Abide in Christ; With Christ in the School of Prayer; Humility

I go unto the Father!'

Or, Power for Praying and Working.

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.'—John xiv. 12, 13.

AS the Saviour opened His public ministry with His disciples by the Sermon on the Mount, so He closes it by the Parting Address preserved to us by John. In both He speaks more than once of prayer. But with a difference. In the Sermon on the Mount it is as to disciples who have only just entered His school, who scarcely know that God is their Father, and whose prayer chiefly has reference to their personal needs. In His closing address He speaks to disciples whose training time is now come to an end, and who are ready as His messengers to take His place and His work. In the former the chief lesson is: Be childlike, pray believingly, and trust the Father that He will give you all good gifts. Here He points to something higher: They are now His friends to whom He has made known all that He has heard of the Father; His messengers, who have entered into His plans, and into whose hands the care of His work and kingdom on earth is to be entrusted. They are now to go out and do His works, and in the power of His approaching exaltation, even greater works: prayer is now to be the channel through which that power is to be received for their work. With Christ's ascension to the Father a new epoch commences for their working and praying both.

See how clearly this connection comes out in our text. As His body here on earth, as those who are one with Him in heaven, they are now to do greater works than He had done; their success and their victories are to be greater than His. He mentions two reasons for this. The one, because He was to go to the Father, to receive all power; the other, because they might now ask and expect all in His Name. Because I go to the Father, and—notice this and—and, whatsoever ye shall ask, I will do.' His going to the Father would thus bring the double blessing: they would ask and receive all in His Name, and as a consequence, would do the greater works. This first mention of prayer in our Saviour's parting words thus teaches us two most important lessons. He that would do the works of Jesus must pray in His Name. He that would pray in His Name must work in His Name.

He who would work must pray: it is in prayer that the power for work is obtained. He that in faith would do the works that Jesus did, must pray in His Name. As long as Jesus was here on earth, He Himself did the greatest works: devils the disciples could not cast out, fled at His word. When He went to the Father, He was no longer here in the body to work directly. The disciples were now His body: all His work from the throne in heaven here on earth must and could be done through them. One might have thought that now He was leaving the scene Himself, and could only work through commissioners, the works might be fewer and weaker. He assures us of the contrary: Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also, and he shall do greater works.' His approaching death was to be such a real breaking down and making an end of the power of sin; with the resurrection the powers of the Eternal Life were so truly to take possession of the human body and to obtain supremacy over human life; with His ascension He was to receive the power to communicate the Holy Spirit so fully to His own; the union, the oneness between Himself on the throne and them on earth, was to be so intensely and divinely perfect, that He meant it as the literal truth: Greater works than these shall he do, because I go to the Father.' And the issue proved how true it was. While Jesus, during three years of personal labour on earth, gathered little more than five hundred disciples, and the most of them so feeble that they were but little credit to His cause, it was given to men like Peter and Paul manifestly to do greater things than He had done. From the throne He could do through them what He Himself in His humiliation could not yet do.

But there is one condition: He that believeth on me, he shall do greater works, because I go to the Father; and whatsover ye shall ask in my Name, that will I do.' His going to the Father would give Him a new power to hear prayer. For the doing of the greater works, two things were needed: His going to the Father to receive all power, our prayer in His Name to receive all power from Him again. As He asks the Father, He receives and bestows on us the power of the new dispensation for the greater works; as we believe, and ask in His Name, the power comes and takes possession of us to do the greater works.

Alas! how much working there is in the work of God, in which there is little or nothing to be seen of the power to do anything like Christ's works, not to speak of greater works. There can be but one reason: the believing on Him, the believing prayer in His Name, this is so much wanting. O that every labourer and leader in church, or school, in the work of home philanthropy or foreign missions might learn the lesson: Prayer in the Name of Jesus is the way to share in the mighty power which Jesus has received of the Father for His people, and it is in this power alone that he that believeth can do the greater works. To every complaint as to weakness or unfitness, as to difficulties or want of success, Jesus gives this one answer: He that believeth on me shall do greater works, because I go to the Father, and whatsoever ye shall ask in my Name, that will I do.' We must understand that the first and chief thing for everyone who would do the work of Jesus, is to believe, and so to get linked to Him, the Almighty One, and then to pray the prayer of faith in His Name. Without this our work is but human and carnal; it may have some use in restraining sin, or preparing the way for blessing, but the real power is wanting. Effectual working needs first effectual prayer.

And now the second lesson: He who would pray must work. It is for power to work that prayer has such great promises: it is in working that the power for the effectual prayer of faith will be gained. In these parting words of our blessed Lord we find that He no less than six times (John xiv. 13, 14, xv. 7, 16, xvi. 23, 24) repeats those unlimited prayer-promises which have so often awakened our anxious questionings as to their real meaning: whatsoever,' anything,' what ye will,' ask and ye shall receive.' How many a believer has read these over with joy and hope, and in deep earnestness of soul has sought to plead them for his own need. And he has come out disappointed. The simple reason was this: he had rent away the promise from its surrounding. The Lord gave the wonderful promise of the free use of His Name with the Father in connection with the doing of His works. It is the disciple who gives himself wholly to live for Jesus' work and kingdom, for His will and honour, to whom the power will come to appropriate the promise. He that would fain grasp the promise when he wants something very special for himself, will be disappointed, because he would make Jesus the servant of his own comfort. But to him who seeks to pray the effectual prayer of faith, because he needs it for the work of the Master, to him it will be given to learn it; because he has made himself the servant of his Lord's interests. Prayer not only teaches and strengthens to work: work teaches and strengthens to pray.

This is in perfect harmony with what holds good both in the natural and the spiritual world. Whosoever hath, to him shall be given; or, He that is faithful in a little, is faithful also in much. Let us with the small measure of grace already received, give ourselves to the Master for His work: work will be to us a real school of prayer. It was when Moses had to take full charge of a rebellious people that he felt the need, but also the courage, to speak boldly to God and to ask great things of Him (Ex. xxxiii. 12, 15, 18). As you give yourself entirely to God for His work, you will feel that nothing less than these great promises are what you need, that nothing less is what you may most confidently expect.

Believer in Jesus! You are called, you are appointed, to do the works of Jesus, and even greater works, because He has gone to the Father to receive the power to do them in and through you.

Whatsoever ye shall ask in my Name, that will I do. Give yourself, and live, to do the works of Christ and you will learn to pray so as to obtain wonderful answers to prayer. Give yourself, and live, to pray and you will learn to do the works He did, and greater works. With disciples full of faith in Himself, and bold in prayer to ask great things, Christ can conquer the world.

O my Lord! I have this day again heard words from Thee which pass my comprehension. And yet I cannot do aught but in simple childlike faith take and keep them as Thy gift to me too. Thou hast said that in virtue of Thy going to the Father, he that believeth on Thee will do the works which Thou hast done, and greater works. Lord! I worship Thee as the Glorified One, and look for the fulfilment of Thy promise. May my whole life just be one of continued believing in Thee. So purify and sanctify my heart, make it so tenderly susceptible of Thyself and Thy love, that believing on Thee may be the very life it breathes.

And Thou hast said that in virtue of Thy going to the Father, whatsoever we ask, Thou wilt do. From Thy throne of power Thou wouldest make Thy people share the power given Thee, and work through them as the members of Thy body, in response to their believing prayers in Thy Name. Power in prayer with Thee, and power in work with men, is what Thou has promised Thy people and me too.

Blessed Lord! Forgive us all that we have so little believed Thee and Thy promise, and so little proved Thy faithfulness in fulfilling it. O forgive us that we have so little honoured Thy all-prevailing Name in heaven or upon earth.

Lord! Teach me to pray so that I may prove that Thy Name is indeed all-prevailing with God and men and devils. Yea, teach me so to work and so to pray that Thou canst glorify Thyself in me as the Omnipotent One, and do Thy great work through me too. Amen.

That the Father may be glorified;'

I go unto the Father. And whatsoever ye shall ask in my Name, that will I do, that the Father may be glorified in the Son.'—John xiv. 13.

THAT the Father may be glorified in the Son: it is to this end that Jesus on His throne in glory will do all we ask in His Name. Every answer to prayer He gives will have this as its object: when there is no prospect of this object being obtained, He will not answer. It follows as a matter of course that this must be with us, as with Jesus, the essential element in our petitions: the glory of the Father must be the aim and end, the very soul and life of our prayer.

It was so with Jesus when He was on earth. I seek not mine own honour: I seek the honour of Him that sent me;' in such words we have the keynote of His life. In the first words of the high-priestly prayer He gives utterance to it: Father! Glorify Thy son, that Thy Son may glorify Thee. I have glorified Thee on earth; glorify me with Thyself.' The ground on which He asks to be taken up into the glory He had with the Father, is the twofold one: He has glorified Him on earth; He will still glorify Him in heaven. What He asks is only to enable Him to glorify the Father more. It is as we enter into sympathy with Jesus on this point, and gratify Him by making the Father's glory our chief object in prayer too, that our prayer cannot fail of an answer. There is nothing of which the Beloved Son has said more distinctly that it will glorify the Father than this, His doing what we ask; He will not, therefore, let any opportunity slip of securing this object. Let us make His aim ours: let the glory of the Father be the link between our asking and His doing: such prayer must prevail.^1

This word of Jesus comes indeed as a sharp two-edged sword, piercing even to the dividing of soul and spirit, and quick to discern the thoughts and intents of the heart. Jesus in His prayers on earth, in His intercession in heaven, in His promise of an answer to our prayers from there, makes this His first object—the glory of His Father. Is it so with us too? Or are not, in large measure, self-interest and self-will the strongest motives urging us to pray? Or, if we cannot see that this is the case, have we not to acknowledge that the distinct, conscious longing for the glory of the Father is not what animates our prayers? And yet it must be so.

Not as if the believer does not at times desire it. But he has to mourn that he has so little attained. And he knows the reason of his failure too. It was, because the separation between the spirit of daily life and the spirit of the hour of prayer was too wide. We begin to see that the desire for the glory of the Father is not something that we can awake and present to our Lord when we prepare ourselves to pray. No! it is only when the whole life, in all its parts, is given up to God's glory, that we can really pray to His glory too. Do all to the glory of God,' and, Ask all to the glory of God,'—these twin commands are inseparable: obedience to the former is the secret of grace for the latter. A life to the glory of God is the condition of the prayers that Jesus can answer, that the Father may be glorified.'

This demand in connection with prevailing prayer—that it should be to the glory of God—is no more than right and natural. There is none glorious but the Lord: there is no glory but His, and what He layeth on His creatures. Creation exists to show forth His glory; all that is not for His glory is sin, and darkness, and death: it is only in the glorifying of God that the creatures can find glory. What the Son of Man did, to give Himself wholly, His whole life, to glorify the Father, is nothing but the simple duty of every redeemed one. And Christ's reward will be his too. Because He gave Himself so entirely to the glory of the Father, the Father crowned Him with glory and honour, giving the kingdom into His hands, with the power to ask what He will, and, as Intercessor, to answer our prayers. And just as we become one with Christ in this, and as our prayer is part of a life utterly surrendered to God's glory, will the Saviour be able to glorify the Father to us by the fulfilment of the promise: Whatsoever ye shall ask, I will do it.'

To such a life, with God's glory our only aim, we cannot attain by any effort of our own. It is only in the man Christ Jesus that such a life is to be seen: in Him it is to be found for us. Yes blessed be God! His life is our life; He gave Himself for us; He Himself is now our life. The discovery, and the confession, and the denial, of self, as usurping the place of God, of self-seeking and self-trusting, is essential, and yet is what we cannot accomplish in our own strength. It is the incoming and indwelling, the Presence and the Rule in the heart, of our Lord Jesus who glorified the Father on earth, and is now glorified with Him, that thence He might glorify Him in us;—it is Jesus Himself coming in, who can cast out all self-glorifying, and give us instead His own God-glorifying life and Spirit. It is Jesus, who longs to glorify the Father in hearing our prayers, who will teach us to live and to pray to the glory of God.

And what motive, what power is there that can urge our slothful hearts to yield themselves to our Lord to work this in us? Surely nothing more is needed than a sight of how glorious, how alone worthy of glory the Father is. Let our faith learn in adoring worship to bow before Him, to ascribe to Him alone the kingdom, and the power, and the glory, to yield ourselves to dwell in His light as the ever-blessed, ever-loving One. Surely we shall be stirred to say, To Him alone be glory.' And we shall look to our Lord Jesus with new intensity of desire for a life that refuses to see or seek ought but the glory of God. When there is but little prayer that can be answered, the Father is not glorified. It is a duty, for the glory of God, to live and pray so that our prayer can be answered. For the sake of God's glory, let us learn to pray well.

What a humbling thought that so often there is earnest prayer for a child or a friend, for a work or a circle, in which the thought of our joy or our pleasure was far stronger than any yearnings for God's glory. No wonder that there are so many unanswered prayers: here we have the secret. God would not be glorified when that glory was not our object. He that would pray the prayer of faith, will have to give himself to live literally so that the Father in all things may be glorified in him. This must be his aim: without this there cannot be the prayer of faith. How can ye believe,' said Jesus, which receive glory of one another, and the glory that cometh from the only God ye seek not?' All seeking of our own glory with men makes faith impossible: it is the deep, intense self-sacrifice that gives up its own glory, and seeks the glory of God alone, that wakens in the soul that spiritual susceptibility of the Divine, which is faith. The surrender to God to seek His glory, and the expectation that He will show His glory in hearing us, are one at root: He that seeks God's glory will see it in the answer to his prayer, and he alone.

And how, we ask again, shall we attain to it? Let us begin with confession. How little has the glory of God been an all-absorbing passion; how little our lives and our prayers have been full of it. How little have we lived in the likeness of the Son, and in sympathy with Him—for God and His glory alone. Let us take time, until the Holy Spirit discover it to us, and we see how wanting we have been in this. True knowledge and confession of sin are the sure path to deliverance.

And then let us look to Jesus. In Him we can see by what death we can glorify God. In death He glorified Him; through death He was glorified with Him. It is by dying, being dead to self and living to God, that we can glorify Him. And this—this death to self, this life to the glory of God—is what Jesus gives and lives in each one who can trust Him for it. Let nothing less than these—the desire, the decision to live only for the glory of the Father, even as Christ did; the acceptance of Him with His life and strength working it in us; the joyful assurance that we can live to the glory of God, because Christ lives in us;—let this be the spirit of our daily life. Jesus stands surety for our living thus; the Holy Spirit is given, and waiting to make it our experience, if we will only trust and let Him; O let us not hold back through unbelief, but confidently take as our watchword—All to the glory of God! The Father accepts the will, the sacrifice is well-pleasing; the Holy Spirit will seal us within with the consciousness, we are living for God and His glory.

And then what quiet peace and power there will be in our prayers, as we know ourselves through His grace, in perfect harmony with Him who says to us, when He promises to do what we ask: That the Father may be glorified in the Son.' With our whole being consciously yielded to the inspiration of the Word and Spirit, our desires will be no longer ours but His; their chief end the glory of God. With increasing liberty we shall be able in prayer to say: Father! Thou knowest, we ask it only for Thy glory. And the condition of prayer-answers, instead of being as a mountain we cannot climb, will only give us the greater confidence that we shall be heard, because we have seen that prayer has no higher beauty or blessedness than this, that it glorifies the Father. And the precious privilege of prayer will become doubly precious because it brings us into perfect unison with the Beloved Son in the wonderful partnership He proposes: You ask, and I do, that the Father may be glorified in the Son.'