The Pulpit Commentary — John — Volume 2 — Section 203

a.pprcciated still moro t,he growth and completeness of his own Divine image in tl11J chamcter of John. All this makes our Saviour more real and more dear to his admiring people. IV. Tmc FRIENDSHIP BETWEEN OUR Lonn AND HIS BELOVED DISC!Pl,E 18 AN ENCOUB- J.OEMENT TO BEEK A OLOBE .AND AFFECTIONATE mTIMACY WITH TIJE REDEEMER. There is nothing on Christ's side to preclude the possibility at present of such a friendship as thnt recorded to have existed during his earthly ministry. The conditions of hallowed fellowship with Jesus aro such as all Christians should aspire to fulfil. "Ye are my friends," said our Lord, "if ye do whatsoever things I command you." There is no caprice, no favouritism, in our Lord's intimacies. The reverent, the lowly, the obedient, are encouraged to aspire to his precious friendship. Ilis love of compassion is towards us all ; that love may become towards any disciple who does his will and seeks bis Spirit-a love of complacency, sympathy, and delight.-T. Vere. 34, 35.-Mutual love. Upon our Saviour's departure from the world, be made provision for the perpetuity of his work upon earth and among men. This he did by constituting a society of living persons, who were to be united together by 'bonds of peculiar strength. The ties which the Lord intended to knit his people together were three, and "a threefold cord is not quickly broken." Faith in Christ, love to one another, and benevolent effort for the world's salvation,-these were the three "notes" of Christian discipleship, the three elements by which the Church was to be cemented into a true unity, Of these the Saviour, in this passage, lays stress upon the second. I. MUTUAL LOVE IS THE COMMANDMENT OF CIIRIST. 1. Who are they of whom this mutual love is required? The admonition here is not to general philanthropy, but to affection towards brethren in the spiritual family. Notwithstanding social differences, notwithstanding diverse tastes and habits, Christians are bound together by ties Rtronger than all forces which disunite. 2. What kind of love is this which the Saviour here enjoins? It is a disposition contrary to that old nature which displays itself in coldness, suspicion, malice, and envy. It is a disposition which reveals itself in good will, confidence, and mutual helpfulness. 3. Is it reasonable for love to be commanded, Must not love ever be spontaneous and free? The answer to this question is that Christian love may be cultivated by the use of means appointed l!y Divine wisdom. 4. In what sense is this a new commandment? Not absolutely; for the Old Testament enjoins mutual kindliness and benevolence. But it is Lew as a law of Christ for the government of society at large, new in its range and scope, new in its spiritual sanction and its Di vine prototype. II. MUTUAL LOVE IS MOTIVED BY AND IS MODELLED UPON CHRIST'S LOVE FOB HIS PEOPLE. 1. The motive. It is observable here, as elsewhere, that our Lord refers all duty and virtue to himself. .To the Christian, Jesus is the Master in all conduct, the spiritual Power that accounts for the renewed character in all its phases. He loved us with a love in which he identifies his people with himself. We may show our devotion to him by loving his people as himself. 2. The model. Christ alono is the perfect Example; be loved his people with a constant, patient, and forbearing love; with a love active, practical, and self-sacrificing, As he loved ns, so he expects us to love one another. III. MUTUAL LOVE 18 A PROOF OF CBBISTIAN DISCIPLESHIP. This is the test which the Master himself has chosen. 1. It is a proof to the Christian himself. "We know that we have passed out of death into life, because we love the brethren." 2. It is a proof recognized by fellow-Christians. Love is a means of recognition; it is the language which tells that we have met a fellow-countryman. It is a claim for sympathy, a summons to responsive kindness. 3. It is an argument which t~nds to convince the world. The exhibition of mutual love was, as is evident from the well-known passage in Tertullian, early recognized as distinguishing Christians from the unbelieving world. It was felt that Christianity was a new and beneficent power in human society. " Your Master made you all brethren I " Such was the exclamation forced from the beholder. Often as this ideal hos been unrealized, still its life and force have not departed, and Christianity must now be acknowledged as the one only moral power which can change hatred into love, and warfare into amity.-T. JOH.IIT,-IJ, • 210 THE GOSPEL AOCORDING TO ST. JOHN. [oH, xm. 1-38,