The very best instruction of Jesus is not given, as in the other Gospels, to a multitude, but is reserved for a select circle of his own followers. It is in the 14th, 15th, and 16th chapters that he rises to the sublimest heights of his doctrine, and the whole of this remarkable discourse is delivered to the disciples after Judas has left the supper-table in order to betray him. The substance of his teaching is no less peculiar than its occasions. The writer conceives of him as holding an altogether singular relation to the Father, and that relation he represents his Christ as continually expounding and insisting upon as of vital moment. The Evangelist himself begins his work by a concise statement of his doctrine on this point. The Logos, he says, was with God in the beginning; the Logos was God. All things were made by it, and nothing was made without it. In it was life, and the life was the light of men. This Light came into the world, but the world did not know him. Even his own, whoever these may have been, did not receive him. To those who did receive him, he gave power to become the sons of God; and these were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. The Logos was made flesh, and dwelt among us, and we beheld his glory, as of the only-begotten of the Father (Jo. i. 1-14). The language of Christ is duly adjusted to this very speculative theory. Thus, he scandalizes the Jews by the bold assertion that he and his Father are one; and adds to their horror by further maintaining that he is in the Father, and the Father in him (Jo. x. 30, 38). Elsewhere, Philip is required to believe in the same truth. In reply to his ignorant request that he may be shown the Father, he is told that seeing Jesus is equivalent to seeing the Father. Moreover, the Father who dwells in Christ performs the works which are apparently done by Christ alone (Jo. xiv. 9-11). The disciples, too, are included in this mystic unity, for they are in Jesus in the same sense in which he is in God (Jo. xiv. 20; xvii. 21, 23). His Father, nevertheless, is greater than himself (Jo. xiv. 28). Jesus has been glorified with the Father before the world existed, and looks forward to a return to that glory. He wishes that those who have been given him on earth may be with him to behold the glory which God, who loved him before the foundation of the world, has given him. That glory he has given them, and they are to be one, even as he and his Father are one; he in them, and God in him (Jo. xvii. 5, 22-24).