I tell you the solemn truth, the person who believes in me will perform the miraculous deeds that I am doing, and will perform greater deeds than these, because I am going to the Father. And I will do whatever you ask in my name, so that the Father may be glorified in the Son. If you ask me anything in my name, I will do it.
"If you love me, you will obey my commandments. Then I will ask the Father, and he will give you another Advocate to be with you forever--the Spirit of truth, whom the world cannot accept, because it does not see him or know him. But you know him, because he resides with you and will be in you.
These verses are an example of our Lord's tender consideration for the weakness of His disciples. He saw them troubled and faint-hearted at the prospect of being left alone in the world. He cheers them by THREE PROMISES, peculiarly suited to their circumstances. "A word spoken in season, how good is it!"
We have first in this passage, a striking promise about the works that Christians may do. Our Lord says, "He that believes on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father."
The full meaning of this promise is not to be sought in the miracles which the Apostles wrought after Christ left the world. Such a notion seems hardly borne out by facts. We read of no Apostle walking on the water, or raising a person four days dead, like Lazarus. What our Lord has in view seems to be the far greater number of conversions, the far wider spread of the Gospel, which would take place under the ministry of the Apostles, than under his own teaching. This was the case, we know from the Acts of the Apostles. We read of no sermon preached by Christ, under which three thousand were converted in one day, as they were on the day of Pentecost. In short, "greater works" mean more conversions. There is no greater work possible than the conversion of a soul.
Let us admire the condescension of our Master in allowing to the ministry of His weak servants more success than to His own. Let us learn that His visible presence is not absolutely necessary to the progress of His kingdom. He can help forward His cause on earth quite as much by sitting at the right hand of the Father, and sending forth the Holy Spirit, as by walking to and fro in the world. Let us believe that there is nothing too hard or too great for believers to do, so long as their Lord intercedes for them in heaven. Let us work on in faith, and expect great things, though we feel weak and lonely, like the disciples. Our Lord is working with us and for us, though we cannot see Him. It was not so much the sword of Joshua that defeated Amalek, as the intercession of Moses on the hill. (Ex. 17:11.)
We have, secondly, in this passage, a striking promise about things that Christians may get by prayer. Our Lord says, "Whatever you shall ask in my name, that will I do . . . If you shall ask anything in my name, I will do it."
These words are a direct encouragement to the simple, yet great duty of praying. Everyone who kneels daily before God, and from his heart "says his prayers," has a right to take comfort in these words. Weak and imperfect as his supplications may be, so long as they are put in Christ's hands, and offered in Christ's name, they shall not be in vain. We have a Friend at Court, an Advocate with the Father; and if we honor Him by sending all our petitions through Him, He pledges His word that they shall succeed. Of course it is taken for granted that the things we ask are for our souls' good, and not mere temporal benefits. "Anything" and "whatever" do not include wealth, and money, and worldly prosperity. These things are not always good for us, and our Lord loves us too well to let us have them. But whatever is really good for our souls, we need not doubt we shall have, if we ask in Christ's name.
How is it that many true Christians have so little? How is it that they go halting and mourning on the way to heaven, and enjoy so little peace, and show so little strength in Christ's service? The answer is simple and plain. "They have not, because they ask not." They have little because they ask little. They are no better than they are, because they do not ask their Lord to make them better. Our languid desires are the reason of our languid performances. We are not straitened in our Lord, but in ourselves. Happy are they who never forget the words, "Open your mouth wide, and I will fill it." (Ps. 81:10.) He that does much for Christ, and leaves his mark in the world, will always prove to be one who prays much.
We have, lastly, in this passage, a striking promise about the Holy Spirit. Our Lord says, "I will ask the Father, and He shall give you another Comforter, even the Spirit of truth."
This is the first time that the Holy Spirit is mentioned as Christ's special gift to His people. Of course we are not to suppose that He did not dwell in the hearts of all the Old Testament saints. But He was given with peculiar influence and power to believers when the New Testament dispensation came in, and this is the special promise of the passage before us. We shall find it useful, therefore, to observe closely the things that are here said about Him.
The Holy Spirit is spoken of as "a Person." To apply the language before us to a mere influence or inward feeling, is an unreasonable strain of words.
The Holy Spirit is called "the Spirit of truth." It is His special office to apply truth to the hearts of Christians, to guide them into all truth, and to sanctify them by the truth.
The Holy Spirit is said to be one whom "the world cannot receive and does not know." His operations are in the strongest sense foolishness to the natural man. The inward feelings of conviction, repentance, faith, hope, fear, and love, which He always produces, are precisely that part of religion which the world cannot understand.
The Holy Spirit is said to "dwell in" believers, and to be known by them. They know the feelings that He creates, and the fruits that He produces, though they may not be able to explain them, or see at first whence they come. But they all are what they are--new men, new creatures, light and salt in the earth, compared to the worldly, by the indwelling of the Holy Spirit.
The Holy Spirit is given to the Church of the elect, "to abide with them" until Christ comes the second time. He is meant to supply all the needs of believers, and to fill up all that is lacking while Christ's visible presence is removed. He is sent to abide with and help them until Christ returns.
These are truths of vast importance. Let us take care that we grasp them firmly, and never let them go. Next to the whole truth about Christ, it concerns our safety and peace to see the whole truth about the Holy Spirit. Any doctrine about the Church, the ministry, or the Sacraments, which obscures the Spirit's inward work, or turns it into mere form, is to be avoided as deadly error. Let us never rest until we feel and know that He dwells in us. "If any man has not the Spirit of Christ, he is none of His." (Rom. 8:9.)
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J.C. Ryle (1816 - 1900)
J.C. Ryle was a prolific writer, vigorous preacher, faithful pastor, husband of three wives, [widowed three times: Matilda died in 1847, Jessie died in 1860, Henrietta died in 1889] and the father to five children [1 with Matilta and 4 with Jessie]. He was thoroughly evangelical in his doctrine and uncompromising in his Biblical principles. In 1880, after 38 years in Pastoral ministry in rural England, at age 64, he became the first Anglican bishop of Liverpool. He retired in 1900 at age 83 and died later the same year at the age of 84.“He [J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop.” - Rev. Richard Hobson, three days after Ryle’s burial in 1900.
John Charles Ryle was the first Anglican bishop of Liverpool. Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69), Principles for Churchmen (1884).
Thoroughly evangelical in his doctrine and uncompromising in his principles, J.C. Ryle was a prolific writer, vigorous preacher, and faithful pastor.
In his diocese, he exercised a vigorous and straightforward preaching ministry, and was a faithful pastor to his clergy, exercising particular care over ordination retreats. He formed a clergy pension fund for his diocese and built over forty churches. Despite criticism, he put raising clergy salaries ahead of building a cathedral for his new diocese.
Ryle combined his commanding presence and vigorous advocacy of his principles with graciousness and warmth in his personal relations. Vast numbers of working men and women attended his special preaching meetings, and many became Christians.
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas's, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).