1. As the Revealer of the Father. He came to be this here, and did reveal the Father, but chiefly in parables, figures, dark sayings. There was a sort of veil over what He said regarding the Father. But when He departed, all that dimness went. From Pentecost there was the plain and full revelation of the Father. This the Epistles contain. There may be in them things hard to be understood: but they are the plainest and fullest revelation that man has had. This unfolding is what the world needed and needs still. Acquaintance with God removes the world’s darkness, and heals its wounds.
2. As the medium of communication between us and the Father. He is in heaven as Advocate and High Priest. As such He carries on the intercourse between us and God, and through Him we have access by one Spirit unto the Father. “I do not say that I will pray (or make inquiries for you like the high priest with Urim and Thummim) the Father”; i.e., “I need not say that I will act thus as your High Priest, and yet this is not because the Father requires to be persuaded to love you; for He loves you already.”
II. THE CHURCH ON EARTH.
1. Receiving revelations of the Father. He speaks and she listens. As a willing listener to what Jesus speaks of to the Father, she goes on her way here and does the Father’s work. She learns each day more fully the meaning of the marvellous words, “God is love, and he that dwelleth in love,” &c. It is this revelation that she preaches us glad tidings of great joy.
2. Praying in Christ’s name. In a sense, that name had been known from the beginning. The seed of the woman with the bruised heel was known as He through whom all communications were made between the sinner and God. On the credit of His name, prayer got its answer all along. But still that name was but dimly known, and not known as that of Jesus of Nazareth. Hence-forth in that name all prayer was to be presented, and success thus assured. Christ gives us this name to make use of in all our dealings with
God, and we need nothing else. Never, then, let us go to God without it, but going with it, let us be confident. Let us not dishonour that name by distrust.
3. Enjoying the Father’s love. This is no doubtful thing, but as sure as it is blessed. This love is the sunshine of life. But it is love through Christ. God loves us as lovers of, and believers in, His Son,
4. Loving the Son. In an unloving world, the Church loves Him whom the Father loveth. This marks her out from all around. To her He is the “altogether lovely.” “My Beloved” is the name she gives Him. The question He asks is, “Lovest thou Me?”
5. Believing that He came out from God. This is the first thing though it comes last. This brings us into the circle of discipleship and sonship. What think ye, then, of Chirst? (H. Bonar, D. D.)
The day of the Spirit
“That day” is
1. A long day. It began at Pentecost, and will last till the “restitution of all things.”
2. It is the best day that has dawned on humanity since the Fall--better than the prophetic day, or the day of Christ’s earthly ministry.
3. It is a day that will grow brighter and brighter until it floods all souls with the sunshine of infinite love.
4. It is “the notable day of the Lord,” a day in which moral wonders multiply every hour.
5. It runs into the endless day of retribution. The text suggests two thoughts concerning it. It is a day
I. IN WHICH CHRISTLY TEACHING BECOMES MORE AND MORE INDEPENDENT OF WORDS. “Proverbs,” words, language, are not truth; at best they are mere vehicles. They are no more truth than water pipes are water. The pipes may be broken, but the water still flows, and will find other channels. Christ used words to convey truth. Sometimes they conveyed truth to His disciples’ spirits, sometimes not. When He says, therefore, “I will no more speak unto you in proverbs,” He points to a more direct, thorough, and effective way, the way in which the Paraclete would bring all things to their remembrance. The men who are under the influence of this Paraelete are seldom able to trace their most sacred impressions, aspirations, resolves, experiences to any words. No words, e.g., can “plainly show” the Father. He can only be seen by the loving and pure heart.
II. WHEN FELLOWSHIP WITH THE FATHER BECOMES MORE AND MORE INDEPENDENT OF THE MEDIATION, Christ seems to say, in illustration of this
1. That His disciples in this day will pray in His name, and therefore will not require Him to pray for them (verse 26). He had just said, “Hitherto ye have asked nothing in My name.” Why? At that time they had not received the Paraelete; but when He came, they would pray in His name, i.e., the Holy Spirit would so inspire them with the sentiments and purposes of Christ, that they would always pray in the spirit of Christ, and therefore their prayer would be real and effective.
2. That His disciples will have a special sense of the Father’s love (verse 27). Observe
(1) That God loves men individually. He loves all, but does not overlook the individual in the millions. His love embraces each, as if each were the whole.
(2) That God loves the individuals especially who love His Son. He loves all, but He has a special love for those who love His Son. No man can love the Father who does not love His image and Revealer. And no man who does not love the Father can be conscious of the Father’s love for him. The mutual love provides direct communication. (D. Thomas, D. D.)
