Take Up the Cross

Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.
— John 14:28

A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
— John 13:34

Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you.
— John 15:13-14

Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
— Matthew 28:20

Even as the testimony of Christ was confirmed in you: So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.
— 1 Corinthians 1:6-8

Demonstrations from Christ’s Last Farewell to His Disciples, by Thomas Goodwin. The following contains Chapter One from his work, “The Heart of Christ in Heaven Towards Sinners on Earth.”

Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.
— John 13:1

I. It was a considerable time before Christ revealed to his disciples that he would be leaving them and ascending to heaven, for in John 16:4, he mentions that he had refrained from telling them “from the beginning.” However, when he finally begins to disclose this information, he shares an abundance of his heart with them all at once. He not only expresses his current feelings towards them, but also reveals how his heart will be towards them when he is in his glorious state. To understand this, let us briefly examine his final actions and the sermon he delivered during the last supper, as documented and recounted by the evangelist John. We will find that the purpose behind Christ’s extensive discourses, spanning from John chapters 13 to 18, revolves around this very matter. Rather than providing a commentary on these passages, I will simply highlight concise observations that particularly emphasize this theme.

1. The words I have selected as the text serve as the introduction to all the subsequent discourse that follows, including the account of Jesus washing his disciples’ feet and his subsequent sermon. This introduction sets the stage and provides a summary of the entire discourse. The preface states: “Before the feast of the Passover, when Jesus knew that his hour had come to depart from this world to the Father, having loved his own who were in the world, he loved them to the end. And when supper was ended, Jesus, knowing that the Father had given all things into his hands and that he had come from God and was going to God, rose from supper and washed his disciples’ feet.” This preface was intentionally included by the evangelist to offer a glimpse into the heart of Christ, revealing its state at the time of his departure. It sheds light on the subsequent events and provides an interpretation for them. Its purpose is to demonstrate the affection he would have for them in heaven. By sharing Christ’s thoughts and unveiling the condition of his heart during that time, this preface sets the stage for everything that follows.

(1.) He begins by describing what was in Christ’s thoughts and reflections. Jesus deeply contemplated the fact that he was soon to depart from this world. The text states,”Jesus knew” (indicating his active contemplation),”that he should depart unto the Father.” He also pondered the imminent installation into the glory that rightfully belonged to him. As it continues in John 13:3,”Jesus, knowing” (meaning he was actively considering),”that the Father had given all things into his hands,” signifying that he would possess all authority in heaven and earth as soon as he set foot in heaven. Amidst these thoughts, he tells us that he proceeded to wash his disciples’ feet, having first contemplated his destination and his future role.

(2.) Secondly, amidst all these elevated thoughts, what was Christ’s primary concern? It was not solely focused on his own glory, although it is mentioned that he considered it to magnify his love for us. His heart was primarily directed towards “his own.” John 13:1 states,”having loved his own,” using a term that signifies the closest proximity, endearment, and intimacy based on ownership. The elect are Christ’s own, an integral part of himself, not merely as possessions, as seen in John 1:11: “He came to his own, and his own people did not receive him.” The word used here indicates that he considers them his own, not as objects, but as individuals. In this context, he refers to them as his own in a deeper sense: his own children, his own members, his own spouse, his own flesh. He recognises that while he was to depart from the world, they would remain in it. Hence, it is explicitly added,”which were in the world,” signifying their continued presence in this world. He also had others who were his own in the world to which he was going, namely,”the spirits of the righteous made perfect” (Hebrews 12:23), whom he had not yet seen. One might assume that when he was contemplating his departure from this world, his thoughts would revolve around Abraham, Isaac, and Jacob, whom he was going to join. However, his care extended even further to his own who were to remain in this world, a world filled with much evil (as he himself acknowledges in John 17:15), encompassing both sin and suffering, which would inevitably defile and afflict them. Despite his heart being consumed with thoughts of his own glory, he extends his compassion towards them. It is said,”having loved his own, he loved them to the end,” indicating the constancy of his love and what it will be when Christ is in his glory. “To the end” conveys the idea of its perfection, according to Chrysostom. Having commenced his love for them, he will bring it to its fullness and completion. And “to the end” also signifies forever.

In Greek, the phrase is sometimes used in this sense, and the evangelist employs it here in alignment with the scripture in Psalm 103:9, where it states,”He will not always chide, nor will he keep his anger forever,” as translated. However, in the original text, it says, “He will not keep his anger to the end.” Therefore, the purpose of this statement is to demonstrate that Christ’s heart and love towards them will endure forever, even when he has departed to his Father, just as it had been during his earthly presence, because they are his own. Having loved them, he does not change or alter, and thus his love for them will be everlasting.

(3.) And thirdly, to provide a tangible testimony regarding his love for them in heaven, the evangelist illustrates that amidst his profound contemplation of approaching glory and the supreme position he would hold, Jesus took water and a towel and washed his disciples’ feet. This intention becomes apparent when we observe the connection in the second verse: it is stated that “Jesus knowing that the Father had given all things into his hands,” then (John 13:4) “he rose from supper, laid aside his garments, and took a towel and tied it around his waist.” (John 13:5) After that,”he poured water into a basin and began to wash his disciples’ feet.” It is evident that the evangelist’s purpose is to highlight that when Christ’s thoughts were consumed by his glory and he considered it to the utmost, even then, and on that occasion, amidst those thoughts, he humbly washed his disciples’ feet. The significance of Christ’s act was to demonstrate that while in heaven, he would be unable to perform such visible outward displays of his heart by engaging in humble acts of service. Thus, by undertaking this act while contemplating his glory, he indicated what he would willingly do for them when he fully possessed that glory. Such is the magnitude of his love for them. A similar expression by Christ can be found in Luke 12:36-37, further affirming his intention here and reflecting his true heart in heaven. In Luke 12:36, he compares himself to a bridegroom who is preparing to ascend to heaven for a wedding feast, while his servants remain on earth, eagerly waiting for his return. Understanding that they may grow weary from the wait, Christ adds,”Truly, I say to you, he will dress himself for service and have them recline at table, and he will come and serve them.” This does not imply that Christ currently serves those who are seated with him or will serve them in the future, but rather, it is an expression of overwhelming love and the surpassing joy that awaits us—an experience beyond our expectations. It is an extraordinary description to convey that the Lord would serve his servants and attend to those who eagerly anticipate him. This serves to reveal his heart and what he is willing to do for them. Therefore, you can observe what his heart was before his ascension to heaven, even amidst contemplations of his glory. Furthermore, you can see what it is after he has entered heaven, having been exalted with all his glory—still willingly washing the feet of poor sinners and serving those who come to him and eagerly await his presence.

(4.) Now, fourthly, what was the significance of his act of washing their feet? It served as an example of mutual love and humility, while also symbolising the cleansing of their sins. This interpretation is given by Jesus himself in John 13:8, 10. It is true that now, in heaven, he cannot physically wash their feet, but he conveys the message that those sinners who come to him in his glory will have their sins washed away. As stated in Ephesians 5:25-27,”He loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendour, without spot or wrinkle.”

2. This act serves as a representation and declaration of his intentions. We can glean the main purpose from his actions during this farewell event. Let us now examine the overarching theme of his lengthy sermon delivered on that occasion. We will discover that its primary aim is to further assure his disciples of what his heart will be towards them. This understanding provides another demonstration.

It is not necessary to delve into every detail, but it is undeniable that Christ’s efforts to reassure the hearts of his disciples, as well as all believers, exceed the efforts of any loving husband trying to comfort his spouse during his absence. It is essential to remember that whatever Christ said to his disciples applies to us as well, as implied in John 17:20: “I do not ask for these only, but also for those who will believe in me through their word.” Just as his prayer was for all believers, his words were also intended for them.

(1.) Firstly, he reveals to them what his attitude will be towards them and how he will be mindful of them in heaven through the task he declares he is going there to fulfill for their sake. Regarding this, note first that he lovingly informs them in advance, demonstrating care and tenderness, akin to a husband to his wife. Moreover, he speaks with utmost transparency, ensuring that nothing is hidden from them. “I tell you the truth,” he says,”it is to your advantage that I go away” (John 16:7). Secondly, he tells them that his departure is entirely for their benefit and happiness. “I go to send you a Comforter,” he assures them, for the time when they are in this world, and “to prepare a place for you” (John 14:2), for when they depart from this world. “In my Father’s house are many mansions,” he explains,”and I go to prepare a place for you,” assuring that he will secure and keep their places until they arrive. Once again, he communicates with openness and candour. “If it were not so,” he declares,”I would have told you.” They can trust him; he would not deceive them, even for all the glory in the place he is going to. Who could resist such sincerity and vulnerability of heart? Thirdly, the significance of the task itself, which is so greatly beneficial for us and our happiness, further reinforces the assurance. In fact, Christ himself draws from it an argument for the continuance of his love for them. As stated in John 14:3,”If I go and prepare a place for you,” indicating that if that is his mission, they need not doubt his love when he is there, for all the glory of the place will never cause him to forget his purpose. While on earth, he did not forget any of the reasons for which he came into the world. “Should I not be about my Father’s business?” he declared even as a child (Luke 2:49), and indeed, he fulfilled it to the utmost by fulfilling all righteousness. Surely, he will not forget any of the tasks assigned to him in heaven, which are even more delightful. As explained in the previous discourse from Hebrews 6:20, he has entered as a forerunner, a harbinger, to secure places for us there. And even if he could forget us, our names are all inscribed in heaven around him, continually before his eyes, not only through God’s election (as stated in Hebrews 12:22-24,”You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect”), but Christ himself marks them afresh with his blood over each mansion he secures. Yes, he carries their names written in his heart, just as the high priest carried the names of the twelve tribes on his breast when entering the Holy of Holies. He sits in heaven to ensure that no one else occupies their places above them, so to speak. Thus, in 1 Peter 1:4, salvation is said to be “kept in heaven for you,” specifically reserved for them by Jesus Christ. Once, the fallen angels held positions there, but they were replaced by others, just as the land of Canaan was taken from the Canaanites. The reason for this is that they lacked a Christ to intercede for them, unlike us.

(2.) Secondly, to demonstrate his attentiveness to them and all other believers when he is in his glory, he informs them that once he has completed the necessary preparations in heaven for them and the entire elect who are to come, he intends to return to them himself. As stated in John 14:3,”If I go and prepare a place for you, I will come again.” This is a pure expression of love, as he could have chosen to send for them instead. However, he desires to personally come for them, even when he is at the pinnacle of his glory in heaven. He will temporarily leave the splendour to return to his beloved. And for what purpose? 1. To see her: “I will see you again, and your heart will rejoice.” 2. To fetch her, as mentioned in John 14:3: “I will come again and receive you to myself.” He conforms to the customs of bridegrooms, for despite his greatness, no lover can surpass him in displaying true love. It is customary for bridegrooms, after preparing everything in their father’s house, to personally come and fetch their brides, rather than sending others, as it is a time for love. Love descends better than it ascends, and so does the love of Christ, who is, indeed, love itself. Therefore, he descends to us himself. “I will come again and receive you to myself,” says Christ,”so that where I am, you may be also.” The latter part of his statement provides the reason and reveals his complete affection. It is as if he were saying, “The truth is, I cannot live without you. I will never be at peace until I have you with me, so that we may never part again. That is the reason. Heaven and my Father’s company cannot contain me if I do not have you with me. My heart is so devoted to you, and if I possess any glory, you will share in it.” As stated in John 14:19,”Because I live, you also will live.” It is a reason and also a solemn affirmation. “As I live” is an oath of God, and “Because I live,” declares Christ. He stakes his life on it and desires to live on no other terms. “He shall see his offspring” (Isaiah 53:10). Furthermore, to express the yearnings and longings of his heart for them during that time, he assures them that it will not be long before he returns to them. As stated in John 16:16,”A little while, and you will not see me; and again, a little while, and you will see me.” The “not seeing him” does not refer to the short period of absence during his death and burial, but rather to the time after his final ascension, forty days after his resurrection, when he would no longer be visible on earth until the day of judgment. Yet, he says,”A little while, and you will see me again,” specifically at the day of judgment. In Hebrews 10:37, it is written,”Yet a little while, and the coming one will come and will not delay.” “As little as little may be.” Although it may seem long in itself, it is as brief as possible in terms of his desire, with no delay in coming. He will not remain a moment longer than necessary; he waits only until he has completed all our tasks in heaven through his intercession. The doubling of the phrase “Coming he will come” indicates his intense desire to come and that his mind is constantly focused on it. He is always coming and can hardly be kept away. This Hebrew phrase also signifies urgency, intensity, and determination in an action, such as “I have earnestly waited,” “I have fervently desired.” Similarly,”coming he will come.” And not content with these expressions of longing, he adds,”and will not delay,” all to signify the infinite ardour of his heart towards his chosen ones below and his desire to have all his elect in heaven with him. He will not tarry a minute longer than necessary; he waits only until, through his intercession throughout all ages, he has prepared a place for each saint, so that he may host them all together and have them all around him.

(3.) Thirdly, he expresses his affection towards them during his absence through the careful provision he makes and the arrangements he puts in place for their comfort. In John 14:18, he says,”I will not leave you as orphans” (that’s what the word means). I will not abandon you like fatherless and friendless children, left in a state of confusion. My Father and I have only one true friend, who resides in the embrace of both of us and proceeds from both of us— the Holy Spirit. In the meantime, I will send him to you, just as a loving husband would entrust his wife to his dearest friend during his absence. That’s what Christ does. In John 14:16, he says,”I will pray the Father, and he will give you another Comforter.” And in John 16:7, he says,”I will send him to you.” This Comforter:

Firstly, will be a better source of comfort to you than I can be in this particular form of dispensation that binds me to you while I am on earth. As he intimates in John 16:7,”It is advantageous,” he says,”for me to go away; for if I do not go away, the Comforter will not come.” The Comforter, by virtue of his role, will comfort you more effectively than I could with my physical presence. And this Spirit, as the apostle describes, is both the “earnest of heaven” and the greatest sign and pledge of Christ’s love ever given, a gift that “the world cannot receive.” Yet,

Secondly, all the comfort he provides during that time will come from the expression of my heart towards you. Just as he does not come of his own accord but is sent by me, as stated in John 16:7,”He will not speak on his own authority, but whatever he hears he will speak,” as mentioned in John 16:13. And in John 16:14, he says,”He will take what is mine and declare it to you.” I will purposefully send him to take my place and fulfill my role to you, my bride, my spouse, and he will reveal to you, if you are willing to listen and not grieve him, nothing but stories of my love. As it is said,”He will glorify me,” specifically to you, because I am already glorified in heaven. All his words in your hearts will serve to exalt me and enhance my worth and love for you, and he will delight in doing so. He can come from heaven in an instant whenever he pleases, bringing you fresh news of my thoughts and sharing with you the very ideas I have of you at that very moment. He tells you what they are while I am still contemplating them.’ That’s why in 1 Corinthians 2:12, it is said that by “having the Spirit,” we “have the mind of Christ” (1 Corinthians 2:16), for he dwells in the heart of Christ and also in ours, conveying to us what Christ’s thoughts are and presenting our prayers and faith to Christ.

‘So you will have my heart assuredly and swiftly, as if I were physically present with you. The Spirit will continually stir your hearts, either with my love for you, your love for me, or both. If either is present, you can be certain of my love. And although you currently have the Spirit dwelling in your hearts,’ as stated in John 14:17,’after my ascension, he will dwell in you to an even greater extent,’ as mentioned in the following verses. On that day, as mentioned in John 14:20,’you will know’ (through his guidance) ‘that I am in my Father, and you in me, and I in you.’ He will inform you, when I am in heaven, that there is a true connection between you and me, and a genuine affection in me towards you, just as there is between my Father and me. It will be impossible to sever this bond and to divert my heart away from you, just as it is impossible to separate my Father’s heart from me or mine from my Father.’

Thirdly, you can be certain that what he conveys about my love for you is true, for ‘he is the Spirit of truth,’ as stated in John 16:13, as well as John 14:16-17, where Christ refers to him as a Comforter. Just as you believe me when I speak of my Father because I come from him, you can also believe everything he says about me and my love for you, for he comes from me.

However, one might ask,’Won’t he also leave us for a while, just as you have?’ ‘No,’ says Christ in John 14:16,’The Father will give you another Comforter, and he will remain with you forever.’ Christ says this in contrast to himself. He had been their comforter, but now he was going to be absent. However, it is not the same for the Spirit. ‘He will be with you forever.’ Just as he is presently ‘with you,’ he will also be ‘in you,’ as stated in John 14:17.

In the fourth place, if this is not enough to assure them of how he would feel towards them, he assures them that he will provide them with daily experiences of it. Just test me, he says, when I am gone, and do so by sending me word on all occasions about what you would like me to do for you. I have left my Spirit to be your secretary and the composer of all your petitions. “So far you have asked nothing (or very little) in my name”—he reproaches them for not asking him to do more for them—”but now ask, and you will receive.” And if you still won’t believe, you will believe your own eyes; ask, and you will see immediate answers. Believe, and in doing so, believe in me, he says,”for the sake of the works” (John 14:11). He refers to the works he would perform for them in response to their prayers when he was gone, which would serve as epistles of his heart, responding to theirs. As it follows in John 14:12,”He who believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father.” It is evident that he speaks of the works done after his ascension. And how were they to obtain and accomplish these works? Through prayer. As it follows in John 14:13, “And whatever you ask in my name, I will do it.” He speaks of the time when he is gone. Furthermore, he says in John 14:14,”If you ask anything in my name, I will do it.” Just let me hear from you, whether it’s every week, every day, or every hour, you can be sure of an answer. “Open your mouths wide, and I will fill them” (Psalm 81:10). Your prayers will serve as continual tokens of your hearts towards me, and my answers will reflect the same towards you. And because Christ instructs them to direct their prayers to the Father, but to send them in his name, as stated in John 16:23, they may not clearly discern that his heart is in the answer to them, but only the Father’s hand. Therefore, he adds twice in John 14,”I will do it, I will do it.” He speaks as someone eager to act on their behalf, just as his Father is or should be, and as someone desiring them to know and take notice of his involvement. It is as if he is saying, even though you ask the Father in my name, everything goes through my hands, and I will do it—my hand must provide the authorization for everything that is done, and my heart will not be lacking.

In the fifth place, to further demonstrate his love, he not only instructs them to pray to him and in his name on all occasions, but he assures them that he himself will pray for them. Pay attention to how he conveys this message; it is in the most subtle and persuasive expressions that people use to convey their deepest care and determination to do something. John 16:26, he says,”In that day (referring to after his ascension) you will ask, and I do not say that I will pray to the Father for you;” no, not I. I mentioned it before; I am simply adding this clarification. It is a manner of speech used when one wants to express the greatest assurance and confidence in their love,”I do not love you, no, not I.” It is expressing something by stating its contrary, which emphasizes it the most. It is like saying to a person who has received the greatest favour imaginable,”You’re terribly hurt.” It is an expression similar to what Paul used with the Corinthians when he said,”I deceived you by trickery; forgive me for this wrong” (2 Corinthians 12:16). Similarly, Christ says here,”I do not say that I will pray for you,” when in truth, it is the most important work he does in heaven. “He always lives to intercede” (Hebrews 7:25)—just as he lives eternally, he intercedes without ceasing and never remains silent until sinners are saved. However, the work of Christ in heaven is a topic that deserves and requires a separate and extensive discussion. I will not delve into it further at this moment, nor will I mention any more specifics from this sermon. Read through those three chapters (John 14, 15, 16), for in them you have the longest recorded sermon of his. He spent the most time on this subject compared to any other, because his heart was truly invested in it more than any other point he ever preached on. However, if anyone objects and claims that he spoke all of this to his disciples to calm and reassure them, and that he may not have spoken in the same way if not for their distress…

In the sixth place, simply read the next chapter (John 17), and you will see that he immediately goes apart and alone to his Father and repeats everything he had said to them. He speaks as much about them behind their backs as he had spoken to their faces. Read it, and you will find that he was the same in his absence as he was when he was present with them. Therefore, he was not only sincere in what he had said, but his heart was truly filled with it. You know that chapter contains a prayer offered just before his suffering, and there he declares his will and his final request, for it is written in such a manner,”Father, I will” (John 17:24), which will he has gone to see fulfilled in heaven. And it is true what Arminius said, that this prayer is left to us by Christ as a summary of his intercession for us in heaven. He spoke as he intended to do in heaven, as one who had completed his work and had now come to claim his reward; “I have finished the work which you gave me to do,” he says (John 17:4). While he speaks a word or two for himself in the first five verses, he speaks five times as much for them, for the rest of the chapter is a prayer for them. He uses all sorts of arguments to persuade his Father on behalf of his children. “I have finished the work which you gave me to do,” he says, and to save them is your work, which remains to be done for me by you. “They are yours, and you gave them to me,” and I commend to you only what is already yours. “And all that is mine is yours, and yours is mine.” He implies that he has not added anyone of his own accord, but uses all his influence only for those whom the Father has given him. And what a motive is this? And he declares that he will not plead for anyone else: “I do not pray for the world,” he says, I will not utter a word for any sons of perdition; but I employ all my blood, prayers, and entire influence with you only for those whom you have given me. And, he says, even though you have granted me a personal glory which I had before the world existed, there is another glory that I consider almost as significant, and that is, their salvation. “I am glorified in them,” he says (John 17:10),”and they are my joy” (John 17:13), and therefore I must have them with me wherever I am (John 17:24). You have set my heart upon them, and you have loved them just as you have loved me, and you have destined them to be one with us, just as we are one, and therefore I cannot live apart from them for long; I have your company, but I must have theirs too. “I want them to be with me where I am” (John 17:24). If I have any glory, they must share in it. As it continues in the aforementioned verse,”That they may behold the glory which you have given me.” He speaks all of this as if he were already in heaven, in possession of all that glory; and therefore, it is an expression of his heart in heaven, which gives you a solid foundation to rely upon.

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