I return to put a little more complete the end of John in order. Chapter 11, Son of God in resurrection for this world. Chapter 12, the little Remnant who entered into the consciousness of the rising hatred of the world. His place as Son of David. Then, as Son of Man, as taking the heathen, He must die, and His disciples follow Him in the same spirit down here. But the world is judged, the prince of this world cast out. He, as crucified, rejected from, lifted up from, the earth, is to be the attractive center for all. (Giving up what we have for God is getting more according to His own power.) In chapter 13 as He now must depart from them, He having fitted them by regeneration essentially for being with Him, maintains it as to communion, He having all from the Father, and going to God according to His nature, as He had come from Him. But this is morally made good in the cross, in which all that God is is glorified, and so [is] the Son of Man in doing it. The disciples in flesh could not follow Him there, more than the Jews; but they were to love one another. The pretension of flesh to do it only led to denial of Him, when it was tested; a solemn lesson.
Then He shows (chap. 14) that where He was going to had been manifested on earth (an important point as to much of His mission and what is said of it), for He was going to the Father. Hence " the way "; as coming to Him they found the Father. But when He was gone they would know more that they were in Him in that place, and He in them, and know that He was in the Father. He does not say the Father in Him; that was more manifestation on earth. Thus, besides their practical state, the full association with the heavenly thing was now taught. Hence He calls them to arise, gets up from His place of being with them here below, and leaves that. By the Spirit in obedient ones He shows Himself, and the Father and He make their abode with a man.
Now He shows that Israel had not been even the true vine of promise. Thus not only sinful man, and any connection of God with him, Was set aside, but all fleshly religion and connection with God. He was the True Vine. They were to abide in Him. If His words abode in them too they could use His power; and they were to abide in His love. This even disappeared literally, but not in its analogy, nor in its power. As to the Jews, they had no more any cloak; and, in fact, they had both seen and hated both Him and His Father, They would be witnesses as having been with Him.
The other point here, and for the heavenly part and glory of Christ, was that the Comforter would come. He would show the world's state, righteous against and out of it, and its judgment; Satan being its prince, and judged. He would reveal to them the heavenly Christ. They would be in direct relationship with His Father in this state of things. They had believed He came out from God. He had come from the Father, and returned to Him, leaving the world. This closed the communications.
In chapter 17 He puts them in their whole place relative to the Father and to the world. And now they were set apart to the heavenly thing; and, being not of the world, were sent into it. Finally, that they were actually with Him when He was going into what He had as loved before the world. Meanwhile this love, as applied to Christ, would be in them; He being in them to draw it there, so to speak.
This leads me to dwell on another point: how the Church, and our election in Christ also, is so very distinctly put forward as not of but before the world. Christ was life. Christ, as Son, was with the Father in His own glory before the world was; and in Him, as to the counsels of God, the Church was set up, and we had the promise of eternal life in Him before the world existed, and we were chosen in Him then. There was no world, or system of the world, in being then. He who was this life, and manifested the Father, came into the world.
Nor was this all. The world had departed from God. The elect, in themselves, all who now or yet may form the Church, were like all men in the world, of it, as regards life and nature, children of like nature with the first Adam. In this position, and according to this relationship, we were responsible. Then we were mere lawless sinners; or, the law having been given as the perfect measure of this state as it is, breakers of it. But all that belongs to the world state and creature condition. The rule was elevated morally, and was the perfection of a creature with God in its own responsibility, what was its perfection. But the world had departed wholly from relationship with God in it, and if they had the law had broken it. Nor was this all. The Father was manifested in it in goodness in Christ; perfect goodness, and towards and in man, "good pleasure in men." The Father was declared, revealed; revealed, adapted to, presented to, man. Man entirely rejected it as man, elect and all, without difference; and Christ dies, and leaves it, and takes as Man His heavenly place and glory He had before the world was, what was before the world in His Person, and in the counsel and mind of God as to the Church in Him; now, however, heavenly, in the sense of man being there, and actual setting up. The Man of eternal counsel is the heavenly Man; the world, the intermediate thing, being judged, condemned, and done with. Christ had come (from and manifesting the Father) into it; was rejected, and it was condemned; and the Church, which was known and in purpose before the world existed, was brought actually out in connection with the heavenly Man, the true Man and Eternal Life, Christ, the center of all God's purposes.
He had glorified God as to the intermediate and responsible thing; not only personally in His life, in which He was alone, but in respect of sin and sinners on the cross; so that the glory of God was also fully brought out, as indeed it could not have been otherwise. And He takes His place as Man in virtue of both the title of His Person and God's righteousness as to His work. So John 17. But there the counsel of God, His object and delight before there was a world at all, comes out too. The Church is united to Him, as in heaven, by the Holy Ghost, and the universe itself is to be put under the risen and now heavenly ascended Man, with the Church associated with Him as His body and bride. Hence all that takes Christians back to the world, to the law, to all that flesh has its part in, takes them back to the system they were redeemed out of. That they do not, and as in Christ, never belonged to at all; the law being the measure of responsibility in it, the intermediate system antecedent to which the Church had its place with God, before the very sphere in which mortal man has had being existed; the Church which God has now set up actually in the heavenly place into which Christ has entered, when the man or Adam sphere, the world, has rejected Him, not knowing the Father.
Under this Man and the Church the world will be. But we are not of it, as Christ was not of it, but of the Father, and now gone to Him, Man with Him, and we in Him. Of this the Holy Ghost is the revealer and the power, uniting us with the Head. But the law as a true measure, fleshly religion and its ordinances, the attempt to regulate the world, all belong to the Adam system, though the first be God's rule for it, not the Christian; it is going back to it, the beggarly elements. This it is that Paul insists on, the Church's place connected with redemption, the divine place of the Son before the world, with which (as now made good and returned into) the Church is connected with the Holy Ghost. It is true of life, life and incorruptibility being brought to light by the gospel; only this life existed, before the world was, in Christ; hence has in itself been true all through; whereas the heavenly Man, Man in heaven, and the Church raised up, and in Him there, did not and could not exist in fact; for He was not there as Man.
But in what a place this puts the sticklers for law, and those who insist on influence in the world for the Christian! No doubt the law is perfect; but they are putting man back, out of Christ on high, into the system of the world and Adam responsibility. John is just as clear as Paul as to eternal life and Christ's place, but he does not treat the question of the Church. Paul was made the minister of that. Hence Paul would not know Christ after the flesh; that is, Christ as connected with the world, come to it in connection with men's Adam existence, in which Judaism was the testing form, and hence in His Jewish connection, to which He had offered Himself, and had been rejected. Hence, while fully owning Him as the fulfillment of promise (even as to this only in resurrection) he would only know Him as He had been revealed to him, the glorious Christ who had taken His place, really His own, but as Man, according to the eternal thoughts of God before the world in which man, as responsible creation, was tested. Hence our conversation is to be in heaven, and our life the display of that of Christ. This is the mystery (Eph. 1 as a whole) of Christ; as to its form down here, Eph. 3 So Christ hope of glory in Gentiles (Col. 1).
I fear I have given this confusedly and feebly; but the subject is of first-rate practical importance; it alters the whole nature and character of Christianity, and enters into every detail of life. Am I a living man, a child of Adam? or have I died and risen, so as to belong to a heavenly Christ, drawing life from Him, and having to display that, not take the law for my guide, as still alive in the flesh? This put down flesh; dropped Judaism, which was in it; revealed the Father; shows we are in Christ (who is in heaven), and He in us. This shows the Church now wholly heavenly, as suited to the heavenly Man, the fulfiller in fact and object of pre-worldly desires, thoughts, with which the world can have nothing to do. It did not exist when they were in God's mind, and so the Church cannot belong to it; yea, exists as composed of those redeemed out of it, and connected wholly with the rejected and ascended heavenly Christ. The world is “this present evil world." The two great points are eternal life and the Church; connected with Christ as Son and as Man set far above all principalities, etc., in heavenly places. The Church exists only in connection with Him. With the former part the opposition of the Father and the world, of which John speaks; for in the world of this creation the Son revealed the Father, and the world did not know Him, would not have Him. But what and who He thus was He has been transferred, and as Man, where that glory is at home, heaven, the Father's house, and there the Church is united with Him through the Holy Ghost; as, as individuals, we have our heart and home there expecting Him to come and take us there. Where has the Church got? What is the putting it under law?
Note here how the manifestation of the Father in Christ stands in connection with the heavenly thing, though the disciples could not know it by the Spirit of adoption as themselves in connection with it. But what was manifested in Him was the Father Himself; hence the apostle: " Whom none of the princes of this world knew, for had they known they would not have crucified the Lord of glory."
Note, in practice as to this, what is said: “We are clear from the law." We have not ceased to exist, but we have been nullified (vernichtet, annulled) as regards, cease to have any existence, as to law; my existence is annulled (Rom. 7:66But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. (Romans 7:6), flowing from verse 4). Then on the other hand Gal. 5:44Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. (Galatians 5:4) "Ye are deprived of all profit from the Christ whosoever of you are justified by law." So death: "Who has annulled death," 2 Tim. 1:1010But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: (2 Timothy 1:10).
The first two are very remarkable in their contrast. The law is not annulled, but we from it as dead in Christ; we are no longer thus alive as in the nature in which we were of this world, children of Adam. On the other hand, if we turn back to this, we turn back to life in the world and flesh. Thus the two things being contradictory we nullify ourselves as regards Christ, do not exist as and in connection with the risen and ascended Christ, who is out of the world. Hence, too, what is heavenly, what is Christ, is necessarily the cross down here.