“Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me.” — John xvii. 24.
The high priest under the law, when he was to enter into the holy place on the solemn day of atonement, was to take both his hands full of sweet incense from the golden table of incense, to carry along with him in his entrance. He had also a censer filled with fire, that was taken from the altar of burnt-offerings, where atonement was made for sin with blood. Upon his actual entrance through the veil, he put the incense on the fire in the censer until the cloud of its smoke covered the ark, and the mercy seat. See Lev. xvi. 12, 13. And the end hereof was to present unto God, in the behalf of the people, a sweet-smelling savour from the sacrifice of propitiation. See the declaration of these things in our exposition of Heb. ix.
In answer unto this mystical type, the great High Priest of the church, our Lord Jesus Christ, being to enter into the “holy place not made with hands,” did, by the glorious prayer recorded in this chapter, influenced from the blood of his sacrifice, fill the heavens above, the glorious place of God’s residence, with a cloud of incense, or the sweet perfume of his blessed intercession, typed by the incense offered by the high priest of old. By the same eternal fire wherewith he offered himself a bloody sacrifice to make atonement for sin, he kindled in his most holy soul those desires for the application of all its benefits unto his church which are here expressed, and wherein his intercession does consist.
It is only one passage in the verse above named that at present I design an inquiry into. And this is the subject-matter of what the Lord Christ here desires in the behalf of those given him by the Father, — namely, that they may behold his glory.
It is evident that in this prayer the Lord Christ has respect unto his own glory and the manifestation of it, which he had in the entrance asked of the Father, verses 4, 5. But in this place he has not so much respect unto it as his own, as unto the advantage, benefit, satisfaction, and blessedness of his disciples, in the beholding of it. For these things were the end of all that mediatory glory which was given unto him. So Joseph charged his brethren, when he had revealed himself unto them, that they should tell his father of all his “glory in Egypt,” Gen. xlv. 13. This he did, not for an ostentation of his own glory, but for the satisfaction which he knew his father would take in the knowledge of it. And such a manifestation of his glory unto his disciples does the Lord Christ here desire, as might fill them with blessed satisfaction for evermore.
This alone, which is here prayed for, will give them such satisfaction, and nothing else. The hearts of believers are like the needle touched by the loadstone, which cannot rest until it comes to the point whereunto, by the secret virtue of it, it is directed. For being once touched by the love of Christ, receiving therein an impression of secret ineffable virtue, they will ever be in motion, and restless, until they come unto him, and behold his glory. That soul which can be satisfied without it, — that cannot be eternally satisfied with it, — is not partaker of the efficacy of his intercession.
I shall lay the foundation of the ensuing Meditations in this one assertion, — namely, That one of the greatest privileges and advancements of believers, both in this world and unto eternity, consists in their beholding the glory of Christ. This, therefore, He desires for them in this solemn intercession, as the complement of all his other requests in their behalf; — “That they may behold my glory,” — Ἵνα θεωρῶσι, — that they may see, view, behold, or contemplate on my glory. The reasons why I assign not this glorious privilege only unto the heavenly state, which is principally respected in this place, but apply it unto the state of believers in this world also, with their duties and privileges therein, shall be immediately declared.
All unbelievers do in their heart call Christ “Ichabod,” — “Where is the glory?” They see neither “form nor comeliness in him,” that he should be desired. They look on him as Michal, Saul’s daughter, did on David “dancing before the ark,” when she despised him in her heart. They do not, indeed (many of them), “call Jesus anathema,” but cry, “Hail, Master!” and then crucify him.
Hence have we so many cursed opinions advanced in derogation unto his glory, — some of them really destructive of all that is truly so; yea, denying the “only Lord that bought us,” and substituting a false Christ in his room. And others there are who express their slight thoughts of him and his glory by bold, irreverent inquiries, of what use his Person is in our religion; as though there were anything in our religion that has either reality, substance, or truth, but by virtue of its relation thereunto. And, by their answers, they bring their own inquiries yet nearer unto the borders of blasphemy.