THEREFORE DOTH MY FATHER LOVE ME.
We have here an instance, unparalleled in the history of all time, of One who afforded a motive and an occasion for the Father's love. The unique character of God's gracious love towards sinners is elsewhere described as triumphing over the extreme repulsiveness of its objects (Rom. 5:88But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. (Romans 5:8)). Here, on the contrary the object of love is in perfect accord with the One Who loves; for the Lord declares of Himself, “Therefore doth My Father love me, because I lay down my life that I might take it again” (John 10:1717Therefore doth my Father love me, because I lay down my life, that I might take it again. (John 10:17)). In this act was unqualified obedience to the commandment He had received of His Father. And it was by such obedience that the Father's name was glorified and His love drawn forth. For the Son's obedience was unvarying in His life and, moreover, consummated in His death, as the word says of Him, “obedient unto death, even the death of the cross” (Phil. 2:88And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (Philippians 2:8)). Small wonder, then, if such unrivaled perfection of thoughts and ways should become (speaking after the manner of men) an adequate cause for the satisfaction and complacency of the Father Who alone could estimate its true worth.
This divine delight in the Messiah was foretold in the prophets. For instance, Jehovah says through Isaiah, “Behold my servant, whom I uphold; mine elect in whom my soul delighteth” (Isa. 42:11Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. (Isaiah 42:1)). In like manner, it was announced by the angelic host to the shepherds of Bethlehem, when on that memorable night they praised God and said “Glory to God in the highest and on earth, peace, good pleasure in men “ (Luke 2:1414Glory to God in the highest, and on earth peace, good will toward men. (Luke 2:14).) The first man, together with everything God made, was pronounced very good (Gen. 1:3131And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. (Genesis 1:31)); but the Second Man, the Lord from heaven, is herein declared to be the object of the fullness of divine delight as well as the medium of its display to others. Subsequently a voice came from heaven, not then of angels, but of the Father Himself, not once only but twice, “This is my beloved Son; in whom I am well pleased” (Matt. 3:17; 17:517And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. (Matthew 3:17)
5While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. (Matthew 17:5)). And when, in obeying unto death, He finished the work given Him to do, His soul was not left in hades (Acts 2:2727Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. (Acts 2:27)), but, by His exaltation to the throne, He was demonstrated to be the One Whom God delighted to honor. “Wherefore God also hath highly exalted Him” &c. (Phil. 2:99Wherefore God also hath highly exalted him, and given him a name which is above every name: (Philippians 2:9)).
It is well to remind ourselves in considering these divine testimonies to the excellence of the Man Christ Jesus, that they were given not to command our admiration, but rather our worship. We are called to admire many a worthy in the Old Testament as well as the New; but we are to worship One only, Him Who though fully man was never less than God. It was when Peter sought to class the Lord Jesus with Moses and Elias, that the voice came from the excellent glory, “This is my beloved Son, in whom I am well pleased: hear Him.” In His very lowest stoop of grace, as well as in the height of His exaltation, no rival so much as appears. In all things He has and must have the pre-eminence.
Now the witnesses we have heard, the prophet, the angels, the Father Himself, all combine to show that the words uttered by the Lord in John 10:1717Therefore doth my Father love me, because I lay down my life, that I might take it again. (John 10:17) are, in point of fact, an echo of what had already been declared of Him. In comparing, however, the act of laying down His life as spoken of in verse 17, with verses 11 and 15, a difference is at once noticed. The Shepherd first spoke of laying down His life for the sheep. In this aspect, His death is given as an irrefragable demonstration of His love and devotion to the flock as well as His substitution for them since they had all gone astray. But in verse 17 the sheep are not so much as mentioned.
It is here a question of what the Father sees in the death of the Son. It was to Him a source of love and delight, a sacrifice of a sweet smelling savor. So that this phase of Christ's death is the Antitype of the burnt offering (Lev. 1). There as well as here is seen that, when the Son yielded up His life, the Father found therein an abundant and acceptable portion. Compare also Eph. 5:22And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor. (Ephesians 5:2).
POWER TO LAY IT DOWN.
It has often been remarked in these pages, as well as elsewhere, how fatal it is to the true understanding of scripture to set one passage against another, and to endeavor in an excess of misdirected zeal, to effect a kind of reconciliation by adding to or subtracting from the plain statements of the Word. It is in fact, only the faith which accepts the words of the Holy Ghost as they stand, that is the true solvent of so-called Biblical difficulties. This much is prefaced because some have professed to see a sort of contradiction between this word, “I have power to lay it down and I have power to take it again,” and such passages as follow, “This Jesus hath God raised up” (Acts 2:3232This Jesus hath God raised up, whereof we all are witnesses. (Acts 2:32)), “Christ was raised up from the dead by the glory of the Father” (Rom. 6:44Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Romans 6:4)), “Christ..., being put to death in the flesh, but quickened by the Spirit” (1 Peter 3:1818For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:18)). In regard to these and similar places, it should be needless to say that there is no necessity whatever for adjustment of any kind, but faith is called to reverently receive the whole as the truth of God. So that while the mysteries of the Trinity are and must be inscrutable to the creature, the believer clearly discerns, because it is revealed, that in the mighty act of resurrection, Father, Son and Holy Ghost each bore a part. And these various aspects are severally given in suitable connection with the context and with the design of the Infallible Inspirer of Holy Writ.
The connection of this declaration of the Lord's (John 10:1818No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. (John 10:18)) with the general design of the fourth Gospel is evident. For He here speaks as the Son of God Who indeed is God. And throughout John He is made to appear in this character. He takes a place with regard to His life and death, that a mere man could never take without the most daring presumption and the most blasphemous usurpation of the supreme authority of God. To the Jews the Lord said, speaking of His resurrection, “Destroy this temple, and in three days I will raise it up” (John 2:1919Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. (John 2:19)). And again, referring to His atoning death, “The bread that I will give is my flesh, which I will give for the life of the world” (John 6:5151I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. (John 6:51)). It is also surely not without its significance that in this Gospel alone it is recorded that, when the armed men sought Him in the garden, He, not waiting to be found of them, but as the Giver-up of His own life, went forth aril said to them “Whom seek ye?” The betrayer's kiss of the synoptists is passed over and replaced by the holy dignity of the Son Who knew all things that should come upon Him. From the majesty of Him Who said, “No man taketh it from me, but I lay it down of myself,” the constables with their swords and staves recoil in abject impotence, prostrated to the very ground (John 18:4, 54Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? 5They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. (John 18:4‑5)). In like manner, the Incarnate Word announced from the cross with regard to His own work, “It is finished.” Only One could so speak of what He had done and so yield up His spirit (Mark 15:3939And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. (Mark 15:39)). It was that One Who said, “I have power to lay it down, and I have power to take it again.”
And surely it is the possession of this right to which He thus asserts His claim as the Son, that so incalculably enhances the value of His act in laying down His life in obedience to the commandment He had received from His Father. The creature, as such, could never have the power of choosing to do the will of his Creator; when man obeys, he does no more than his duty and is therein no more than an unprofitable servant (Luke 17:1010So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. (Luke 17:10)). The Son, however, being equal with God, was able to announce His own acquiescence in the divine will and purpose, saying, “Lo, I come to do Thy will, O God” (Heb. 10:77Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. (Hebrews 10:7)). It was His prerogative, in contrast to the mere creature, to thus signify His assent. A servant could not choose to be other than subject to the will of his lord. But it was the will of the Lord of all to become the Servant even to the laying down of His life; hence the immeasurable worth and acceptability of this incomparable act.
We hear of another in this Gospel, who spoke of giving up his life. Simon Peter, in the impetuosity of his character, consumed with zeal for his beloved Master, exclaimed on the very night of His betrayal, “I will lay down my life for thy sake” (John 13:3737Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. (John 13:37)). For the son of Jonas did not then understand that the very reverse would be the case according to John 10:11-1511I am the good shepherd: the good shepherd giveth his life for the sheep. 12But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13The hireling fleeth, because he is an hireling, and careth not for the sheep. 14I am the good shepherd, and know my sheep, and am known of mine. 15As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. (John 10:11‑15). Neither did he then believe what the Lord immediately told him of the instability of his own heart, that, before an hour or so had passed, he would be denying with oaths and curses that he so much as knew the gracious Master Whom he now seemed prepared to follow to prison and to death. But so it was that a share in such a disgrace and death proved too much for one who trusted in his own strength.
Still, though he fell so shamefully, the Lord credited the desire of his spirit. And after his restoration he was called by the risen Lord to follow Him, and assured of the death by which he should glorify God (John 21:18, 1918Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. 19This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me. (John 21:18‑19)).