Tag: Expository Thoughts on John by J.C. Ryle

These verses exhibit to our eyes a wonderful picture, a picture which ought to be deeply interesting to all who profess and call themselves Christians. Like every great historical picture, it contains special points on which we should fix our special attention. Above all, it contains three life-like portraits, which we shall find it useful to examine in order.

The first portrait in the picture is that of our Lord Jesus Christ himself.

We see the Saviour of mankind scourged, crowned with thorns, mocked, smitten, rejected by His own people, unjustly condemned by a judge who saw no fault in Him, and finally delivered up to a most painful death. Yet this was He who was the eternal Son of God, whom the Father’s countless angels delighted to honour. This was He who came into the world to save sinners, and after living a blameless life for thirty years, spent the last three years of His time on earth in going about doing good, and preaching the Gospel. Surely the sun never shone on a more wondrous sight since the day of its creation!

The verses we have now read contain four striking points, which are only found in John’s narrative of Christ’s passion. We need not doubt that there were good reasons why Matthew, Mark, and Luke were not inspired to record them. But they are points of such deep interest, that we should feel thankful that they have been brought forward by John.

The first point that we should notice is the false conscientiousness of our Lord’s wicked enemies. We are told that the Jews who brought Christ before Pilate would not go into “the judgment hall, lest they should be defiled; but that they might eat the passover.” That was scrupulosity indeed! These hardened men were actually engaged in doing the wickedest act that mortal man ever did. They wanted to kill their own Messiah. And yet at this very time they talked of being “defiled,” and were very particular about the passover!

In this part of John’s history of Christ’s sufferings, three wonderful things stand out upon the surface of the narrative. To these three let us confine our attention.

We should mark, for one thing, the amazing hardness of unconverted men. We see this in the conduct of the men by whom our Lord was taken prisoner. Some of them most probably were Roman soldiers, and some of them were Jewish servants of the priests and Pharisees. But in one respect they were all alike. Both parties saw our Lord’s divine power exhibited, when they “went backward, and fell to the ground.” Both saw a miracle, according to Luke’s Gospel, when Jesus touched the ear of Malchus and healed him. Yet both remained unmoved, cold, indifferent and insensible, as if they had seen nothing out of the common way. They went on coolly with their odious business; “They took Jesus, bound Him, and led Him away.”

These verses begin John’s account of Christ’s sufferings and crucifixion. We now enter on the closing scene of our Lord’s ministry, and pass at once from His intercession to His sacrifice. We shall find that, like the other Gospel-writers, the beloved disciple enters fully into the story of the cross. But we shall also find, if we read carefully, that he mentions several interesting points in the story, which Matthew, Mark, and Luke, for some wise reasons, have passed over.

We should notice, first, in these verses, the exceeding hardness of heart to which a backsliding professor may attain. We are told that Judas, one of the twelve Apostles, became “guide to them that took Jesus.” (Acts 1:16) We are told that he used his knowledge of the place of our Lord’s retirement, in order to bring His deadly enemies upon Him; and we are told that when the band of men and officers approached his Master, in order to make Him prisoner, Judas “stood with them.”–Yet this was a man who for three years had been a constant companion of Christ, had seen His miracles, had heard His sermons, had enjoyed the benefit of His private instruction, had professed himself a believer, had even worked and preached in Christ’s name!–“Lord,” we may well say, “what is man?” From the highest degree of privilege down to the lowest depth of sin, there is but a succession of steps. Privileges misused seem to paralyze the conscience. The same fire that melts wax, will harden clay.

These wonderful verses form a fitting conclusion of the most wonderful prayer that was ever prayed on earth–the last Lord’s prayer after the first Lord’s Supper. They contain three most important petitions which our Lord offered up in behalf of His disciples. On these three petitions let us fix our attention. Passing by all other things in the passage, let us look steadily at these three points.

We should mark, first, how Jesus prays that His people may be sanctified. “Sanctify them,” He says, “through Thy truth: Thy word is truth.”

These verses, like every part of this wonderful chapter, contain some deep things which are “hard to be understood.” But there are two plain points standing out on the face of the passage which deserve the special attention of all true Christians. Passing by all other points, let us fix our attention on these two.

We learn, for one thing, that the Lord Jesus does things for His believing people which He does not do for the wicked and unbelieving. He helps their souls by special intercession. He says, “I pray for them: I pray not for the world, but for them which Thou hast given Me.”

These verses begin one of the most wonderful chapters in the Bible. It is a chapter in which we see our Lord Jesus Christ addressing a long prayer to God the Father. It is wonderful as a specimen of the communion that was ever kept up between the Father and the Son, during the period of the Son’s ministry on earth.–It is wonderful as a pattern of the intercession which the Son, as an High Priest, is ever carrying on for us in heaven.–Not least it is wonderful as an example of the sort of things that believers should mention in prayer. What Christ asks for His people, His people should ask for themselves. It has been well and truly said by an old divine, that “the best and fullest sermon ever preached was followed by the best of prayers.”

The passage we have now read is a very remarkable portion of Scripture, for two reasons. On the one hand, it forms a suitable conclusion to our Lord’s long parting address to His disciples. It was meet and right that such a solemn sermon should have a solemn ending. On the other hand it contains the most general and unanimous profession of belief that we ever find the Apostles making:–“Now are we sure that Thou knowest all things: . . . by this we believe that Thou camest forth from God.”

That there are things hard to be understood in the passage it would be useless to deny. But there lie on its surface three plain and profitable lessons, to which we may usefully confine our attention.

Not all Christ’s sayings were understood by His disciples. We are told this distinctly in the passage we have now read.–“What is this that He saith? We cannot tell what He saith.”–None ever spoke so plainly as Jesus. None were so thoroughly accustomed to His style of teaching as the Apostles. Yet even the Apostles did not always take in their Master’s meaning. Surely we have no right to be surprised if we cannot interpret Christ’s words. There are many depths in those who we have no line to fathom. But let us thank God that there are many sayings of our Lord recorded which no honest mind can fail to understand. Let us use diligently the light that we have, and not doubt that “to him that hath more shall be given.”

We learn, for one thing, in these verses, that Christ’s absence from the earth will be a time of sorrow to believers, but of joy to the world. It is written, “Ye shall weep and lament, but the world shall rejoice.” To confine these words to the single point of Christ’s approaching death and burial, appears a narrow view of their meaning. Like many of our Lord’s sayings on the last evening of His earthly ministry, they seem to extend over the whole period of time between His first and second advents.

When our Lord in this passage speaks of the Holy Spirit “coming,” we must take care that we do not misunderstand His meaning. On the one hand, we must remember that the Holy Ghost was in all believers in the Old Testament days, from the very beginning. No man was ever saved from the power of sin, and made a saint, except by the renewing of the Holy Ghost. Abraham, and Isaac, and Samuel, and David, and the Prophets, were made what they were by the operation of the Holy Ghost. On the other hand, we must never forget that after Christ’s ascension the Holy Ghost was poured down on men, as individuals, with far greater energy, and on the nationals of the world at large, with far wider influence than He was ever poured out before. It is this increased energy and influence that our Lord has in view in the verses before us. He meant that after His own ascension the Holy Ghost would “come” down into the world with such a vastly increased power, that it would seem as if He had “come” for the first time, and had never been in the world before.