Let us turn once more to God's
Word in the Gospel according to Saint John chapter 16 and
directing you this morning to words that we find here at verse
28 John 16 verse 28 I came forth from the Father and am coming
to the world again I leave the world and go to the father I
came forth from the father and then coming to the world again
I leave the world and go to the father words of course spoken
by the Lord Jesus in these chapters that we call his valedictory
discourses chapters 14 15 and 16 and then of course after
that as Christ concludes as it were his ministry to his disciples
the beginning of chapter 17 we're told these words by Jesus and
lifted up his eyes to heaven he turns from addressing his
disciples and now begins to address his father in heaven in that
remarkable high priestly prayer that we find in the 17th chapter. But as we come to consider the
words that I've just read, I want us to consider something of the
humiliation and the exaltation of Christ. We have these two
things spoken of quite clearly in the text. First is humiliation. his descent as it were from heaven
to earth and then his exaltation as he returns from the earth
again to heaven. I came forth from the father
and I'm coming to the world again I leave the world and go to the
father and so following that very simple division as we look
at each of the clauses of the verse that's before us. First
of all, to say something with regards to Christ's humiliation. When he utters these words, that's
what he is referring to, how he had descended, he had come
from the highest heavens and had entered into a world that
lies in the wicked one, a fallen world, I am come forth from the
Father, and am come into the world." What is this humiliation
then that the Lord Jesus Christ is speaking of when He utters
such words as we find at the beginning of this verse? What
is it? What is the humiliation? Well, first of all to say what
it is not, He is not here in any way speaking of His Sonship. There is, when we think of the
person of the Lord Jesus, the second person in the Godhead,
there is of course a coming forth of the Son in the Godhead. When He says here then, I came
forth from the Father, There is that eternal generation as
we call it, that great mystery of the doctrine of the Trinity
and the relationship between the persons in the Godhead. is that one who is eternally
begotten of the Father." And isn't that really hinted at in
some way when he utters these words at the beginning of the
text? I came forth from the Father. Literally, I came out of the
Father. He says something very similar
previously there in chapter 8 and verse 42, I proceeded forth,
he says, and came from God. Christ is the only begotten Son
which is in the bosom of the Father. We are familiar with
such words. We have them there, of course,
in chapter 1 and verse 18. He is the only begotten Son which
is in the bosom of the Father. Paul speaks of Him as God's own
Son. God's own Son. And again John
says He is the Son of the Father in truth and love. He is truly the Son of God. That is the relationship that
He sustains from all eternity in that great mystery of the
Trinity the Father begetting, the Son begotten, and the Holy
Ghost proceeding from the Father and the Son, the inter-Trinitarian
relationship. And we've referred previously
to those words that we find in the psalm, in the second psalm,
in verse 7, where God says to him, Thou art my Son, this day
have I begotten thee. And what is the day that God
is speaking of? This day, that is the eternal
day. begotten in eternity as Luther said it neither implies
yesterday nor tomorrow but always a present time always today he
never began to be born he never will cease to be born he is that
one then who is eternally begotten I came forth I came forth from
the Father who's going forth says the Prophet, whose goings
forth have been of old from everlasting, the eternal Son of the eternal
Father. When there were no depths, he
says, I was brought forth. When there were no fountains
abounding with water, before the mountains were settled, before
the hills, was I brought forth. all these great truths and that
we see in Scripture both in the Old Testament as well as the
New Testament that indicates to us this relationship between
God the Father and God the Son. Now this eternal generation that
we speak of is of course not humiliation. In fact, This is
the glory that belongs to the Lord Jesus as God the Son. As
John says here in the opening chapter in verse 14, we beheld
His glory. The glory as of the only begotten
of the Father, full of grace and truth. John defines in what
the glory of the Lord Jesus is. And the glory is that He is God's
Son. He is the only begotten Son,
the Son of the Father in truth and in love. And we know it was
because he demonstrated and said that he was the Son of God that
the Jews sought to kill him. In chapter 5, remember, they sought the more to kill
him, we are told. because he had not only broken the Sabbath,
or their concept of what it was to keep the Sabbath, he had healed
the lame man there at the Pool of Bethesda, and he'd done that
miracle on the Sabbath day, healing the man. And as they despised
and hated him, because they said he had broken their false concept
of what it was to keep that day, But there was something more.
They sought the more to kill him because he not only had broken
the Sabbath, but said that God was his father, making himself
equal with God. And that was the charge that
they laid against him before Pontius Pilate, as we see later
in chapter 19 and verse 7. He was to be executed, they said,
because he made himself the son of God. He was a blasphemer.
Well, they understood what it meant when he spoke in those
terms of his sonship. He is one with the Father. There
is an eternal Father, there is an eternal Son, there is an eternal
Spirit. And he says here in chapter 10
and verse 30, I and my Father are one. I and my Father are
one. All before Abraham was, I am. He is the great I am that I am. He is Jehovah. He is Jehovah
Jesus. He is the eternal Son of God. Now, those who are believers
in Him, they also are the sons of God. But they are God's sons
by adoption. It is only the Lord Jesus who
can be spoken of as the only begotten of the Father. And the remarkable thing is that
the believer's adoption is rooted and grounded in that sonship
of the Lord Jesus Christ. We see that quite clearly there
in Galatians chapter 4 and verses 5 and 6. Believers receive the adoption
of sons They receive the adoptions of sons because God has sent
forth the Spirit of His Son into their hearts, crying, Abba, Father. But they are adopted sons. But
He is that One who is the Only Begotten Son, the One who truly
came forth from the Father, came forth out
of the Father. And so When we think of his humiliation,
there's nothing of humiliation in the eternal sonship of the
Lord Jesus Christ. No, he is clearly one with the
Father, equal to the Father. In the great mystery of the Trinity,
there's no superiority and inferiority. There's no priority of one person
over the other. The Lord Jesus is that one in
the language of the Creed who is God of God, very God of very
God, begotten, not made, and of one substance with the Father. Well, what then? What then is
the humiliation? And that's what really is being
spoken of here at the beginning of the verse. I came forth from
the Father, he says, and am come into the world. It is not His
eternal sonship, it's not affiliation. What is being spoken of here,
what the Lord is declaring, is the truth of His incarnation. And it is very much a descending. Where does He come? He comes
into the world. He comes into the world. Twice
we have mention of the world here, I came forth from the Father
and then come into the world, again I leave the world and go
to the Father. Oh, what a descent is this! That he who is the eternal Son
of God should come into this world and should appear as a
man, as a real man. Remember the language again that
we have there in Galatians chapter 4, when the fullness of the time
has come. God sent forth his Son, made
of a woman, made under the law. This was the manner in which
he came into the world. He became a real man. And the disciples, those that
the Lord is speaking to, those that the Lord is instructing
and teaching in these discourses the disciples were brought to
believe this as he says in the end of the previous 27th verse
concerning them as I believed that I came out from God he says the Father himself loves
you because you have loved me and have believed that I came
out from God. And how we see it, how we see
it in the course of the Lord's ministry, how these things are
clearly being shown them. We can think of Peter and that
confession that he makes there at that says in Philippi, recorded
in Matthew 16, when the Lord inquires what's being said concerning
him, it's not that he is ignorant, but he is drawing out his disciples. What do men say? Who do they
say that I am? And they tell him what's being
said by others. He is Elijah, or he's another
of the prophets that has appeared. Or he's John the Baptist who's
risen from the dead. But then the Lord asks them quite
directly their own opinion. And it is Peter who makes that
great confession, Thou art the Christ. Thou art the Christ,
the Son of the living God. He confesses it. That Jesus of
Nazareth is the promised Messiah. He is the Christ. And who is
the Christ? Why the Christ is the Son of God. He is God's manifest
in the flesh and as with Peter so with John also. John the beloved disciple who
was there leaning upon the Lord's bosom when he instituted the
Holy Supper at his last Passover how John can speak of him remember
there in the language of his first epistle how he speaks of
the reality of that human nature that which was from the beginning,
He says, which we have heard, which we have seen with our eyes,
which we have looked upon, and our hands have handled of the
Word of Life. Or how He knew the reality of
that human nature. Who was it? This was the Word.
The Word was made flesh, He says, and dwelt among us, and we beheld
His glory, the glory as of the only begotten of the Father,
full of grace and truth. The disciples knew these things.
They believed, he says, that I came out from God. And not only those who were the
Lord's disciples whilst he was here as man upon the earth, but
even after his resurrection from the dead and his ascension on
high and his return to heaven, Think of Paul also. He was one
born out of due time, as it were, and he also believed the reality
of this, the reality of the Incarnation, without controversy. He says,
great is the mystery of godliness. God was manifest in the flesh. He believed this. This is a mark
of all those who are the Lord's disciples. They believe in the
truth of His Incarnation. and the unbeliever cannot believe
this cannot begin to understand or to tell this look at the language
that we have previously in chapter 8 verse 14 Jesus answers and says
unto them there will be a record of myself Yet my record is true,
for I know whence I came and whither I go, but ye cannot tell
whence I come and whither I go." Here is the Lord, you see, speaking
to the Pharisees, those religious leaders. And yet they couldn't
believe these things. They couldn't understand these
things. Their eyes were blinded. Their hearts were so hardened
Here is that one who came. He came from heaven. In the great
mystery of godliness, the incarnation, the great miracle of the virgin
birth, he came. The mediator of the new covenant.
And he came, of course, to do a specific work. And he must ever be about that
work, about his father's business. My meat, he says, is to do the
will of him who sent me. and to finish his work and all
the works that the Lord himself is doing all of these works are
constantly bearing witness to him doesn't the Lord constantly
appeal to his works as the vindication of him as it were look at the
language that we have previously in chapter 10 in chapter 10 verse
24 Wherefore then came the Jews
round about him, and said unto him, How long dost thou make
us to doubt? If thou be the Christ, tell us
plainly. Jesus answered them, I told you,
and ye believe not. The works that I do in my Father's
name, they bear witness to me. And then again, verse 37, If
I do not the works of my Father, believe me not. But if I do,
Though ye believe not Me, believe the works, that ye may know and
believe that the Father is in Me, and I am in Him. All the works, all the works
that the Lord does, they bear their witness, their testimony
to Him. And again, in these discourses that begin
in chapter 14 through chapters 15 and 16, look at what he says
there in chapter 14 verse 10, Believest thou not that I am
in the Father and the Father in me? The words that I speak
unto you I speak not of myself but the Father that dwelleth
in me he doeth the works. Believe me that I am in the Father
and the Father in me or else believe me for the very works
sake. He is constantly demonstrating
there, the fact that He has come. He has come from heaven, He has
come from the Father, He has come into the world, He has come
to accomplish that great work that He had undertaken in the
eternal covenant. He has come then as God's servant. And in that sense he can say
that the Father is greater than I. Though, as we've said, on
another occasion he can say, I am my father all one. He is
equal with the Father in the Godhead, in the Trinity, that
great doctrine of God. But in the Covenant he comes
not to do his own will, but the will of Him who had sent him. And yet, and yet at the same
time we have to recognize that in all that the Lord does as
the mediator of that covenant, He does it voluntarily. He does it willingly. We read those words, those familiar
words of Philippians chapter 2, that great passage that's
really dealing with the doctrine of the Lord Jesus Christ. And what does He say? Paul, right
in there, speaks of him who, being in the form of God, thought
it not robbery to be equal with God, but made himself of no reputation,
and took upon him the form of a servant, and was made in the
likeness of men. And being found in fashion as
a man, he became obedient unto death, even the death of the
cross. Oh, he's in the form of God. He's equal with God, and
yet He Himself takes upon Him the form of a servant. It's all
voluntary on His part. He does that so willingly. Again,
when Paul writes in 2 Corinthians 8 and verse 9, he reminds those
believers at Corinth of the grace of our Lord Jesus Christ. Why?
You know the grace of our Lord Jesus Christ, that though He
was rich, Yet for your sakes he became poor, that ye through
his poverty might be made rich. That was his humiliation. He's
rich. To him belongs all the honor
and all the glory of the Godhead. And yet he makes himself poor.
Oh, he takes upon him the form of a servant. He's made in the
likeness of sinful man. That passage that we have referred
to in Philippians 2 at verse 6 following, there is some dispute
over that. Being in the form of God, thought
it not robbery to be equal with God, but made himself of no reputation. And it all centers around a Greek
word. It's what's called the kenosis
controversy. And it's how that word is translated. We have it translated in the
authorised version, not by a single word, but by an expression. Made himself of no reputation. That's one word, really. And
the word literally means to empty. And there are some who say, well,
what he did was empty himself. He emptied himself. we have it
in the hymn of Charles Wesley, emptied himself of all but love
and bled for Adam's fallen race. But to use the word in that very
literal sense doesn't really do justice to what Paul is saying. There in Philippians chapter
2, because the Lord Jesus Christ didn't empty himself of all his
deity. He couldn't cease to be God.
He couldn't empty himself of all his holy attributes as God. He didn't empty himself. He humbled
himself. As a man he willingly humbled
himself, but he never ceased to be God in all the days of
his humiliation here upon the earth. In everything that he
did he was, yes, a man, a real man, but in everything he did
he was also never less than true almighty God. That's the great
mystery. He was in the form of God but
he made himself of no reputation and took upon him the form of
a servant. All the mystery of the incarnation, the humiliation
of the Lord Jesus Christ, In everything He does, He does it
willingly, He does it voluntarily, even when He comes to die. You
think of Him dying there upon the cross. Remember Christ in His covenant offices. He is that
one who was the mediator, is a prophet, a priest, and a king. and all the time he's here upon
the earth he is accomplishing his mediatorial work. In everything
that he does we see something of those offices. He's a prophet
teaching. Why that's what he is doing here
of course in these discourses. And chapter 16 is part of those
discourses. He's a prophet. We see him in
chapter 17 he's a priest as a priest he prays makes intercession as
a priest he will go on to make a sacrifice he's also a king
and he's never anything less than prophet, priest and king
and so when he comes to die that's a kingly act on his part in dying
he is exercising his absolute authority as the King of Kings
and Lord of Lords. What does He say in chapter 10
verse 17? Therefore doth my Father love
me because I lay down my life that I might take it again. No
man taketh it from me. I have power to lay it down and
I have power to take it again. This commandment have I received
of my Father. Or He dies voluntarily. It's a sovereign act on the part
of the Lord Jesus. No man could take that life from
Him. And this is the manner in which He brings His great work here
upon the earth to an end. For He comes to do the will of
the Father and to accomplish all that work that the Father
has given to Him and He must be obedient unto death. even
the death of the cross. And what humiliation! I came
forth from the Father, he says, and am come into the world. And you know when the apostle
deals with that great truth of the doctrine of the Lord Jesus
Christ there in that portion that we read in Philippians chapter
2, it's interesting that the whole context in which He unfolds
that mystery of the incarnation and the work of the Lord Jesus.
The whole context is so practical because he is teaching the Philippians
what humiliation is. What does he say? Verse 3, let
nothing be done through strife or vainglory. But in lowliness
of mind let each esteem other better than themselves. Look
not every man on his own things, but every man also on the things
of others. Let this mind be in you, which
was also in Christ Jesus, who, being in the form of God, thought
it not probably to be equal with God, but made himself of no reputation."
Or the Lord Jesus is set before us then as that one who is a
pattern of real humiliation he comes as one who is God and
yet he willingly serves the will of his father how he humbles
himself by his obedience in every part of his life even his obedience
in the death that he must die upon the cross in order to save
his people Oh yes, He has accomplished salvation for His people, but
we look to Him also as a pattern of holy living. He is the one
that we are to follow. We are to bow to His sovereignty. We are to desire that we might
know in our own hearts that blessed reign of His grace as He comes
to subdue every sin within us. We see then here what the humiliation
is we're to understand it in terms of his incarnation, his
coming into the world, and the work that he comes to fulfill
for the Father here upon the earth. And then, he goes on also
at the end of the text to speak of his exaltation. Again he says,
I leave the world and go to the Father. and of course his return to the
Father marks the completion of his work and he says as much
does he not in his prayer here in verse 4 of chapter 17 I have glorified thee on the
earth I have finished the work which Thou gavest me to do. And now, O Father, glorify Thou
me with Thine own self, with the glory which I had with Thee
before the world was." Or we will return now to the glories
of heaven. The work is now completed. So there is the exaltation. He's
rising from the dead, He's ascending on high, He's returned to the
high courts of heaven. Again, back in chapter 4, rather chapter 14, there in verses
28 and 29, He says to the disciples, You
have heard how I said unto you, I go away and come again unto
you. If you loved me, you would rejoice,
because I said, I go unto the Father, for my Father is greater
than I. And now I have told you before
He come to pass, that when it is come to pass, ye might believe. All they believe not only in
the truth of His incarnation, but also the truth of His resurrection
and His ascension, His return to glory. This is what the Father
hath done. Why? The Father hath highly exalted
Him, giving Him a name which is above every name, that at
the name of Jesus every knee should bow and every tongue confess
of things in heaven and in earth and under the earth. or confessing
that He is Lord to the glory of God the Father and this is
the one we are to look to looking on to Jesus the author and finisher
of our faith who for the joy set before Him endured the cross
despising the shame and He sat down on the right hand of the
throne of God we are to believe and what are
we to believe? we are to believe that blessed
truth He is the author and finisher of our faith. And where does
our faith centres? It centres in a Christ who has
now completed all that great work and ascended on high is
at the right hand of the throne of God. And this is why the Lord prays
as He does in the following prayer here in chapter 17. Glorify thou me with thine own self issued
with the glory which I had with thee before the world was." In his exaltation all the obscurity
of his deity all that was veiled whilst he
was a man here upon the earth all that veil is now removed
He has entered into that place where he was before he descended
to the earth, but he remarkably has ascended now as a glorified
man. It is the God-man who is there
in heaven. And though in some ways that
was anticipated for these disciples, they saw something of the glory of his human nature even whilst
he was here upon the earth in a state of humiliation. I speak
of the transfiguration that's spoken of in the Gospels. We
have it there at the beginning of Matthew chapter 17. After
six days Jesus taketh Peter, James and Johnny's brother and
bringeth them up into a high mountain apart and was transfigured
before them. And his face did shine as the
sun, and his raiment was white as the light. And behold, there
appeared unto them Moses and Elias talking with him." What a remarkable thing it is
that they are witnessing. He's transfigured. They see through
all the veil of humiliation and they see him glorified, but he
is glorified there not simply as the eternal son of God, but
this is that one who is God manifest in the flesh. It's the glory
now that belongs to him as the God-man, as the mediator. And
of course it's after his resurrection that he gives proof of the glory
that belongs now to his human nature in union with his divine
nature. as He shows Himself to them for
40 days by many infallible proofs. That's what we're told in the
opening chapter of the Acts. It was 40 days from His resurrection
to His ascension and what does He do? Time and again He shows
Himself to them. And it's spoken of, it's spoken
of here in John In the 20th chapter we see Him
risen from the dead, coming to His disciples on the very evening
of His resurrection. Verse 19 of chapter 20, Then
the same day at evening, being the first day of the week, when
the doors were shut, where the disciples were assembled for
fear of the Jews, came Jesus and stood in the midst. and saith
unto them, Peace be unto you. And when he had so said, he showed
them his hands and his side. Then were the disciples glad
when they saw the Lord. Why, they see his glorified humanity
now. It's the very one who was crucified
that is before them. And not only on that first day,
the day of his resurrection, But on the following Lord's Day, eight days later,
verse 26, After eight days again his disciples were with him,
and Thomas with them. Then came Jesus, the doors being
shut, and stood in the midst, and said, Peace be unto you.
Then saith he to Thomas, Reach hither thy finger, and behold
my hands, and reach hither thy hand, and thrust it into my sight,
and be not faithless. but believing. And Thomas answered
and said unto him, My Lord and my God. Why, Thomas wasn't there,
of course, that first time, but he's there now on this day. And
what does the Lord say? Thomas, because thou hast seen
me, thou hast believed. Blessed are they that have not
seen and yet have believed. How the Lord shows himself then
as that one who is now glorified and then again of course in the
21st chapter at the end of the book they are there by the sea
of Tiberias, the sea of Galilee we are told at the beginning
of that chapter after these things Jesus showed himself again to
the disciples at the sea of Tiberias and on this wise showed he himself
Oh, they're there and they're fishing. They were fishermen,
of course. But what does the Lord do? He calls them. He calls them to come to Him
and dine with Him. Verse 12, Jesus saith unto them,
Come and dine. None of the disciples durst ask
Him who art thou, knowing that it was the Lord. Jesus then cometh,
and taketh bread, and giveth to them, and fish likewise. this
is now the third time that Jesus showed himself to his disciples
after he was risen from the dead all they they favoured then to witness the
blessed truth of what he had said here in the text again I
leave the world and go to the Father he would in due time you see
ascend in that self-same body, that risen, that glorified body,
he would ascend again to heaven. And it's interesting how at times
these men were so slow to believe, they didn't always understand.
Previously to this, they couldn't understand what the Lord was
saying to them. Look at what he says at verse
16, a little while, you shall not see me, again a little while
and you shall see me, because I go to the Father. Then said
some of his disciples among themselves, what is this that he saith unto
us, a little while and you shall not see me, and again a little
while and you shall see me, and because I go to the Father. they
said therefore what is this that he says a little while we cannot
tell what he says they can't always understand but then they
do understand as the Lord instructs and thereafter our text He says
in the text, I came forth from the Father and have come into
the world again. I leave the world and go to the
Father. His disciples said unto him,
Lo, now speakest thou plainly, and speakest no proverb. Now
are we sure that thou knowest all things, and needest not that
any man should ask thee? By this we believe that thou
camest forth from God. Now they can understand Previously
they could not understand. I like the remark of Gil. Gil
says this, It's not owing to Christ's different
way of speaking as to their former dullness of hearing. How often
that's true of us. It's our dullness of hearing
that we don't understand. We have to ask the Lord to open
our eyes to the truth of His Word as He brings it before us
because we are so dull of hearing we need to know that gracious
ministry of the Holy Ghost and of course it was as the Lord
completed His work rose from the dead, showed Himself to them
ascended to heaven that He then sent forth the Holy Spirit though
necessary would be that ministry of the Spirit look at what he
says here in the seventh verse nevertheless I tell you the truth
it is expedient for you it is expedient for you that I go away
for if I go not away the Comforter will not come unto you but if
I depart I will send him unto you all that blessed ministry
that glorious donation that the Lord would bestow even the ministry
of God the Holy Ghost. He is that blessed One who will
come to open their understandings that they might believe these
blessed truths. That's what the Lord says there
in chapter 14 verse 26, the Comforter which is the Holy Ghost whom
the Father will send in my name, he shall teach you all things
and bring all things to your remembrance whatsoever I have
said unto you." And you know we have the record there in the
second chapter of the Acts concerning that glorious coming of the Spirit
after the Lord had ascended on high. And Peter declares it to
those who were present at Pentecost Jews and proselytes, converts
to the Jewish religion. What does he say? Therefore being
by the right hand of God exalted, having received of the Father
the promise of the Holy Ghost, He has shed forth this which
ye now see and hear. Oh how we need that blessed ministry
of the Spirit. And of course we sang of it in
that lovely hymn number 29 How we need the Spirit ever to be
our teacher. Conduct, bless, guide thy sinner,
train to Calvary where the Lamb was slain and with us there abide. Let us our love redeem and meet.
We pour His pierced hands and feet and view His wounded side. How He must conduct us, how He
must instruct us, teach us for what to pray and have. And since,
kind God, it is only Thou, the throne of grace, canst move,
pray Thou for us, that we through faith may feel the effects of
Jesus' death, through faith that works by love. Oh, that is the
greatest of all the gifts that the Lord Jesus Christ ever bestowed
upon His people, the ministry of the Holy Ghost. But He has ascended on high He's
led captivity captive. He's received gifts, it says.
Gifts for men that the Lord God might dwell amongst them. Yes,
the greatest of all those gifts is the Holy Ghost, but what does
the Holy Ghost come to do? He comes to work in the hearts
of believers all that saving faith, all that justifying faith,
all that praying faith. He comes to work in the heart
all that real repentance that sorrowing over sins, that turning
from sins and all these gifts come to us from the Lord Jesus
Christ because now He is ascended, He is exalted on high and He
has now bestowed that great gift of God the Holy Ghost to work
mightily and effectually and to make Christ's work, a blessed
reality, in the hearts of all His people. All we have to come
to do is not to partake even of Christ's resurrection. He
was put to death in the flesh, quickened by the Spirit. And
now we need to be quickened by that selfsame Spirit. The exceeding greatness of His
power To us will do believe, says Paul, according to the working
of his mighty power which he wrought in Christ when he raised
him from the dead. Or the same power that was there
when Christ began his exaltation in the resurrection. And we need
that it should come into our hearts that we might believe
even as these disciples were brought to that
assurance of faith. as they say here in verse 13
now are we sure that thou knowest all things and needest not that
any man should ask thee by this we believe that thou camest forth
from God I came forth from the Father and am coming to the world
again I leave the world and go to the Father. Oh God grant that
we might understand then something of these truths that blessed
humiliation of the Lord Christ and then His glorification and
now of course He is in that place, Heaven itself. There He has gone
to prepare a place. From there He will come again
to receive us unto Himself. Well the Lord be pleased to bless
His work.