;" and again: "Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord." (Jer. ix., 23, 24.)