"When therefore he was gone out, Jesus saith, Now is the Son of man glorified, and God is glorified in Him; and God shall glorify Him in Himself, and straightway shall He glorify Him. Little children, yet a little while I am with you. Ye shall seek Me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say unto you. A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another. Simon Peter saith unto Him, Lord, whither goest Thou? Jesus answered, Whither I go, thou canst not follow Me now; but thou shalt follow afterwards. Peter saith unto Him, Lord, why cannot I follow Thee even now? I will lay down my life for Thee. Jesus answereth, Wilt thou lay down thy life for Me? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied Me thrice. Let not your heart be troubled: ye believe in God, believe also in Me. In My Father's house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I come again, and will receive you unto Myself; that where I am, there ye may be also. And whither I go, ye know the way."-- John 13:31-John 14:4.

When Judas glided out of the supper-room on his terrible mission, a weight seemed to be lifted from the spirit of Jesus. The words which fell from Him, however, indicated that He not only felt the relief of being rid of a disturbing element in the company, but that He recognised that a crisis in His own career had been reached and successfully passed through. "Now is the Son of man glorified, and God is glorified in Him." In sending Judas forth He had in point of fact delivered Himself to death. He had taken the step which cannot be withdrawn, and He is conscious of taking it in fulfilment of the will of the Father. The conflict in His own mind is revealed only by the decision of the victory. No man in soundness of body and of mind can voluntarily give himself to die without seeing clearly other possibilities, and without feeling it to be a hard and painful thing to relinquish life. Jesus had made up His mind. His death is the beginning of His glorification. In choosing the cross He chooses the crown. "The Son of man is glorified" in His perfect self-sacrifice that wins all men to Him; and God is glorified in Him because this sacrifice is a tribute at once to the justice and the love of God. The Cross reveals God as nothing else does.

Not only has this decision glorified the Son of man and God through Him and in Him, but as a consequence "God will glorify" the Son of man "in Himself." He will lift Him to participation in the Divine glory. It was well that the disciples should know that this would "straightway" result from all that their Master was now to pass through; that the perfect sympathy with the Father's will which He was now showing would be rewarded by permanent participation in the authority of God. It must be through such an one as their Lord, who is absolutely at one with God, that God fulfils His purpose towards men. By this life and death of perfect obedience, of absolute devotedness to God and man, Christ necessarily wins dominion over human affairs and exercises a determining influence on all that is to be. In all that Christ did upon earth God was glorified; His holiness, His fatherly love were manifested to men: in all that God now does upon earth Christ will be glorified; the uniqueness and power of His life will become more manifest, the supremacy of His Spirit be more and more apparent.

This glorification was not the far-off result of the impending sacrifice. It was to date from the present hour and to begin in the sacrifice. God will glorify Him "straightway." "Yet a little while" was He to be with His disciples. Therefore does He tenderly address them, recognising their incompetence, their inability to stand alone, as "little children"; and in view of the exhibition of bad feeling, and even of treachery, which the Twelve had at that very hour given, His commandment, "Love one another," comes with a tenfold significance. I am leaving you, He says: put away, then, all heart-burnings and jealousies; cling together; do not let quarrels and envyings divide you. This was to be their safeguard when He left them and went where they could not come. "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another."

The commandment to love our neighbour as ourselves was no new commandment. But to love "as I have loved you" was so new that its practice was enough to identify a man as a disciple of Christ. The manner and the measure of the love that is possible and that is commanded could not even be understood until Christ's love was revealed. But probably what Jesus had even more directly in view was the love that was to bind His followers together^[13] and make them one solid body. It was on their mutual attachment that the very existence of the Christian Church depended; and this love of men to one another springing out of the love of Christ for them, and because of their acknowledgment and love of a common Lord, was a new thing in the world. The bond to Christ proved itself stronger than all other ties, and those who cherished a common love to Him were drawn to one another more closely than even to blood relations. In fact, Christ, by His love for men, has created a new bond, and that the strongest by which men can be bound to one another. As the Christian Church is a new institution upon earth, so is the principle which forms it a new principle. The principle has, indeed, too often been hidden from sight, if not smothered, by the institution; too little has love been regarded as the one thing by which the disciple of Christ is to be recognised, the one note of the true Church. But that this form of love was a new thing upon earth is apparent.^[14]

Tenderly as Jesus made the announcement of His departure, it filled the minds of the disciples with consternation. Even the buoyant and hardy Peter felt for the moment staggered by the intelligence, and still more by the announcement that he was not able to accompany his Lord. He was assured that one day he should follow Him, but at present this was impossible. This, Peter considered a reflection upon his courage and fidelity; and although his headlong self-confidence had only a few minutes before been so severely rebuked, he exclaims, "Lord, why cannot I follow Thee now? I will lay down my life for Thy sake." This was the true expression of Peter's present feeling, and he was allowed in the end to give proof that these vehement words were not mere bluster. But as yet he had not at all apprehended the separateness of his Lord and the uniqueness of His work. He did not know precisely what Jesus alluded to, but he thought a strong arm would not be out of place in any conflict that was coming. The offers which even true fidelity makes are often only additional hindrances to our Lord's purposes, and additional burdens for Him to bear. On Himself alone must He depend. No man can counsel Him, and none can aid save by first receiving from Him His own spirit.

Peter thus rebuked falls into unwonted silence, and takes no further part in the conversation. The rest, knowing that Peter has more courage than any of them, fear that if he is thus to fall it cannot be hopeful for themselves. They feel that if they are left without Jesus they have no strength to make head against the rulers, no skill in argument such as made Jesus victorious when assailed by the scribes, no popular eloquence which might enable them to win the people. Eleven more helpless men could not well be. "Sheep without a shepherd" was not too strong an expression to depict their weakness and want of influence, their incompetence to effect anything, their inability even to keep together. Christ was their bond of union and the strength of each of them. It was to be with Him that they had left all. And in forsaking all--father and mother, wife and children, home and kindred and calling--they had found in Christ that hundredfold more even in this life which He had promised. He had so won their hearts, there was about Him something so fascinating, that they felt no loss when they enjoyed His presence, and feared no danger in which He was their leader. They had perhaps not thought very definitely of their future; they felt so confident in Jesus that they were content to let Him bring in His kingdom as He pleased; they were so charmed with the novelty of their life as His disciples, with the great ideas that dropped from His lips, with the wonderful works He did, with the new light He shed upon all the personages and institutions of the world, that they were satisfied to leave their hope undefined. But all this satisfaction and secret assurance of hope depended on Christ. As yet He had not given to them anything which could enable them to make any mark upon the world. They were still very ignorant, so that any lawyer could entangle and puzzle them. They had not received from Christ any influential position in society from which they could sway men. There were no great visible institutions with which they could identify themselves and so become conspicuous.

It was with dismay, therefore, that they heard that He was going where they could not accompany Him. A cloud of gloomy foreboding gathered on their faces as they lay round the table and fixed their eyes on Him as on one whose words they would interpret differently if they could. Their anxious looks are not disregarded. "Let not your heart be troubled," He says: "believe in God, and in Me, too, believe." Do not give way to disturbing thoughts; do not suppose that only failure, disgrace, helplessness, and calamity await you. Trust God. In this, as in all matters, He is guiding and ruling and working His own good ends through all present evil. Trust Him, even when you cannot penetrate the darkness. It is His part to bring you successfully through; it is your part to follow where He leads. Do not question and debate and vex your soul, but leave all to Him. "Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God; for I shall yet praise Him who is the health of my countenance and my God."

"And in Me, too, trust." I would not leave you had I not a purpose to serve. It is not to secure My own safety or happiness I go. It is not to occupy the sole available room in My Father's house. There are many rooms there, and I go to prepare a place for you. Trust Me. In order that they may fully understand the reasonableness of His departure He assures them, first of all, that it has a purpose. The parent mourns over the son who in mere waywardness leaves his home and his occupation; but with very different feelings does he follow one who has come to see that the greater good of the family requires that he should go, and who has carefully ascertained where and how he can best serve those he leaves behind. To such an absence men can reconcile themselves. The parting is bitter, but the greater good to be gained by it enables them to approve its reasonableness and to submit. And what our Lord says to His disciples is virtually this: I have not wearied of earth and tired of your company, neither do I go because I must. I could escape Judas and the Jews. But I have a purpose which requires that I should go. You have not found Me impulsive, neither am I now acting without good reason. Could I be of more use to you by staying, I would stay.

This is a new kind of assertion to be made by human lips: "I am going into the other world to effect a a purpose." Often the sense of duty has been so strong in men that they have left this world without a murmur. But no one has felt so clear about what lies beyond, or has been so confident of his own power to effect any change for the better in the other world, that he has left this for a sphere of greater usefulness. This is what Christ does.

But He also explains what His purpose is: "In My Father's house are many mansions. I go to prepare a place for you." The Father's house was a new figure for heaven. The idea of God's house was, however, familiar to the Jews. But in the Temple the freedom and familiarity which we associate with home were absent. It was only when One came who felt that His real home was in God that the Temple could be called "the Father's house." Yet there is nothing that the heart of man more importunately craves than the freedom and ease which this name implies. To live unafraid of God, not shrinking from Him, but so truly at one with Him that we live as one household brightened by His presence--this is the thirst for God which is one day felt in every heart. And on His part God has many mansions in His house, proclaiming that He desires to have us at home with Him; that He wishes us to know and trust Him, not to change our countenances when we meet Him at a corner, save by an added brightness of joy. And this is what we have to look forward to--that after all our coldness and distrust have been removed and our hearts thawed by His presence, we shall live in the constant enjoyment of a Father's love, feeling ourselves more truly at home with Him than with any one else, delighting in the perfectness of His sympathy and the abundance of His provision.

Into this intimacy with God, this freedom of the universe, this sense that "all things are ours" because we are His, this entirely attractive heaven, we are to be introduced by Christ. "I go to prepare a place for you." It is He who has transformed the darkness of the grave into the bright gateway of the Father's home, where all His children are to find eternal rest and everlasting joy. As an old writer says, "Christ is the quartermaster who provides quarters for all who follow Him." He has gone on before to make ready for those whom He has summoned to come after Him.

If we ask why it was needful that Christ should go forward thus, and what precisely He had to do in the way of preparation, the question may be answered in different ways. These disciples in after-years compared Christ's passing into the Father's presence to the high priest's entrance within the veil to present the blood of sprinkling and to make intercession. But in the language of Christ there is no hint that such thoughts were in His mind. It is the Father's house that is in His mind, the eternal home of men; and He sees the Father welcoming Him as the leader of many brethren, and with gladness in His heart going from room to room, always adding some new touch for the comfort and surprise of the eagerly expected children. If God, like a grieved and indignant father whose sons have preferred other company to his, had dismantled and locked the rooms that once were ours, Christ has made our peace, and has given to the yearning heart of the Father opportunity to open these rooms once more and deck them for our home-coming. With the words of Christ there enters the spirit a conviction that when we pass out of this life we shall find ourselves as much fuller of life and deeper in joy as we are nearer to God, the source of all life and joy; and that when we come to the gates of God's dwelling it will not be as the vagabond and beggar unknown to the household and who can give no good account of himself, but as the child whose room is ready for him, whose coming is expected and prepared for, and who has indeed been sent for.

This of itself is enough to give us hopeful thoughts of the future state. Christ is busied in preparing for us what will give us satisfaction and joy. When we expect a guest we love and have written for, we take pleasure in preparing for his reception,--we hang in his room the picture he likes; if he is infirm, we wheel in the easiest chair; we gather the flowers he admires and set them on his table; we go back and back to see if nothing else will suggest itself to us, so that when he comes he may have entire satisfaction. This is enough for us to know--that Christ is similarly occupied. He knows our tastes, our capabilities, our attainments, and he has identified a place as ours and holds it for us. What the joys and the activities and occupations of the future shall be we do not know. With the body we shall lay aside many of our appetites and tastes and proclivities, and what has here seemed necessary to our comfort will at once become indifferent. We shall not be able to desire the pleasures that now allure and draw us. The need of shelter, of retirement, of food, of comfort, will disappear with the body; and what the joys and the requirements of a spiritual body will be we do not know. But we do know that at home with God the fullest life that man can live will certainly be ours.

It is a touching evidence of Christ's truthfulness and fidelity to His people that is given in the words, "If it were not so, I would have told you"--that is to say, if it had not been possible for you to follow Me into the Father's presence and find a favourable reception there, I would have told you this long ago. I would not have taught you to love Me, only to have given you the grief of separation. I would not have encouraged you to hope for what I was not sure you are to receive. He had all along seen how the minds of the disciples were working; He had seen that by being admitted to familiarity with Him they had learnt to expect God's eternal favour; and had this been a deceitful expectation He would have undeceived them. So it is with Him still. The hopes His word begets are not vain. These dreams of glory that pass before the spirit that listens to Christ and thinks of Him are to be realised. If it were not so, He would have told us. We ourselves feel that we are scarcely acting an honest part when we allow persons to entertain false hopes, even when these hopes help to comfort and support them, as in the case of persons suffering from disease. So our Lord does not beget hopes He cannot satisfy. If there were still difficulties in the way of our eternal happiness, He would have told us of these. If there were any reason to despair, He Himself would have been the first to tell us to despair. If eternity were to be a blank to us, if God were inaccessible, if the idea of a perfect state awaiting us were mere talk, He would have told us so.

Neither will the Lord leave His disciples to find their own way to the Father's home: "If I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also." Present separation was but the first step towards abiding union. And as each disciple was summoned to follow Christ in death, he recognised that this was the summons, not of an earthly power, but of his Lord; he recognised that to him the Lord's promise was being kept, and that he was being taken into eternal union with Jesus Christ. From many all the pain and darkness of death have been taken away by this assurance. They have accepted death as the needful transition from a state in which much hinders fellowship with Christ to a state in which that fellowship is all in all.

[13] "That ye love one another" is the twice-expressed commandment.

[14] "Any Church that professes to be the Church of Christ cannot be that Church. The true Church refuses to be circumscribed or parted by any denominational wall. It knows that Christ is repudiated when His people are repudiated. Not even a Biblical creed can yield satisfactory evidence that a specified Church is the true Church. True Christians are those who love one another across denominational differences, and exhibit the spirit of Him who gave Himself to death upon the cross that His murderers might live."