The Teachings of Christ Incarnate, Part 3: The Upper Room Discourse

By Lewis Sperry Chafer

3. The Upper Room Discourse. The third and last of Christ’s major discourses is recorded in John, chapters 13 to 17, and though given to His disciples, as are the other two, this is even more distinctive in character and purpose than the two already considered. The attentive and discerning student must become aware upon consideration of this portion that he is confronted at once with that form of doctrine which belongs only to the Church in the present age, and that it, unlike the Sermon on the Mount or the Olivet Discourse which look backward to the Old Testament setting, looks forward into the following portions of the New Testament, which was then unwritten. This address—termed a conversation by some is the seed plot of all grace teachings, and it is asserted here that in no portion of the Scriptures that which may be termed uncomplicated Christian doctrine is more clearly announced. In view of the habit of some theologians calling all Biblical doctrine Christian, it is pointed out again that that which is Christian in character is distinguished from Judaism and is confined to God’s purpose in the present age, namely, the outcalling from both Jews and Gentiles of those who having been transformed through redeeming grace are the Body and Bride of Christ. The truth related to the Church, this heavenly people, is found in the latter portions of the New Testament, or, more definitely, all that follows the Synoptic Gospels. Since this heavenly company is to be distinguished from all other peoples of the earth by differences which are immeasurable, it is to be expected that there will be a body of revelation specifically addressed to and designed for them. There is such a body of truth and its first pronouncement was made by Christ Himself in the upper room. The Upper Room Discourse is, therefore, the voice of Christ and is the foundation of that which constitutes the positions, possessions, and privileges of the Christian. Again attention is called to the great difference which obtains between the three major discourses of Christ—so great, indeed, that they would hardly be attributed to the same speaker; but the Sermon on the Mount and the Olivet Discourse, since related directly or indirectly to the oncoming Messianic kingdom, have that much in common. Over against this, it will be seen that there is no bond of truth whatsoever between the two discourses already considered and the Upper Room Discourse. These far-reaching declarations should be attested by every student; and it is confidently believed that to identify the varied character of these discourses is to reach the foundation of a right understanding of the Sacred Text. Especially is it true that to comprehend the exact teachings of Christ in the upper room is to become aware of that which is purely Christian in its character. Likewise, attention is again called to the transition that evidently took place in the two or three days that intervened between the giving of the Olivet Discourse, which was addressed to the disciples as representative men of Judaism, and the Upper Room Discourse, which contemplates these men as no longer in Jewish law (cf. John 15:25) but as clean through the Word spoken unto them (John 13:10; 15:3 ); and no greater transformation could be indicated than is asserted by Christ when He said of these men, “They are not of the world [cosmos], even as I am not of the world” (John 17:14, 16) and these are now sent into the world (cosmos) as the Father sent the Son into the world (John 17:18). They are now vitally related to Christ as is indicated by the words, “Ye in me, and I in you” (John 14:20). They now form a new unity comparable only to that which exists between the Father and the Son. Of this unity Christ said, “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou has sent me, and hast loved them, as thou hast loved me” (John 17:21–23). To these same men the entire new body of doctrine was delivered and from that time forth they found their relationship in the Headship of the One who died for them and in whom they were raised to newness of life. This discourse is clearly dated with reference to its application. It was to go into effect only after His death, His resurrection, His ascension and after the descent of the Spirit on Pentecost (cf. John 13:19; 14:20, 25; 16:8, 13). In other words, these age-transforming events are required before this age could be inaugurated. These men must await the outworking of the plan of God. It was said by Christ to them that they would come into the knowledge of the truth and know their relationship when the Spirit came (cf. John 13:7; 16:12–15; 17:13–14, 16). No such doctrine had ever been introduced into the world before. It is foreign to those Scriptures which went before. There are at least seven main doctrines presented in this discourse. These are not approached in a systematic and orderly teaching. The method is more a natural conversation such as doubtless had characterized His instructions to these men in the preceding three years. The informality of it is demonstrated by the fact that Christ returned to certain subjects several times. He refers to prayer three times and to the Holy Spirit’s new ministry in the world at least five times. This discourse has by expositors generally been extended to include the High Priestly Prayer as recorded in John, chapter 17. Verse 13 of that prayer so relates the prayer to the discourse; it reads, “And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.” A complete exposition of all that that discourse presents cannot be entered into here. As before observed, it embraces the very foundation of all that belongs to Christian life and service and its fuller consideration must be given elsewhere.

It will also be noted that there is little reference in this portion of Scripture to the way of salvation and the ground upon which it rests. The first twelve chapters of John declare the gospel of divine grace for the unsaved. Beginning with chapter 13, truth is presented which applies only to those who are saved; even John 16:7–11, though defining the Spirit’s work for the unsaved, is not a message to them, but is a message of immeasurable value to the believer in directing his testimony and soul-winning activities. The major themes which are included in this discourse and which are so vital to Christian life and service are: (a) a new relationship to God through Christ, (b) cleansing unto unbroken fellowship, (c) abiding in Christ for fruit bearing, (d) a new relationship to the Holy Spirit, (e) a new relationship between believers, (f) a new ground of prayer, and (g) a new hope.

a. A New Relationship to God. In the Epistles—notably Romans—the supreme act of God which consummates all His mighty undertakings in the believer’s salvation is justification, and justification, which is God’s acknowledgment of the believer’s perfection being in Christ, is made righteously possible only because of the truth that the saved one has been so vitally and eternally joined to Christ that he partakes actually and fully of what Christ is. Christ, be it said, is the righteousness of God. To be in Christ, then, is the greatest reality that can ever characterize a human being. As the race is fallen because of its place in the federal headship of fallen Adam, so the believer is righteous, having been transferred or translated out of that fallen estate into the Last Adam who is Himself the embodiment of God’s righteousness. As certainly, then, as man, because of physical birth, is a partaker of that which Adam became through the fall, so certainly the believer, because of the new birth and his union to Christ through the baptism of the Spirit, partakes of that which Christ is, even the righteousness of God. Justification, then, does not make the believer righteous; it is the divine acknowledgment or proclamation of the fact that the believer is righteous. The formula stands, namely, The believer is righteous because he is in Christ, and he is justified because he is righteous. God could not be just Himself and do otherwise than to justify the one who, being in Christ, is made the righteousness of God. What is declared to be A New Creation is that entity which is formed by the union of the resurrected Christ with those who are in Him. The term Church is applied to the Body and Bride of Christ. It represents the company of believers apart from or in distinction to the Head and Bridegroom; but the New Creation permits no such division. It incorporates the resurrected Christ and all that are in Him. Of the New Creation it is written, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Cor 5:17); “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal 3:26–28); “For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature” (6:15). A misleading error arises when it is assumed that all of this was equally true of Old Testament saints in their day. There could have been no perfected saint with regard to their standing until there was a resurrected Christ who might be the source of their imputed righteousness. On the other hand, there is no such thing as a Christian in the present age who is not thus perfected because of being in Christ; therefore, there is no such thing as a Christian who is not justified forever.

It is such knowledge-surpassing truth as this which advances the New Testament revelation over that of the Old Testament. It must be obvious to the most casual observer that no such relationship is contemplated in the Old Testament, the Synoptics, or even in John’s Gospel until the record is given of this Upper Room Discourse. As before stated, the first twelve chapters of John—apart from the record of Christ’s reasoning with the Jews—present the gospel of salvation by grace, and it is not until the record of the Upper Room Discourse that the word appears in the entire Sacred Text that the believer is in Christ. The first reference to this organic, vital union between Christ and the believer occurs in John 14:20, which reads, “At that day ye shall know that I am in my Father, and ye in me, and I in you.” Even the knowledge of this marvelous union is deferred until “that day,” which day, according to the context, is the day of the advent of the Spirit into the world. No deeper revelation respecting relationship has been made than is set forth by these seven words, “Ye in me, and I in you.” Well has it been said that the entire grace revelation is compressed into this twofold relationship. These are immeasurable undertakings on the part of th Holy Spirit. To be in Christ is a relationship wrought by the baptism of the Spirit; to have Christ indwelling is a relationship wrought by the regenerating power of the Spirit. This vital union with Christ is announced not alone to Jews who were His disciples, but to all that the Father hath given to the Son; and for the first time in human history this stupendous reality has come into actual existence. This truth concerning vital union to Christ and all it secures is again emphasized by Christ in John 15:2, where the branch is said to be in Christ (cf. John 17:21–23). Likewise, it is stated by Christ that the believer is removed out of the cosmos system and is now as unrelated to that system as Christ Himself. He declares, “If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (15:18–19 ); “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (16:33 ); “I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world…. As thou hast sent me into the world, even so have I also sent them into the world” (17:14, 18). No such relationship to God was ever predicated of Israel (cf. Rom 9:4–5), and certainly not of the Gentiles (cf. Eph 2:11–12). A most significant inclusion in this prayer is recorded in 17:20, “Neither pray I for these alone, but for them also which shall believe on me through their word.” It is thus assured to those who have believed through the word of the disciples that they are equally partakers of all that this immeasurable prayer discloses; but it is just as significant also that Christ did not pray for the saints of the Jewish dispensation. If it be claimed that since they were dead there would be no occasion to pray for them, it may be asserted that there was a whole generation then living under Judaism and these were as much entitled to share in His prayers as was any previous generation. He did not pray for saints that were then in Judaism. He prayed for those who would believe, and the Old Testament saints were not related to God on the sole basis of belief in a Savior. The designation is clearly restricted to those of this age who are saved by grace alone. From this prayer the conclusions must be drawn that an entirely new divine undertaking has been introduced into the world, its objective being the outcalling of a company of saints each one of which company will have been perfected forever, being in Christ, and that each has attained to that exalted position by the one act of believing on Christ. So far as previous human relations to God are concerned, this is wholly new—even for the disciples themselves—and with the introduction of this truth as presented in this discourse the way is paved for its larger development in the Epistles of the New Testament. Even those Scriptures, already considered, which deal with the oncoming millennial age, give no hint that anything relating to the New Creation will then be on earth. In the same connection, attention should be given to the title by which believers are identified by the Son when He is speaking to His Father. Within that innermost fellowship, by what name will they be designated? It is probable that when speaking to His own about themselves the Lord might adapt His language to their restricted conceptions; but when speaking to the Father about believers He identifies them by the title which obtains in the highest heavenly association—the term common to Father and Son from all eternity, since their identity has been determined and they have been chosen in Himself from before the foundation of the world (cf. Eph 1:4). If this appellation is to any degree a description of their character or position, it will refer to the most exalted feature of this divine undertaking. In this prayer the Savior refers to believers seven times, but under only one cognomen, and therefore this title must be contemplated as being the highest of all designations assigned to them in heaven or on earth. He speaks of them, though in varied forms, as those “which thou gavest me out of the world.” Since no such classification has ever been suggested for any people on earth before and since it is wholly foreign to all later groups who are anticipated in prophecy, it is to be accepted that the present age, concerning which the Lord is speaking in this discourse, is not only heaven-high with respect to its divine purpose, but contemplates a heavenly people who are, by divine exaltation and transformation, wholly different from all peoples that have been or ever will be on the earth.

b. Cleansing unto Unbroken Fellowship. In the order of Christ’s own approach to the themes which this discourse sets forth, this one respecting the cleansing of the believer unto unbroken fellowship with the Father and the Son is the opening theme. There should be no confusing of this doctrine with that of the salvation of the lost, which doctrine asserts that there is a complete removal of all condemnation for time and eternity from the one who believes. As it has been often stated, those who are in view in this discourse are considered as clean through the Word spoken to them and accepted as being in Christ. But, since sin continues to some degree in the Christian, there is needed a constant removal of defilement. This is not a renewal of salvation, but is rather a cleansing to the end that fellowship with the Father and with the Son may be unhindered. Writing of this cleansing, the Apostle John states in his first Epistle: “This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1:5–7). The point now to be considered is that this message about the blood of Jesus Christ, His Son, cleansing from all sin is a message which John declares “we have heard of him.” It is probable that the Lord spoke often to His disciples on this theme, but it is noteworthy that He placed it first in the order of truth considered while in the upper room. It is possible that John in saying that this truth was heard directly from Christ was looking back to this upper room teaching. Having loved His own which were in the cosmos with an everlasting love, and knowing the truth that He came from God and was about to return to God, Christ laid aside His outer garments, girded Himself with a towel—the insignia of a servant—and, having poured water into a basin, began to wash the disciples’ feet and to wipe them with the towel wherewith He was girded. The contrast is strong, indeed, between this that might be termed a miniature of a larger scene and the actuality—when He arose from the heavenly fellowship and girded Himself with humanity and by the shedding of His blood provided a perfect salvation and cleansing for all who believe. The larger picture is likened to a whole bath, such as the priest of old received when inducted into the priestly office; the smaller picture is likened to that partial bathing which the priest needed for himself at the brazen laver before every temple service. It was a partial bathing which Christ wrought in the upper room, that is, a bathing of those whom He declared were clean. The Old Testament priest is a type of the New Testament Christian. The Christian has received the whole washing of regeneration through the Word, but is ever in need of cleansing from the defilement gained through contact with the world. It is the blood of Jesus Christ, God’s Son, which goes on cleansing from all sin (1 John 1:7), and “if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). This is the basic truth which Christ was demonstrating by bathing the disciples’ feet. He did point out one application of the deed in the need of humility and service among the disciples one for the other, but He also said to Peter, “What I do thou knowest not now; but thou shalt know hereafter.” Plain, indeed, is the implication in these words that there was a deeper meaning to His act of washing than could be understood at the time. It will be remembered that Peter, like the rest of the disciples, did not realize that Christ was going to die, nor could they then know anything which was based on His death. This they could and would know after His death had taken place. It is the blood of Jesus Christ, God’s Son, which cleanseth from all sin that was represented in that symbolic bathing of the disciples’ feet. This could not be explained to them until the blood was actually shed. The conversation with Simon Peter is illuminating to all believers, as it was to Peter. The question, “Lord, dost thou wash my feet?” is his recognition of the inconsistency of the act in view of that in his heart to which he had but recently made confession when he said, “Thou art the Christ, the Son of the living God” (Matt 16:16). It was far from reasonable to Peter that Christ should wash his feet. Having been told that the washing had in it a hidden meaning, Peter declares, “Thou shalt never wash my feet.” This protest secured the words from Christ which revealed the meaning of this specific cleansing: “If I wash thee not, thou hast no part with me.” Two words in this saying of Christ’s need to be understood. The word wash—νίπτω, used eight times in this context, refers to a partial bathing only, such as Christ was undertaking. The words no part (οὐκ μέρος), meaning no normal fellowship, evidently reached Peter’s innermost heart as indicated by the entire change of attitude when he said, “Lord, not my feet only, but also my hands and my head.” To this the Lord replied, “He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all” (John 13:10). In this verse the word washed is λούω and indicates a full bath. It is a thing already completed in the past—such as is accomplished for believers when they are saved. For such a bath there is no further need, save in case of the defilement of sin in the believer’s life. Not only must the sin be cleansed if fellowship is to be enjoyed, but Christ alone is able to cleanse. It is possible for one disciple to serve another in humility, and that is the application which, for the moment, Christ gave to His act and example. It would seem unnecessary to point out that all that is indicated by the washing of the disciples’ feet is wholly new so far as the Old Testament and Judaism are concerned. There was remedy for the sins of saints of Old Testament times in the sacrifices. For the Christian there is cure for sin constantly and instantly on a basis of faith in Christ’s blood, which cure is secured by confession of sin. This doctrine is new.

c. Abiding in Christ for Fruit Bearing. What is known as a spiritual life (1 Cor 2:15) is the result or product of the unhindered energy of the indwelling Spirit (Phil 2:13), who undertakes in connection with two major realities, namely, the suppression of evil in the life and the expression of that which is good. Though of great value in itself, a life is not spiritual in the fullest sense when only evil is overcome. Such an achievement is negative. The positive output of divine virtues sustained by divine enablement is required as well. A believer should not measure his spirituality by reckoning only the evil things which he does not do; the spiritual life is better measured by the God-honoring things which he does. In the preceding division of this thesis the removal of defilement has been in view and that discussion could have been extended to the control of those tendencies in life which engender evil conduct. In the present section, fruit bearing, effectual prayer, and celestial joy are set forth as the result of abiding in Christ. The truth presented in the former division as disclosed in John 13:1–10 represents a negative aspect of spirituality, while the truth set forth in the figure of the vine and the branches presents a positive spirituality. As an illustration of a spiritual reality, the figure of the vine and the branches is easily misunderstood.

Arminians have read into this figure the notion that it represents a saved or unsaved estate, that is, that one is saved so long as he abides in Christ and lost whenever he ceases to abide. Little, indeed, do they realize what is involved when the believer is joined to the Lord and thus in Christ. The idea that a believer is lost when he ceases to be fruitful is hardly the teaching of this parable. At the very opening of this passage a branch in Him which does not bear fruit is designated, thus indicating that there is such a thing as a branch in Him which is not fruitful; and human experience—even that of a saved Arminian—demonstrates this to be possible. This thought of abiding in Christ does not suggest the idea of remaining in a saved state, but it does indicate unbroken communion with Christ on the part of the one who through infinite grace has entered into an unchangeable union with Christ. This truth is established fully by Christ Himself as recorded in John 15:10, “If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.” It is certain that Christ’s abiding in the Father was not to the end that He might remain saved, but that unbroken fellowship between them might be realized. He did always the will of His Father and thus abode in the Father’s love. It was no attempt to maintain His sonship relation. Thus the obedient believer will abide in Christ’s love and there will be an unhindered inflow of spiritual vitality from Christ which, like the sap of the vine, will result in fruitfulness. In verse 2 it is said that those in Him who do not bear fruit are lifted up out of their place. The Father reserves the right to remove such into heaven. At this point the Arminian protests that the branch, if it is not fruitful, has no right to go to heaven, not recognizing the basic truth that no person will ever enter heaven on the ground of his own merit, but, if he enters at all, it will be on the basis of the imputed merit of the Son of God. God knows how to deal righteously and perfectly with unfruitful branches, and who among all Christians is able to assert in truth that he is fruitful to the degree which is wholly pleasing to God? Not every believer who dies is removed because of unfruitfulness. God reserves this form of correction to Himself and is faithful to the extent of giving full warning about that which might occur. Those branches in Christ which bear fruit are pruned that they may bear more fruit. Thus each class in Christ—the unfruitful and the fruitful—are said to be under the immediate care of the Father, who is the Husbandman. Wholly within the sphere of his public testimony the believer may, by not being adjusted to the will of Christ, be “cast forth as a branch” and be “withered.” His profession is rejected by his fellow men and his spiritual vitality is diminished. This figure which represents the disapproval of men is very strong. It is, nevertheless, true that men repudiate the pretense of the believer whose daily life becomes an abhorrent thing in their eyes. Such, indeed, is the justification by works to which James refers when he writes, “Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works…. Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed in God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only” (James 2:17–18, 21–24). It is true that only faith will justify before God (cf. Rom 5:1), and that only works will justify before men; thus it is justification by faith before God which crowns the whole present divine undertaking in salvation by grace. Incidentally, instructions on how a branch may be fruitful to the glory of God are included, but the objective in view in the figure of the vine and its branches is to show the possibility of bearing fruit. A fruitful life is that which brings honor and glory to God, and that which is profitable. There is little need for the utterly new character of this body of truth to be pointed out. No saint of old, under any circumstances, ever sustained a perfected position in Christ, and apart from this perfected position there could be no rightful use of this figure. The saints of old had no vital union to Christ, hence they could sustain no vital communion with Christ.

d. A New Relationship to the Holy Spirit. If a dominating theme is to be found in this discourse, it is Christ’s announcement of the coming of the Holy Spirit into the world to continue the Former’s ministry as Παράκλητος throughout this age. For three and one-half years Christ had been the All-Sufficient One to the disciples. He was about to withdraw, but they are not to be left unattended. Another Παράκλητος was to come, as He did come on the Day of Pentecost. The new Advocate was to be to men more than the bodily presence of Christ had been. It was better that Christ should go away and that the Spirit should come. That the present provision in which the Third Person indwells every believer is advantageous needs but a moment’s reflection. The Christ of the three and one-half years was not in all places at the same time. When Lazarus was ill, Christ was removed from the Bethany home by a two-day journey. Under the present relationship between the Holy Spirit and the believer, there is never a separation, nor is there occasion to share Him with others or to await available moments of contact. He the indwelling Spirit is the priceless heritage of every Christian in every moment of the Christian’s life. The fact that Christ was looking on in this discourse to a time and condition that was to be made possible through His death, His resurrection, His ascension, and the advent of the Spirit on the Day of Pentecost is especially emphasized by the words, “And when he is come,” which words are spoken both in connection with the Spirit’s ministry to the unsaved (cf. 16:8) and His ministry of teaching to the saved (cf. 16:13). It is theologically correct to state that the Spirit is sent into the world both by the Father (cf. 14:16, 26) and by the Son (cf. 16:7). This passage respecting the Holy Spirit records the central truth relative to the Person and work of the Spirit in this age.

John 14:16–17. “And I will pray the Father, and he will give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.”

The promise of Christ—”I will pray the Father, and he shall give you another Comforter” (Παράκλητος)—may well be set over against Christ’s word recorded in Luke 11:13, “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?” This assurance was uttered early in Christ’s ministry and, being so great an innovation over the relationships provided in Old Testament times to which the disciples were alone accustomed, evidently was never entered into by them. After His ministry is well concluded and before He departs out of this world, He declares that He will pray the Father and for the very presence of the Spirit for which they had failed to pray. The provisions included in Christ’s prayer are more extensive and anticipate at least two age-characterizing realities: (1) That the Spirit should be given as an indwelling Person to each of the eleven men present. They, according to Old Testament usage, had been accustomed to think of the Spirit as bestowed only for very specific purposes by the sovereign will of God. That the Spirit might be given to all men of faith and without exception was wholly new to them. Thus was introduced one of the greatest features of the new dispensation that was then coming into view—a feature too often overlooked by theologians, that the Spirit is given to all believers from the least of them to the greatest of them. Though emphasized constantly in the Epistles, this fact of the indwelling Spirit is here announced by Christ for the first time. (2) The second age-characterizing feature is the truth that the indwelling of the Spirit in the child of God is an unchangeable fact. Christ prayed that the Spirit might abide with believers forever, and that prayer is answered as definitely and certainly as the prayer that the Spirit should come at all. Thus it is assured that the Spirit indwells and that He abides in the heart forever. This same truth John again asserts in his first Epistle, “But the anointing which ye have received of him abideth in you” (1 John 2:27). This truth, it will be observed, determines much in the doctrine of the security of those who are saved. The Christian may grieve the Spirit, but he will never grieve Him away; he may quench the Spirit (in the sense that the Spirit is suppressed), but the Spirit will never leave the heart into which He has come to abide.

John 16:7–11. “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged.”

Twice in this discourse Christ refers to the world (cosmos) in its relation to the Holy Spirit. In the portion just considered He is reported as saying of the Spirit, “Whom the world cannot receive, because it seeth him not, neither knoweth him.” In the passage now being contemplated it is said that the Spirit upon coming into the world would enlighten not respecting every possible subject, but those of sin, of righteousness, and of judgment. These are the great themes of the gospel of God’s grace, which three themes are each in turn beyond the natural understanding of the unregenerate man and therefore must be especially and supernaturally revealed to him. As has just been asserted, the unsaved do not or know the Spirit. The Apostle Paul says, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor 2:14). And, again, “But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them” (2 Cor 4:3–4). The Arminian notion that men everywhere are able, because of a supposed common grace, to believe on Christ and thus to receive Him as Savior is rebuked by these and other Scriptures. No unregenerate person can make an intelligent acceptance of Christ as Savior until this preliminary work of the Spirit is wrought in the heart. It is most arresting, and should claim the attention of all who undertake a soul-winning ministry, that Christ introduces this specific theme in His teaching regarding the work of the Spirit in this age. The passage is not addressed to unregenerate men; it concerns only the saved and serves to bring to their attention a vital divine provision apart from which no really successful soul-saving ministry can be pursued. A preliminary work must be wrought in the heart of those who are unsaved before they can enter, by their own choice, into any saving relationship with Christ. That preliminary work is not a part of their salvation, but is rather an indispensable preparation for it. So, also, the Apostle writes, “Moreover whom he did predestinate, them he also called” (Rom 8:30), and Christ announced that “no man can come unto me, except the Father which hath sent me draw him” (John 6:44). This specific enlightening work of the Spirit within the unsaved is governed wholly by divine sovereignty and is the means by which God calls out His elect people. That company is determined, not by a supposed limited redemption in which Christ is said to die only for those who are to be saved, but by this sovereign, efficacious call. This work of the Spirit within the unsaved is limited to conviction on three topics, those “of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged.” Respecting sin it is to be noted that the Spirit does not remind the unsaved of all their sins, a totality which Christ has borne, but He rather brings to their consciousness the one new sin, and that which alone secures condemnation. Of this same distinction, Christ said, “He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God” (John 3:18). It would be difficult indeed either by sermon or appeal to make an unregenerate person realize the full condemning power of unbelief toward Christ as Savior; yet this very understanding is essential if a real decision is to be made by the unsaved. In like manner, the unsaved must come to realize that their only ground of acceptance with God is in the unseen Savior, now at the right hand of God on high. Sermons and appeals cannot create this understanding in the heart; yet such an understanding is essential if the blinding of Satan is to be overcome. And in the third instance, the Spirit will enlighten respecting judgment. This is no reference to a judgment to come, but rather it recognizes a judgment which is past. It is that judgment which belonged to the sinner, and which fell upon the Lord Jesus Christ as the sinner’s Substitute. Again, sermons and appeals seem in vain when depended upon to create an understanding in the mind of the Satan-blinded, unregenerate person respecting these immeasurable values already wrought for him. Thus the unsaved persons, according to the divine plan and provision, will not only come into the possession of the understanding of realities which are essential to a right choice, but they are thus provided with something to believe respecting Christ and His saving work for them. All soul-saving ministry is confronted with this human inability caused by Satan’s blinding of the mind (2 Cor 4:3–4), and such servants of God as evangelists would do well to pause for adjustment to the revelations. Both sermon and methods should be conformed to this great reality. The supreme import of this truth is seen in the fact that Christ introduced it into the Upper Room Discourse.

John 16:12–15. “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.”

As the preceding passage—dated regarding the time of its application by the words “when he is come”—disclosed the work of the Spirit in bringing truth to the unsaved, this portion—bearing the same time indication, and following immediately in the context—describes the work of the Spirit in bringing truth to the saved. It is true that Christ’s provision for the writing of the New Testament is indicated in this Scripture, but neither Luke who wrote his Gospel and the Acts nor Paul who wrote the larger portion of the Epistles was present when these words were spoken. It is also clear from John 17:20 that Christ has in mind all believers of this age. The disciples had been with Him in closest intimacy as learners for three and one-half years. They had heard all His preaching and teaching and had conversed with Him as only those may who have lived together for a term of years. Their introduction to the truth was extended, though so largely pursuant to His kingdom expectation; despite all this, the Lord declares that He yet has many things to say unto them. Such, in general, is the challenge which ever confronts each child of God. Regardless of high attainments in the knowledge of God’s Word, it is true that He still has many things to disclose. It will be remembered that up to that time these disciples did not believe that Christ would die or rise again from the dead. Therefore they could not receive any teaching which was based on either His death or resurrection. When all doctrine which is related to Christ’s death or His resurrection is eliminated, there is comparatively little left of that which is in the most exact sense Christian. As the Synoptic Gospels disclose, Christ had been occupied largely with those features which belong to Israel’s earthly kingdom. With that body of truth the disciples, like all instructed Jews, were familiar. Not believing He would die or be raised from the dead, it was imperative that they see Him die and greet Him in resurrection. Not only did they thus become aware of His death and resurrection, but they, by the Spirit, began at once to understand something of the meaning of these age-transforming events. Not long before Christ’s death Peter rebuked Christ for predicting His death; yet it was this same Peter who but fifty days after the resurrection preached the greatest sermon—from the angle of results—ever preached by a man and he based that sermon on the death and resurrection of Christ. Thus it is made evident that Peter advanced rapidly in the knowledge of the truth when taught by the Spirit. It is this possible advancement in the truth which Christ is presenting to these disciples and to all believers, that is set forth in the passage under consideration. It is here recorded that a new arrangement would be set up by the coming of the Spirit. Not only would the Spirit indwell each believer as assured in 14:16–17, and decline to speak from Himself as the originator of the message, but He would hear the message which Another would speak and would show it unto the one in whom He abides and whom He serves. The identification of the One who thus originates the message points to none other than Christ, who said “I have yet many things to say unto you.” It is revealed, then, that in the process of divine instruction Christ originates and sends the message that the individual Christian needs, and this is heard by the Spirit and from Christ conveyed to the mind and heart by the indwelling Holy Spirit. The Spirit may choose to employ a human teacher or a printed page or any other means by which He can bring the message to the attention of the believer for whom it is intended. Christ’s unfolding of this new divine arrangement, as set forth in this context, is momentous in its import to the Christian. By this procedure he may make uninterrupted and measureless progress in the knowledge of the truth of God. The outstanding features of this method of divine instruction are, as named above, first, that the Spirit is ever present in the least of those who are saved; second, the Savior Himself is the Teacher who devises the lesson which the pupil requires, and announces for each one the next truth He would have comprehended; and, third, the Spirit, from His incomparable position of advantage as the indwelling Person, hears this truth and passes it on to the Christian’s mind and heart. Most consequential is the fact of the Spirit’s position as Indweller, which gives Him command of the very springs of human understanding. In fact, He is there in a position to create understanding. It is significant that, as indicated above, He works thus in the inner consciousness of the unsaved by enlightening them, and also teaches from within those who are saved and who are adjusted to Him. Such a limitless approach to the human understanding and emotions should not be confused with the restricted influence one human being may have over another. One person may influence the thought of another, but none creates the thought and understanding which he promotes.

A second feature of this teaching ministry of Christ through the Holy Spirit as revealed in the context is the listing of the measureless field of truth which He will disclose. Beyond the general statement that the Spirit will guide into “all truth,” the first specified theme in the order as presented by Christ is that the Spirit will show the believer “things to come.” Though human teachers, in forming an order in which the truth of God should be comprehended, would hardly place the subject of prophecy first, it remains that Christ gave it that distinction and with the implication that, apart from this teaching ministry of the Spirit in the heart, there will be little understanding respecting the vast field of prophecy. What relation to the Holy Spirit is sustained by those in the Christian profession who confess no interest in the prophetic Scriptures must be determined by others. Christ asserts that whosoever is taught of the Spirit will be led into the right understanding of prophecy. That which follows in this divine curriculum embraces the whole field of truth respecting the Father, Christ, and all things related to Them. “He shall glorify me.” By the reality which these four words represent, the believer may judge himself with respect to attainment in the things of Christ. “He shall receive of mine, and shall shew it unto you.” The boundaries of human knowledge appear exceedingly small compared to the things of the Father and Son. What, indeed, could be added to that represented by the words “all truth”? This same fact that the believer is taught by the indwelling Spirit is taken up for a large consideration by the Apostle Paul in 1 Corinthians 2:9–3:3, and there, after having asserted the truth that the Spirit is the Master Teacher, he distinguishes three classes of people who are divided according to their relation to the written Word of God—the unregenerate (ψυχικός) man, described in 2:14; the spiritual (πνευματικός) Christian, who discerns all things (2:15 ); and the carnal (σαρκικός) believer, who can receive only the milk of the Word (3:1–3). From this context it is to be seen that the teaching ministry of the Spirit is impossible in those who are unsaved, that it is unhindered in those who are in right relation to Him, and it is greatly hindered in those who are carnal or fleshly in their lives. The student should observe in particular the fact that the great truths related to the presence and work of the Spirit in the world and to the believer were announced by Christ before He went to His cross.

e. A New Relationship between Believers. The devout mind must stand in awe and wonder when, having contemplated the ineffable mystery of unity in the blessed Trinity, it is told that, in answer to Christ’s prayer, believers are related to each other in a unity comparable only to the unity between the Father and the Son. When in the Scriptures a truth is stated twice it assumes important emphasis (cf. John 17:14, 16; Gal 1:8–9). Should it be declared three times the emphasis is extreme; but, when presented four times in the same context, all human measurements with regard to relative importance are surpassed. It would seem, too, that when speaking to the Father all repetitions on the part of the Son would be superfluous; yet in His High Priestly prayer Christ prays four times for this unity between believers to be wrought by God. In John 17:11 it is recorded that He asked “that they may be one, as we are.”

In verses 21–23 He repeats this petition three times—”that they all may be one; as thou, Father, art in me, and I in thee…,” “that they may be one, even as we are one,” and “that they may be made perfect in one.” No human mind can comprehend the importance of this fourfold petition voiced by the Son to the Father. The unity desired is that which the Father alone could accomplish; for Christ not only appeals to the Father for its realization, but He indicates its superexalted, divine character—even as the Father is in the Son and the Son is in the Father. That believers should be thus related to each other is a disclosure which staggers the minds of men. In addition to the unity within the Godhead and the unity between believers, the passage—John 17:21–23—presents still a third unity, that which exists between the Persons of the Godhead and the believers. To this truth attention recently has been given; however, the unity of believers has been created by virtue of their position in Christ, and, therefore, both the unity between the believers and the unity between the Persons of the Godhead and believers are asked for by the Savior in this prayer. Thoughtless and absurd is the modern notion that Christ was praying that denominations which exist in this remote time and in a country then unknown might become organically united in one, and therefore it is the duty of all sects to unite and thus help to answer this prayer. As indicated before, this unity is sought at the hand of the Father, indicating that it is a divine undertaking. It is that, and it results in a unity as organic and vital as that between the Father and the Son. This prayer began to be answered on the Day of Pentecost when believers were by the Spirit baptized into one Body, and is constantly answered whenever a soul is saved and thus joined as a member to the Body of Christ by the same baptism of the Spirit. The determining truth to be recognized here is that a God-wrought unity exists in answer to Christ’s prayer, and one that in magnitude, vital actuality, and heavenly ennoblement is by the Savior Himself classed with that which is highest in heavenly realms. Even though this truth regarding the unity of believers is knowledge-surpassing, a partial response may be given to it, which response is far more commendable than the almost complete neglect of it or the violent opposition to it which arises in the centers which are committed to a program that excludes other believers from its fellowship.

The Apostle Paul arises to the elevated responsibility of amplifying by the Spirit a vital theme advanced in the Upper Room Discourse, when he writes, “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace” (Eph 4:1–3). Having declared in chapters 1 to 3 the high positions and possessions of the one who is in Christ, it is needful, lest they be filled with pride, to beseech such to remember to be meek and lowly; also, in view of their true divinely wrought unity, they are besought to exercise longsuffering, forbearance, and love one toward another and by so much “endeavour to keep the unity of the Spirit in the bond of peace.” This unity, it will be observed, is that already made by the Spirit and is not a unity which is formed when believers are faithful to each other. Keeping the unity engendered by the Spirit when He united all as members in Christ’s Body is far removed from an attempt on the part of believers to make a unity which is no more than the outward exercise of good fellowship one with another. That a unity is divinely accomplished and does exist is demonstrated by the seven cardinal factors which enter into it. These seven the Apostle asserts when he goes on to state: “There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all” (4:4–6). The emphasis in this Scripture is on the word one. There is one body, one Spirit indwelling, one calling, one Lord, one body of truth, one baptism by which the unity is formed, and one God and Father. In the light of this declaration, the unity is to be kept. Thus, also, in the light of Christ’s fourfold prayer that it might exist, to break this unity becomes an immeasurable sin against the work of God and the heart of Christ; yet this unity is broken outwardly when sectarian divisions exist, and inwardly when the divisions are nourished and cherished by Christians. When the same Apostle undertook to correct the wrongs in the Corinthian Church, as set forth in his first Epistle to them, before all else he mentions divisions that existed among them, even before he mentioned immorality and the dishonor to God which was caused by going to law before the unbelieving. The first commandment of Christ given in the upper room is that Christians are under the greatest imperative to love one another (John 13:34–35), and by this love one for the other all men are to know that those who so love are His disciples. Similarly, in His prayer for oneness (John 17:21–23) Christ said that through this unity for which He prayed the world would come to believe concerning Himself. Such an opportunity has hardly been accorded the world in this age, since the early days of the Church. There is little hope that it will be otherwise in a situation characterized by sectarianism and with no apparent disposition to judge and renounce this high crime against God.

It is clear then that a unity does exist which is wrought of God, and that men therefore do not have to make a unity. It is equally clear also that believers are appointed to keep this divinely wrought unity. This they do when they love all believers perfectly, disregarding class distinctions and rising above prejudice. God alone can evaluate the extent of the sin against Himself which sectarianism has caused—a great sin which is never condoned or commended, but is unreservedly condemned in the New Testament. The correction does not lie in a mere union of organizations or any mass movements, though these might help in the matter of an outward appearance. The injunction to keep the unity of the Spirit, like the one to love one another, is personal in its outworking and is fulfilled when the believer recognizes and loves every other Christian.

f. A New Ground of Prayer. The unique character of the Upper Room Discourse is especially seen in its new revelation regarding prayer. A moment’s thought respecting the new relations between the Persons of the Godhead and the believers will suggest at once the necessity, arising from those relations, of an entirely new reality in prayer. In other words, the dispensational feature of prayer—so little considered by theologians—is, nevertheless, of paramount import and its recognition is imperative if the scope of the entire field of prayer is to be comprehended. Not only the general significance of prayer but also its new ground is indicated by the fact that Christ returns to this theme five times in this one discourse (cf. 14:12–14; 15:7, 16; 16:23–24, 26 ).

Since no Christology is complete which does not contemplate Christ’s own exercise of the ministry of prayer, attention should be given to that engaging theme. As the humanity of Christ is the divine ideal in the human sphere, it was essential that the Savior fulfill what is man’s highest service in the sphere of prayer. Naturally the subjects of Christ’s prayer transcend the field of the Christian’s praying, but His attention to prayer must ever be an example to His own. Of one occasion it is written, “And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples” (Luke 11:1). Discovering the Lord in prayer, the disciples are impressed with His complete devotion to the exercise of prayer, and they may have reasoned that if He who is so perfect in Himself needed to pray, how much more needful it would be for men like themselves. Hence the request, “Lord, teach us to pray.” The force of this petition is sacrificed when it is supposed that they asked Him to teach them how to pray. The problem is not one of a better method; it is one of really attending to this limitless ministry. Outside the High Priestly prayer found in John, chapter 17, there is little record, comparatively, covering that which entered into the prayers of the Savior; yet He often prayed all night and at other times arose a great while before day that He might give Himself to prayer. The inner life of any person is revealed in that one’s private prayer; and rich indeed would be the revelation could a record be had of Christ’s prayers.

During His earth ministry Christ taught much concerning prayer, before He came to the upper room. His instructions were largely related to the age of the law, which obtained to the hour of His death. He also anticipated the exercise of prayer in the future kingdom. These instructions, pursuant to both the past and future ages, deserve careful study; but an entirely new ground and manner of prayer was introduced in the upper room. It was thus of necessity. Through Christ’s death and resurrection and the new relationship to be wrought by the Holy Spirit following His advent into the world at Pentecost, new privileges and responsibilities were established which determine the whole form and character of prayer. The present measureless advantage is that those who are saved, being joined to the Lord as members in His Body—all who believe are joined, are in a favored position: they pray in the name of Christ. The disciples are reminded—as are all others who read the record of Christ’s words—that “hitherto have ye asked nothing in my name.” Since the new ground of prayer provides access to the limitless resources of Him who is infinite, the new appeal which conditions this measureless possibility is important to the last degree, and well it becomes the earnest Christian to enter intelligently and fully into these unbounded provisions. Of Christ’s five references to prayer in this discourse, three are of major importance.

John 14:12–14. “Verily, verily, I say unto you, He that believeth 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. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it.”

It is well to observe that this introductory passage estalishes, in the first instance, the truth that the believer’s relation to Christ is that of a partnership. A great enterprise has been launched into which the child of God of this age is drawn and into which his service has been incorporated. Such declarations as “we as workers together with him” (2 Cor 6:1) and “God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord” (1 Cor 1:9) serve to amplify this thought of partnership. It is because of the truth that this joint interest exists that the believer is enjoined to be “always abounding in the work of the Lord”; for it is this divine undertaking in which the entire “firm” is engaged. It must therefore be shared alike by all who are within its bounds. It is thus that the significant words of Christ apply, namely, “the works that I do shall he do also; and greater works than these shall he do.” The greater deeds, generally speaking, will be accomplished by the partnership formed. At no point does Christ release to another the responsibility for the actual achievement of these greater works. Twice in this context (vss. 13–14) He gives assurance thereof in the words, “I will do.” However, as certainly as Christ reserves to Himself the actual doing of the works, as certainly He assigns to the believer-partner the service of prayer. He declares, “If you shall ask any thing…I will do it.” Such is the divine arrangement, which carries with it the implication that unless the believer-partner discharges his specific service of asking there may be failure in that which otherwise might be achieved.

The new ground of prayer is seen in the truth that all efficacy depends upon the prayer being presented in Christ’s name. Since all depends on the power of that name, it concerns every Christian to understand what is involved in this new basis of prayer. At least two vital relationships are involved: (1) that the believer, being in Christ, must ever pray from that position. He may pray what would of itself prove to be an unworthy prayer; but still he could not pray outside of his position in Christ, and his voice in prayer is heard by the Father even as He hears the voice of His Son, whose every prayer is assuredly answered. As the believer is accounted righteous since he is in Christ (Rom 3:22; 2 Cor 5:21), and accepted because he is in the Beloved (Eph 1:6), and loved as the Son is loved (John 17:23), in like manner he is heard as Christ is heard, being in Christ. (2) It is also to be recognized that the Christian, being in the partnership with Christ, may expect that his prayer, if prompted by the Spirit, will be indited by Christ Himself. It is as though Christ offered the prayer; and that, again, assures the answer. The limitlessness of the promise, “Whatsoever ye shall ask in my name, that will I do,” can be guaranteed only as the prayer is such as Christ would present to the Father. Such a prayer is granted directly and specifically for Christ’s sake. The believer’s acknowledged inablity to discern what constitutes an acceptable subject of prayer is overcome, in the divine arrangement, by the ministry of the Holy Spirit. This ministry of the Spirit is vouchsafed to the Christian in other Scriptures of the New Testament which are equally applicable to the child of God in this age. The Apostle declares, “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God” (Rom 8:26–27); and by the same Apostle the Christian is exhorted to be “praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Eph 6:18); and Jude speaks of the high privilege of “praying in the Holy Ghost” (Jude 20). It is therefore to be concluded that prayer is the exalted service of the believer in his present partnership with Christ, and that to some degree it measures the extent of the achievement to be wrought by the new association formed by Christ and all Christians. It is certain, too, that a new ground of prayer is provided which is not to be compared in its effectiveness with any other ground of prayer that has ever existed before.

John 15:7. “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.”

This the second major teaching by Christ on prayer in the Upper Room Discourse presents the same unlimited possibility. The phrase, “ye shall ask what ye will,” is without bounds; however, in the form that the prayer which is thus unrestricted takes, there are two conditions set forth: “if ye abide in me, and my words abide in you.” To have the words of Christ in the heart is to informed about that which constitutes His will, or that which He elsewhere has termed “my commandments” (vs. 10). That which constitutes His will must be comprehended before it can be undertaken. On the other hand, to abide in Christ is, according to verse 10, not a matter of remaining in union with Christ, but rather a matter of remaining in communion with Christ through obedience. Having learned His will, it is essential that it be obeyed. It becomes, then, a matter of finding and doing the will of Christ. John in his first Epistle calls attention to the lack of confidence toward God which arises in the believer’s heart when he has consciously failed to do Christ’s will. He writes: “For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight” (1 John 3:20–22).

John 16:23–24. “And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.”

In addition to the limitless scope of prayer which this passage asserts, the order of prayer is here revealed and a final declaration is made of the high privilege of praying in the name of Christ. The momentous phrase, “Hitherto have ye asked nothing in my name,” is a plain averment of a fact which may easily go unobserved otherwise. The ground of prayer in Christ’s name is strictly a new divine administration and so all former prayer, whatever the basis of its appeal, is lacking in this respect. In this all-inclusive statement Old Testament prayers and even the so-called Lord’s Prayer—all of which were familiar to the disciples—are comprehended. This teaching by Christ is also distinctive in that it asserts that prayer is not to be addressed to Him—the Second Person. This is reasonable in view of the truth that Christ is the believer’s partner in the practice of prayer and therefore not the Person to be addressed in prayer. In like manner, the Holy Spirit enables the child of God in prayer and therefore is not the One to whom the believer should pray. The right order or form of prayer is to pray to the Father in the name of the Son and through, or by the power of, the Holy Spirit.

In conclusion it should be emphasized that for all believers the greatest of all service is the exercise of prayer to the Father in the name of the Son and that in the power of the Holy Spirit.

9. The Promised Return. “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. I go to prepare a place for you. And 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” (14:1–3 ).

Perhaps the student has been reminded of the wide difference between two great events which, though in no way related, are each in their turn rightly styled a coming of Christ. The first in the chronological order is the signless, timeless, and prophetically unrelated coming of Christ into the air to gather the Church, His Body and Bride, to Himself; and that event, which might occur at any moment, marks the termination of the Church’s pilgrim sojourn on the earth.

By their removal the way becomes clear for the concluding of that portion of the Mosaic age which, as represented by Daniel’s seventieth week, yet remains to run its course. The period of Daniel’s seventieth week is clearly the time of Jehovah’s judgments in the earth and the moment of His fulfillment of all His covenants with His earthly people, Israel. This leads to the second coming of Christ per se, which is His glorious appearing. This event constitutes a major theme of Old Testament prediction, itself continued on into the Synoptics and other portions of the New Testament. It is not until the very end of Christ’s ministry, as recorded in the Upper Room Discourse, that the first event—that which concerns the Church alone—is introduced. Since this event is an important feature of the future experience of the Church, it is to be expected that Christ would anticipate it in this discourse. This He did as recorded in John 14:1–3, quoted above. In the main, the passages which relate to the first (in their chronological order) of the two events may be distinguished by the fact that in them the movement is from the earth into heaven (cf. John 14:1–3; 1 Thess 4:16–17), while the movement in the second event is from heaven to earth (cf. Matt 24:30; 2 Thess 1:7–9; Rev 19:11–16). With this general distinction in mind, the words of Christ recorded in the Upper Room Discourse should not be misconstrued. He said: “I will come again, and receive you unto myself.” As revealed in 1 Thessalonians 4:13–18, He comes only to the upper-air spaces and the believers are gathered together unto Him (cf. 2 Thess 2:1).

It is reasonable that this stupendous event, as it relates itself to each Christian in this age, should be given its introduction as a revelation from Christ Himself; and it is equally reasonable that, as the event concerns only those who make up His Bride, it would not be mentioned by Christ until this company are addressed by Him, as they are for the first time in the upper room. Much, indeed, is introduced in the Scriptures generally concerning Christ’s coming again to Israel and to the earth, but His call for His Bride is not foreseen until He speaks to them of it in particular. In this discourse, Christ refers in other portions of it to the relation He will sustain to them after His departure and assures them that He will come to them (cf. John 14:18, 28; 16:16, 19, 22 ); but the clear, all-important declaration respecting the removal of the Church is found only in the passage under consideration.

Conclusion

Beyond the seven major themes of the Upper Room Discourse, designated above, it will be noted that almost every important doctrine of theology is directly or indirectly included in these five brief chapters of John: (1) the truth that the Scriptures are inspired—”I have given them thy word,” “Thy word is truth” (John 17:8, 14, 17); (2) revelation respecting the Godhead, for in this portion the separate, individual activities of the Persons of the Trinity are more evident than in any other portion of the Bible; (3) of the angels, only a passing reference to Satan as the evil one is included (John 17:15, R.V.); (4) of man and his sin it is recorded that the unsaved may be enlightened by the Spirit respecting sin, righteousness, and judgment—and in so far as the message is addressed to the saved, it concerns their cleansing (13:1–20; 15:1–10 ); (5) likewise, being addressed to the saved, there is little about the way of salvation (cf. John 14:6; 16:8–11 ); (6) in no other Scripture is the doctrine of the one Body, the basis of all revelation concerning the Church, so emphasized (cf. John 13:34–35; 14:20; 17:11, 21–23 ); (7) of the future, that which immediately concerns the true Church is announced for the first time, namely, the rapture (cf. John 14:1–3). As the Sermon on the Mount relates to the Old Testament, the Upper Room Discourse relates itself to the Epistles of the New Testament. An unrelenting study of this discourse is enjoined upon the student—especially as it relates itself to the Epistles of the New Testament.

Dallas, Texas.