Separated, but not orphaned.
I. JESUS CONTINUALLY THOUGHTFUL FOR HIS PEOPLE. These disciples could not for a moment place themselves in the present position of their Master. They knew not how he was feeling; they knew not what mental agonies were impending for him. He, on the other hand, the nearer he drew to his own crowning trials, the more he thought of all the terrible experiences of his disciples. Thus we see how entirely Divine Providence takes in all human needs. The time of desolation and perplexity for the disciples was really very short. It extended at the utmost from the arrest in Gethsemane to the morning of the resurrection. Then separation was swallowed up in reunion, and it was made clearer and clearer to the disciples that visible communion, however sweet, was to melt away into an invisible communion, equally sweet and vastly more helpful
II. THE IMPOSSIBILITY OF ANY REAL SEPARATION BETWEEN JESUS AND HIS PEOPLE. The degree of such a separation is indicated by a very strong term. Much separation would be exaggerated if it were called orphanhood. Those are justly reckoned orphans who are bereft of their natural supports and defenses. Orphans must be provided for. Those who have once tasted the good word of life in Christ Jesus cannot get anything to nourish and augment life anywhere else. Hence we see the light in which Jesus looks upon such as are not yet in any living and abiding connection with himself. He looks on them as being unprovided for, in any true and proper manner. In comparison of any real discipline and preparation for the future, they are as the waifs and strays upon the streets, who grow up anyhow, and drift into a manhood of crime and misery. There is such a thing as practical orphanhood, without any consciousness of it. It is surely the intent of the Father of Jesus that we all should be his children; and if we cannot truly say, "Our Father in heaven," what is that but practical orphanhood? We have yet to find the fullness of sonship and brotherhood. It is possible to have the most loving and sheltering of human parentage and yet suffer as the worst of orphans. All other separations are to lose their sting and curse, because nothing can separate us from the love of God in Christ Jesus our Lord.
III. THIS ABIDING COMMUNION IS MANIFESTLY IN THE FULLNESS OF THE TRINITY. Jesus has said that another Paraclete will come, even the Spirit of the truth. Thus he seems to separate himself, begins to depart from his disciples, and as it were looks over his shoulder while he speaks. He had, indeed, to honor the Holy Spirit. As the Father had glorified the Son, saying, "This is my beloved Son; hear ye him;" so Jesus glorifies the Spirit, saying as it were, "This is my Spirit; hear ye him." But immediately the distinction is drawn, there has to be an implication of the unity. Those who had heard Jesus say, "I and the Father are one," must also be made to feel that Jesus and the Spirit are one. And thus we are prepared for the undeniable and beautiful correspondence between the Gospels and the Epistles. The presence of Jesus is now universal as the air, and yet only comprehended and profited by when we have received the Holy Spirit. The Spirit reveals Jesus; does not bring the distant near, but simply lifts the hiding veil. Thus the full Trinity is nearest to us of all things, if only we can be established in living connection with it.—Y.