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were not His own, but the Father’s. He was so in union with the Father that the words He uttered were the Father’s; the only way that men may hear God speak is by listening to the words o f Jesus Christ. Third, He reveals the Father by His works (11). The works which He performed were the Father’s, and they bore the Fa ther’s imprint. To see the Father at work, we must see the Lord Jesus Christ at work. 3. He is the Channel for the Father’s power (12-14). First, He is the Channel of power in ser vice (12, 13). He declares that greater works shall the believer do because the Lord has gone to the Father, and has sent forth the Holy Spirit through whom the works are done. “The works that I do [that is, am doing] shall he do also.” He means that His works are now done, not directly by Himself, but by and through the disciples to whom He gives the Holy Spirit for this purpose. Second, He is the Channel of power for answered prayer (14). Here is unlimited choice, “whatsoever ye ask,” unlimited au thority, “in my name,” and unlimited power, “ I will do.” The certainty of the answer is limited only by the manner of asking—“ in my name.” It is like having a name, which a bank recognizes, upon a check; when the check is presented, it is cashed, not because o f the one presenting it, but because of the name it bears. Any “prayer check” upon which the name of our Lord appears is sure to be cashed at the bank of heaven. The boundaries of prayer, as indicated by this passage, are “that the Father may be glorified.” In this respect, how different are many of our prayers from these of the Lord Jesus! He always sought the Father’s glory; He had no wish or desire or hope apart from this. Do we? III. His P rovision (15-18). Love leads to obedience (v. IS). Espe cially throughout the Gospel o f John, obedience is always connected with love. This is the foundation for true Christian living. The Lord Jesus provides the Holy Spirit. In verses 16 and 17, we see the Trinity at work. The Son prays, the Father gives, and the Spirit works as Comforter; that is, “as one called alongside,” to help and guard and guide, to protect the Christian’s rights and to defend him against accusa tions. He is “the Spirit o f truth,” because He speaks of Him who is the Truth. The world cannot receive Him, because the world is materialistic and psychical; hence His work, in the eyes of the world, is mere foolishness. The world cannot un derstand, in any true sense, such funda mentals as faith and hope and love. Finally, the Lord gives to His own the great promise that He will not leave them comfortless (or orphans, as the word real ly means), but that He will come to them. Lesson Questions Vs. 1-3. What is the difference between believing that there is a God and believing in Jesus-Christ as God? What is the se cret of an untroubled heart? What reason have you for believing that the “prepared place” is not merely a state, or an influ ence, or a condition? What other great truth is linked with that of the “many mansions” ? What affect had this “blessed hope” upon the early Christians (cf. 1 Thess. 4 :18) ?
He was brought back to this building to await the coming day and His crucifixion. Outline and Exposition I. H is P rogram d -3 ). The Lord Jesus would have His dis ciples with untroubled hearts, free from care and worry. Such a declaration is most surprising when we remember that it was given just when He was about to leave them and return to His Father. It is sur prising, too, because He knew that one of them was to betray Him, another to deny Him, and all to forsake Him in the com ing crisis at the cross. It is true that sorrow and need will ofttimes meet the Christian, but they are to be faced with an untroubled heart. The Lord will supply all the need of those who trust Him (Phil. 4:19), as He cared for Elijah, or as He fed the multitude that followed Him. He will give daily strength for every expe rience, as He did to the three faithful ones who Were willing to enter the fur nace rather than to deny their God. He will provide safety in every circumstance, as He did for Elisha when shut up in Dothan long ago; Here, then, is His com mand : “Let not your heart be troubled.” However impossible it may seem to obey, it is sinful and dishonoring to God to be filled with worry and care. The condition for obeying is found in the latter part of verse 1: “Ye believe in God, believe also in me.” Merely believing that there is a God, or believing God, is not believing in God. Our Lord means that we are to think o f Him as we think of God. In the measure in which we obey this command, we shall be kept free from worry and all anxious care, and our hearts will be un troubled. L The reason for His departure. The Lord tells the disciples that He is going away from them to prepare places for them in the Father’s house. Their fu ture place is to be not merely a state, nor an influence, nor a condition, though it in cludes all these; but it is to be as real a place as any city on earth. Some o f us have never seen Paris, but we know that such a city exists. The place the Lord is preparing is as real as any that, we know on the earth. The Lord Himself is the A r chitect, and the place that He is preparing is to be our eternal dwelling place where we shall be at home at last. 2. The assurance o f His return. The condition o f His return.rests upon His word, “If I go . . . I will come.” We know that He has gone; therefore, we know that He will return. The same per son who went away is coming “in like manner.” He will not send for us, but He will come for us. This is the Christian’s daily expectation and daily hope. No one knows just when He will come. The hour is not revealed. Because His coming is an imminent event, He would have us ever watchful and ready. When He. comes, there will never be any more separation. Our place will be with Him (cf. 1 Thess, 4:17). Many people believe in “going to heaven,” but they do not accept the truth of the Lord’s coming. Selfishness says, “Heaven,” but love says, “Himself.” Doubtless, the early disciples went on from day to day, cheering each other with the great hope o f the Lord’s appearing. Later, Paul exhorted believers to “com fort one another with these words” (1 Thess. 4: 18).
BLACKBOARD LESSON
H is P erson ,(4-14). 1. The Lord Jesus is the Pathway to the Father’s presence (4-6). He said, “Whither I go ye know/’ —not guess. This was spoken in order to draw out the disciples. Thomas immediately re plied, ' “W e know not the way.” Thomas, unlike many today, was not afraid to ex press his ignorance. He did know, but he did not understand; hence the question. Our Lord is the way to the Father, to salvation, to heaven, etc. He is not merely a way-shower, but He is the Way itself. No one moves in the way apart from Him. He “is the Truth concerning God, man, na ture, etc. He is not merely a truth-teller, but the Truth itself. To be out o f Him as the Truth means to be in fatal error. Fi nally, He is the Life, because He is one with the Father. He is not merely a teacher about life, but He is the Life itself. To be out o f Him as the Life means to be in death. In verse 6, our Lord condemns all men. He implies that every man is, first, a/way from the Father’s house, and hence in re bellion, because the Father rules His own house (cf. Rom. 8:7, 8 ; Heb. 11 :6 ); sec ond, away from the place to which He Himself was going, and hence away from the Father, plainly teaching that there is no such thing as the universal Fatherhood to God (cf. Eph. 2 :3 ; John 8 :4 4 ); and finally, away from heaven, showing that there is no such thing as heaven upon earth. When we inquire concerning the future, the infidel answers, “You must go out into the dark and risk it” ; the re ligionist replies, “ You must attend mass, confession, etc., if a Catholic,” and “You must attend church, say prayers, engage in service for humanity, etc., if a Protes tant” ; but Jesus says, “ No man cometh unto the Father, but by me.” He shuts every door but one, and that is Himself. “ No man”—whoever he may be, whatever his character, and however he may have labored for the benefit o f humanity—“ No man cometh unto the Father, but by me.” And this word is spoken, not in cruelty, but in love. If this statement o f our Lord’s is false, then nothing He ever said is of value, because nothing He said can be trusted. 2: He is the Revelation of. the Father’s person (7-11). First, He reveals the Father by His character (vs. 7-9). “ If ye had known [that is, recognized] me, ye would have known my Father also.” The emphasis is on the word “Father.” Our Lord is the brightness o f the Father’s glory and the express image of His person: to know Him and to see Him is- to know and see the Father. Second, He reveals the Father by His teaching (v. 10). The words He spoke
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