John 14:20.
1908 140 It is interesting to note the threefold character of this great utterance of our Lord. Numbers, we know, play an important part in the communication of divine truth, and not least the number three, which has been called, not too fancifully, the numerical signature of the Godhead, implicit in the Ter Sanctus, the Holy, Holy, Holy, of Isaiah 6. Again, Christ speaks of Himself as the Way, the Truth, and the Life, and St. Paul exalts the three abiding virtues — Faith, Hope, and Love. Here, no doubt, the same number points, as always, to completeness completeness of doctrine and completeness of blessing. "At that day," says the Saviour, "ye shall know that I am in my Father, and ye in Me, and I in you."
"At that day." This began at Pentecost, and, though the knowledge then revealed will not reach its maturity till hereafter, when we shall know as we are known, yet surely it has deepened much since that wonderful epoch, notably perhaps during the last seventy years or so; at any rate in intelligent realisation by the saints of God. Yet we must not forget, in calling attention to Philadelphian recovery of truth, that the reality of it may often, by God's grace, have been enjoyed where there was little or no power of conscious entering into it. But, be that as it may, we proceed to note that twice more in the course of these last words of the Lord He refers to "that day," viz., in John 16:23, 26; the point in the former verse being apparently that the disciples would be so illuminated by the Holy Spirit as not to need to ask for the solution of perplexing mysteries, whereas in the latter the announcement is made that they will ask in His name. Again in John 16:26 the word rendered "ask" is linked with the idea of supplication (aitesesthe) while in ver. 23 it is the word that a seeker after knowledge would naturally use (erotesete). The lesson to be drawn, as pointed out by an eminent divine no longer living (Bishop Westcott), seems to be that fulness of knowledge would be followed by fulness of prayer. In fact, as has been finely said, "the fulness of knowledge leads to fulness of prayer." At any rate, no knowledge can lessen the need of prayer; rather must it make such need more imperative, lest there be lack of humility. Moreover, as we know, supplication was to be made in the Name of the Lord a new thing, as the Lord tells the disciples in John 16:24. For, exquisitely beautiful and comprehensive (a model of what prayers should be) as is the prayer that at an earlier date our Lord gave the disciples at their request, there was no asking as yet in His Name, nor could there be.
But let us look at each section of the verse somewhat in detail, if briefly and cursorily. The threefold character has already been noted. We may now note the order of the statements. We find then that what is absolute and transcendent comes first. It would be true, if nothing else followed, though it be the foundation of what follows. "Ye shall know," says the Lord, "that I am in my Father." Here we have most emphatically objective truth on which it is of all importance to be sound, i.e., truth that in itself is altogether outside ourselves. If we were non-existent, if there were no ransomed sinners, no church, still the Son would be in the Father. He ever was in the Father. Even on earth He was the only begotten Son, which is in the bosom of the Father. Here no doubt the fact is enforced as the basis of our blessing. But still its objective character should be carefully remarked. It would be equally true if, to use the modern and rather colloquial phrase, we did not "come in" at all. Yet still this sublime fact would abide. It is indeed one of the most salient and glorious characteristics of christianity that it consists of facts. Merely human religions can only give us speculations, dreams, imaginations. Such are the lucubrations of philosophers and poets alike, the former never rising above their perplexed controversies, the latter now and then giving hints of something nobler and higher, but vague and hopeless as to any real attainment, as it was all bound to be. But how different is our "most holy faith," which is founded upon the impregnable rock of divine knowledge and certainty. So the Lord says, "Ye shall know," ye shall with ever deepening appreciation know that "I am in my Father." Needless to say, none can ever sound the depths of this great mystery, but we bow our heads in grateful adoration, as we enter further and further by the Holy Spirit's aid into the blessedness of the revelation. And while such words of our Lord are unlike any other words, unlike in their simplicity as in their profundity, we can at least see how fittingly and reassuringly this great truth takes precedence in the declaration by the Lord of this threefold doctrine. For it is, as we have seen, the basis of what follows, and to which we pass on.
"Ye in me." Here we have Christian position or standing, as it is called, as in the first statement the position of Christ is defined — a position that implies how He was raised from the dead by the glory of the Father, and seated at His right hand, and that for our blessing among we know not what more universal results of the counsels of God (and the work of Christ) into which we are incompetent to enter, as reverence would forbid, whatever the spirit of speculation would say. For speculation must be vain when not actively pernicious. And in such matters the wisest man knows nothing more than a child, unless God is pleased to reveal His mind. But this by the way. Here, as we know, reference is made to the standing of believers, with which, theoretically, at least, we are so familiar. For does it not belong to that department of truth which those known as "Brethren" were largely instrumental in recovering? The Epistles to the Romans and to the Ephesians are, as we know, to a great extent but a commentary on these three words, as they severally concern the individual and the church. It is without doubt an aspect of Christianity that many pious souls most inadequately enter into, though not to be separated from the practical side, in short, with what is known as "state," with which the verse concludes. For indeed the three truths herein presented are as essentially connected as inseparable, as they are literally linked together. While all revelation hangs together in harmonious union, especially must this be the case with doctrines that our Lord has placed in close association. Doubtless when the perception of any one of them is weakened and dimmed, the others are in like degree. So it is, as one has said, with faith, hope, and love. Weaken one and you enfeeble the energy of the others.
Lastly, the Lord says, "And I in you." Now we come to what is purely subjective, and what all who are truly converted must in their measure realise. They may have little appreciation of the sublime truth that the Son is in the Father, but a feeble conception of standing in Christ; but none can fail, if they believe at all, to feel within, the comforting or the reproving influence of the Spirit of Christ. Yet we may confidently say that what the Lord has joined together spiritually He intends to he realised synchronously (if I may use this word for want of a simpler). It must be at least as true of spiritual things as of natural. This point I would press, the other being the precedence taken by objective truth, by which one means, to put it briefly, the transcendent side of revelation. R.B.