"If I had not come and spoken to them, they would not be guilty of sin. But they no longer have any excuse for their sin. The one who hates me hates my Father too. If I had not performed among them the miraculous deeds that no one else did, they would not be guilty of sin. But now they have seen the deeds and have hated both me and my Father. Now this happened to fulfill the word that is written in their law, ‘They hated me without reason.’ When the Advocate comes, whom I will send you from the Father--the Spirit of truth who goes out from the Father--he will testify about me, and you also will testify, because you have been with me from the beginning."
In these verses our Lord Jesus Christ handles three subjects of great importance. They are difficult subjects, no doubt, subjects on which we may easily fall into error. But the words before us throw much light upon them.
We should observe, for one thing, how our Lord speaks of the misuse of religious privileges. It intensifies man's guilt, and will increase his condemnation. He tells His disciples that if He had not "spoken" and "done" among the Jews things which none ever spoke or did before, "they would not be guilty of sin." By this, we must remember, He means, "they had not been so sinful and so guilty as they are now. But now they were utterly without excuse." They had seen Christ's works, and heard Christ's teaching, and yet remained unbelieving. What more could be done for them? Nothing. absolutely nothing! They wilfully sinned against the clearest possible light, and were of all men most guilty.
Let us settle it down as a first principle in our religion, that religious privileges are in a certain sense very dangerous things. If they do not help us toward heaven, they will only sink us deeper into hell. They add to our responsibility. "To whomsoever much is given, of him shall much be required." (Luke 12:48.) He that dwells in a land of open Bibles and preached Gospel, and yet dreams that he will stand in the judgment day on the same level with an untaught Chinese, is fearfully deceived. He will find to his own cost, except he repents, that his judgment will be according to his light. The mere fact that he had knowledge and did not improve it, will of itself prove one of his greatest sins. "He that knew His Master's will and did it not, shall be beaten with many stripes." (Luke 12:47.)
Well would it be for all professing Christians in England, if this point was more thoroughly considered! Nothing is more common than to hear men taking comfort in the thought that they "know what" is right, while at the same time they are evidently unconverted, and unfit to die. They rest in that unhappy phrase, "We know it, we know it," as if knowledge could wash away all their sins--forgetting that the devil has more knowledge than any of us, and yet is no better for it. Let the burning words of our Lord in the passage now before us, sink down into our hearts, and never be forgotten--"If I had not come and spoken unto them, they would not be guilty of sin--but now they have no cloak for their sin." To see light and not use it, to possess knowledge and yet not turn it to account, to he able to say "I know," and yet not to say "I believe," will place us at the lowest place on Christ's left hand, in the great day of judgment.
We should observe, for another thing, in these verses, how our Lord speaks of the Holy Spirit. He speaks of Him as a Person. He is "the Comforter" who is to come; He is One sent and "proceeding;" He is One whose office it is to "testify." These are not words that can be used of a mere influence or inward feeling. So to interpret them is to contradict common sense, and to strain the meaning of plain language. Reason and fairness require us to understand that it is a personal Being who is here mentioned, even He whom we are justly taught to adore as the third Person in the blessed Trinity.
Again, our Lord speaks of the Holy Spirit as One whom He "will send from the Father," and One "who proceeds from the Father." These are deep sayings, no doubt, so deep that we have no line to fathom them. The mere fact that for centuries the Eastern and Western Churches of Christendom have been divided about their meaning, should teach us to handle them with modesty and reverence. One thing, at all events, is very clear and plain. There is a close and intimate connection between the Spirit, the Father, and the Son. Why the Holy Spirit should be said to be sent by the Son, and to proceed from the Father, in this verse, we cannot tell. But we may quietly repose our minds in the thought expressed in an ancient creed, that "In this Trinity none is afore or after other--none is greater or less than another." "Such as the Father is such is the Son, and such is the Holy Spirit." Above all, we may rest in the comfortable truth that in the salvation of our souls all three Persons in the Trinity equally co-operate. It was God in Trinity who said, "Let us create," and it is God in Trinity who says, "Let us save."
Forever let us take heed to our doctrine about the Holy Spirit. Let us make sure that we hold sound and Scriptural views of His nature, His Person, and His operations. A religion which entirely leaves Him out, and gives Him no place, is far from uncommon. Let us beware that such a religion is not ours. "Where is the Lamb, the Lord Jesus Christ?" should be the first testing question about our Christianity. "Where is the Holy Spirit?" should be the second question. Let us take good heed that the work of the Spirit is not so buried under extravagant views of the Church, the ministry, and the Sacraments, that the real Holy Spirit of Scripture is completely put out of sight. "If any man has not the Spirit of Christ, he is none of His." (Rom. 8:9.) No religion deserves to be called Scriptural and apostolic, in which the work of the Spirit does not stand forth prominently, and occupy a principal place.
We should observe lastly, in these verses, how our Lord speaks of the special office of the Apostles. They were to be His witnesses in the world. "You also shall bear witness."
The expression is singularly instructive and full of meaning. It taught the eleven what they must expect their portion to be, so long as they lived. They would have to bear testimony to facts which many would not believe, and to truths which the natural heart would dislike. They would often have to stand alone, a few against many, a little flock against a great multitude. None of these things must move them. They must count it no strange thing to be persecuted, hated, opposed, and discredited. They must not mind it. To witness of Christ was their grand duty, whether men believed them or not. So witnessing, their record would be on high, in God's book of remembrance; and so witnessing, sooner or later, the Judge of all would give them a crown of glory that fades not away.
Let us never forget, as we leave this passage, that the position of the Apostles is that which, in a certain sense, every true Christian must fill, as long as the world stands. We must all be witnesses for Christ. We must not be ashamed to stand up for Christ's cause, to speak out for Christ, and to persist in maintaining the truth of Christ's Gospel. Wherever we live, in town or in country, in public or in private, abroad or at home, we must boldly confess our Master on every opportunity. So doing, we shall walk in the steps of the Apostles, though at a long interval. So doing, we shall please our Master, and may hope at last that we shall receive the Apostles' reward.
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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).