| Back to Home Page | Back to
Book Index |
John Chapter
Seventeen
John 17
Chapter 17 is divided thus: Verses 1-5 relate to Christ
Himself
to His taking His position in glory
to His work
and to that glory as
belonging to His Person
and the result of His work. Verses 1-3 present His new
position in two aspects: "glorify thy Son"-power over all flesh
for
eternal life to those given to Him; verses 4
5
His work and its results. In
verses 6-13 He speaks of His disciples as put into this relationship with the
Father by His revealing His name to them
and then His having given them the
words which He had Himself received
that they might enjoy all the full
blessedness of this relationship. He also prays for them that they may be one
as He and the Father were. In verses 14-21 we find their consequent
relationship to the world; in verses 20
21
He introduces those who should
believe through their means into the enjoyment of their blessing. Verses 22-26
make known the result
both future
and in this world
for them: the possession
of the glory which Christ Himself had received from the Father-to be with Him
enjoying the sight of His glory-that the Father's love should be with them here
below
even as Christ Himself had been its object-and that Christ Himself
should be in them. The last three verses alone take the disciples up to heaven
as a supplemental truth.
This is a brief summary of this marvellous chapter
in which we are
admitted
not to the discourse of Christ with man
but to hear the desires of
His heart
when He pours it out to His Father for the blessing of those that
are His own. Wonderful grace that permits us to hear these desires
and to
understand all the privileges that flow from His thus caring for us
from our
being the subject of intercourse between the Father and the Son
of their
common love towards us
when Christ expresses His own desires-that which He has
at heart
and which He presents to the Father as His own personal wishes!
Some explanations may assist in apprehending the meaning
of certain passages in this marvellous and precious chapter. May the Spirit of
God aid us!
The Lord
whose looks of love had until then been
directed towards His disciples on the earth
now lifts His eyes to heaven as He
addresses His Father. The hour was come to glorify the Son
in order that from the
glory He might glorify the Father. This is
speaking generally
the new
position. His career here was finished
and He had to ascend on high. Two
things were connected with this-power over all flesh
and the gift of eternal
life to as many as the Father had given Him. "The head of every man is
Christ." Those whom the Father had given Him receive eternal life from Him
who has gone up on high. Eternal life was the knowledge of the Father
the only
true God
and of Jesus Christ
whom He had sent. The knowledge of the Almighty
gave assurance to the pilgrim of faith; that of Jehovah
the certainty of the
fulfilment of the promises of God to Israel; that of the Father
who sent the
Son
Jesus Christ (the Anointed Man and the Saviour)
who was that life itself
and so received as a present thing (1 John 1:1-4)
was life eternal. True
knowledge here was not outward protection or future hope
but the
communication
in life
of communion with the Being thus known to the soul-of
communion with God Himself fully known as the Father and the Son. Here it is
not the divinity of His Person that is before us in Christ
though a divine
Person alone could be in such a place and so speak
but the place that He had
taken in fulfilling the counsels of God. That which is said of Jesus in this
chapter could only be said of One who is God; but the point treated is that of
His place in the counsels of God
and not the revelation of His nature. He
receives all from His Father-He is sent by Him
His Father glorifies Him. [1]
We see the same truth of the communication of eternal
life in connection with His divine nature and His oneness with the Father in 1
John 5:20. Here He fulfils the Father's will
and is dependent on Him in the
place that He has taken
and that He is going to take
even in the glory
however glorious His nature may be. So
also
in chapter 5 of our Gospel
He
quickens whom He will; here it is those whom the Father has given Him. And the
life He gives is realised in the knowledge of the Father
and of Jesus Christ
whom He has sent.
He now declares the conditions under which He takes this place on
high. He had perfectly glorified the Father on earth. Nothing that manifested
God the Father had been wanting
whatever might be the difficulty; the
contradiction of sinners was but an occasion of so doing. But this very thing
made the sorrow infinite. Nevertheless Jesus had accomplished that glory on the
earth in the face of all that opposed itself. His glory with the Father in
heaven was but the just consequence-the necessary consequence
in mere justice.
Moreover Jesus had had this glory with His Father before the world was. His
work and His Person alike gave Him a right to it. The Father glorified on earth
by the Son: the Son glorified with the Father on high: such is the revelation
contained in these verses-a right
proceeding from His Person as Son
but to a
glory into which He entered as man
in consequence of having
as such
perfectly
glorified His Father on earth. These are the verses that relate to Christ.
This
moreover
gives the relationship in which He enters into this new place
as man
His Son
and the work by which He does so in righteousness
and thus
gives us a title
and the character in which we have a place there.
He now speaks of the disciples; how they entered into
their peculiar place in connection with this position of Jesus-into this
relationship with His Father. He had manifested the Father's name to those whom
the Father had given Him out of the world. They belonged to the Father
and the
Father had given them to Jesus. They had kept the Father's word. It was faith
in the revelation which the Son had made of the Father. The words of the
prophets were true. The faithful enjoyed them: they sustained their faith. But
the word of the Father
by Jesus
revealed the Father Himself
in Him whom the
Father had sent
and put him who received them into the place of love
which
was Christ's place; and to know the Father and the Son was life eternal. This
was quite another thing from hopes connected with the Messiah or what Jehovah
had given Him. It is thus
also
that the disciples are presented to the
Father; not as receiving Christ in the character of Messiah
and honouring Him
as possessing His power by that title. They had known that all which Jesus had
was of the Father. He was then the Son; His relationship to the Father was
acknowledged. Dull of comprehension as they were
the Lord recognises them
according to His appreciation of their faith
according to the object of that
faith
as known to Himself
and not according to their intelligence. Precious
truth! (compare chap. 14:7).
They acknowledged Jesus
then
as receiving all from the
Father
not as Messiah from Jehovah; for Jesus had given them all the words
that the Father had given Him. Thus He had brought them in their own souls into
the consciousness of the relationship between the Son and the Father
and into
full communion
according to the communications of the Father to the Son in
that relationship. He speaks of their position through faith-not of their
realisation of this position. Thus they had acknowledged that Jesus came forth
from the Father
and that He came with the Father's authority-the Father had
sent Him. It was from thence He came
and He came furnished with the authority
of a mission from the Father. This was their position by faith.
And now-the disciples being already in this position-He
places them
according to His thoughts and His desires
before the Father in
prayer. He prays for them
distinguishing them completely from the world. The
time would come when (according to Psalm 2) He would ask of the Father with
reference to the world; He was not doing so now
but for those out of the
world
whom the Father had given Him. For they were the Father's. For all that
is the Father's is in essential opposition to the world (compare 1 John 2:16).
The Lord presents to the Father two motives for His
request: 1st
They were the Father's
so that the Father
for His own glory
and because of His affection for that which belonged to Him
should keep them;
2nd
Jesus was glorified in them
so that if Jesus was the object of the
Father's affection
for that reason also the Father should keep them. Besides
the interests of the Father and the Son could not be separated. If they were
the Father's they were
in fact
the Son's; and it was but an example of that
universal truth-all that was the Son's was the Father's
and all that was the
Father's was the Son's. What a place for us! to be the object of this mutual
affection
of these common and inseparable interests of the Father and the Son.
This is the great principle-the great foundation of the prayer of Christ. He
prayed the Father for His disciples
because they belonged to the Father; Jesus
must needs
therefore
seek their blessing. The Father would be thoroughly
interested for them
because in them the Son was to be glorified.
He then presents the circumstances to which the prayer
applied. He was no longer in this world Himself. They would be deprived of His
personal care as present with them
but they would be in this world
while He
was coming to the Father. This is the ground of His request with regard to
their position. He puts them in connection
therefore
with the Holy Father-all
the perfect love of such a Father-the Father of Jesus and their Father
maintaining (it was their blessing) the holiness that His nature required
if
they were to be in relationship with Him. It was direct guardianship. The
Father would keep in His own name those whom He had given to Jesus. The
connection thus was direct. Jesus committed them to Him
and that
not only as
belonging to the Father
but now as His own
invested with all the value which
that would give them in the Father's eyes.
The object of His solicitude was to keep them in unity
even as the Father and the Son are one. One only divine Spirit was the bond of
that oneness. In this sense the bond was truly divine. So far as they were
filled with the Holy Spirit
they had but one mind
one counsel
one aim. This
is the unity referred to here. The Father and the Son were their only object;
the accomplishing their counsels and objects their only pursuit. They had only
the thoughts of God; because God Himself
the Holy Ghost
was the source of
their thoughts. It was one only divine power and nature that united them-the
Holy Ghost. The mind
the aim
the life
the whole moral existence
were
consequently one. The Lord speaks
necessarily
at the height of His own
thoughts
when He expresses His desires for them. If it is a question of
realisation
we must then think of man; yet of a strength also that is
perfected in weakness.
This is the sum of the Lord's desires-sons
saints
under
the Father's care; one
not by an effort or by agreement
but according to
divine power. He being here
had kept them in the Father's name
faithful to
accomplish all that the Father had committed to Him
and to lose none of those
that were His. As to Judas
it was only the fulfilment of the word. The guardianship
of Jesus present in the world could now no longer exist. But He spoke these
things
being still here
the disciples hearing them
in order that they might
understand that they were placed before the Father in the same position that
Christ had held
and that they might thus have fulfilled in themselves
in this
same relationship
the joy which Christ had possessed. What unutterable grace!
They had lost Him
visibly
to find themselves (by Him and in Him) in His own
relationship with the Father
enjoying all that He enjoyed in that communion
here below
as being in His place in their own relationship with the Father.
Therefore He had imparted to them all the words that the Father had given
Him-the communications of His love to Himself
when walking as Son in that
place here below; and
in the especial name of "Holy Father
" by
which the Son Himself addressed Him from the earth
the Father was to keep
those whom the Son had left there. Thus should they have His joy fulfilled in
themselves.
This was their relationship to the Father
Jesus being
away. He turns now to their relationship with the world
in consequence of the
former.
He gave them the word of His Father-not the words to
bring them into communion with Him
but His word-the testimony of what He was.
And the world had hated them as it had hated Jesus (the living and personal
testimony of the Father) and the Father Himself. Being thus in relationship
with the Father
who had taken them out from the men of the world
and having
received the Father's word (and eternal life in the Son in that knowledge)
they were not of the world even as Jesus was not of the world: and therefor the
world hated them. Nevertheless the Lord does not pray that they might be taken
out of it; but that the Father should keep them from the evil. He enters into
the detail of His desires in this respect
grounded on their not being of the
world. He repeats this thought as the basis of their position here below.
"They are not of the world
even as I am not of the world." What then
were they to be? By what rule
by what model
were they to be formed? By the
truth
and the Father's word is truth. Christ was always the Word
but the
living Word among men. In the scriptures we possess it
written and stedfast:
they reveal Him
bear witness to Him. It was thus that the disciples were to be
set apart. "Sanctify them by thy truth: thy word is the truth." It
was this
personally
that they were to be formed by
the Father's word
as He
was revealed in Jesus.
Their mission follows. Jesus sends them into the world
as the Father had sent Him into the world; into the world-in no wise of the
world. They are sent into it on the part of Christ: were they of it
they could
not be sent into it. But it was not only the Father's word which was the truth
nor the communication of the Father's word by Christ present with His disciples
(points of which from verse 14 till now Jesus had been speaking
"I have
given them thy word"): He sanctified Himself. He set Himself apart as a
heavenly man above the heavens
a glorified man in the glory
in order that all
truth might shine forth in Him
in His Person
raised up from the dead by the
glory of the Father-all that the Father is being thus displayed in Him; the
testimony of divine righteousness
of divine love
of divine power
totally
overturning the lie of Satan
by which man had been deceived and falsity
brought into the world; the perfect model of that which man was according to
the counsels of God
and as the expression of His power morally and in glory-the
image of the invisible God
the Son
and in glory. Jesus set Himself apart
in
this place
in order that the disciples might be sanctified by the
communication to them of what He was; for this communication was the truth
and
created them in the image of that which it revealed. So that it was the
Father's glory
revealed by Him on earth
and the glory into which He had
ascended as man; for this is the complete result-the illustration in glory of
the way in which He had set Himself apart for God
but on behalf of His own.
Thus there is not only the forming and governing of the thoughts by the word
setting us apart morally to God
but the blessed affections flowing from our
having this truth in the Person of Christ
our hearts connected with Him in
grace. This ends the second part of that which related to the disciples
in
communion and in testimony.
In verse 20
He declares that He prays also for those who
should believe on Him through their means. Here the character of the unity
differs a little from that in verse 11. There
in speaking of the disciples
He
says
"as we are"; for the oneness of the Father and the Son shewed
itself in fixed purpose
object
love
work
everything. Therefore the
disciples were to have that kind of unity. Here those who believed
inasmuch as
receiving and taking part in that which was communicated
had their oneness in
the power of the blessing into which they were brought. By one Spirit
in which
they were necessarily united
they had a place in communion with the Father and
the Son. It was the communion of the Father and of the Son (compare 1 John 1:3;
and how similar the language of the apostle is to that of Christ!). Thus
the
Lord asks that they may be one in them-the Father and the Son. This was the
means to make the world believe that the Father had sent the Son; for here were
those that had believed it
who
however opposed their interests and habits
might be
however strong their prejudices
yet were one (by this powerful
revelation and by this work) in the Father and the Son.
Here His prayer ends
but not all His converse with His
Father. He gives us (and here the witnesses and the believers are together) the
glory which the Father has given Him. It is the basis of another
a third
[2] mode of oneness. All partake
it is true
in
glory
of this absolute oneness in thought
object
fixed purpose
which is
found in the oneness of the Father and the Son. Perfection being come
that
which the Holy Ghost had produced spiritually
His absorbing energy shutting
out every other
was natural to all in glory.
But the principle of the existence of this unity
added
yet another character to that truth-that of manifestation
or at least of an
inward source which realised its manifestation in them: "I in them
"
said Jesus
"and thou in me." This is not the simple
perfect oneness
of verse 11
nor the mutuality and communion of verse 21. It is Christ in all
believers
and the Father in Christ
a unity in manifestation in glory
not
merely in communion-a oneness in which all is perfectly connected with its
source. And Christ
whom alone they were to manifest
is in them; and the
Father
whom Christ had perfectly manifested
is in Him. The world (for this will
be in the millennial glory
and manifested to the world) will then know (He
does not say
"that it may believe") that Jesus had been sent by the
Father (how deny it
when He should be seen in glory?) and
moreover
that the
disciples had been loved by the Father
even as Jesus Himself was loved. The
fact of their possessing the same glory as Christ would be the proof.
But there was yet more. There is that which the world
will not see
because it will not be in it. "Father
I will that they whom
thou hast given me be with me where I am." There we are not only like
Christ (conformed to the Son
bearing the image of the heavenly man before the
eyes of the world)
but with Him where He is. Jesus desires that we should see
His glory. [3] Solace and encouragement for us
after
having partaken of His shame: but yet more precious
inasmuch as we see that He
who has been dishonoured as man
and because He became man for our sake
shall
even on that account
be glorified with a glory above all other glory
save His
who has put all things under Him. For He speaks here of given glory. It is this
which is so precious to us
because He has acquired it by His sufferings for
us
and yet it is what was perfectly due to Him-the just reward for having
in
them
perfectly glorified the Father. Now
this is a peculiar joy
entirely
beyond the world. The world will see the glory that we have in common with
Christ
and will know that we have been loved as Christ was loved. But there is
a secret for those who love Him
which belongs to His Person and to our
association with Himself. The Father loved Him before the world was-a love in
which there is no question of comparison but of that which is infinite
perfect
and thus in itself satisfying. We shall share this in the sense of
seeing our Beloved in it
and of being with Him
and of beholding the glory
which the Father has given Him
according to the love wherewith He loved Him
before the world had any part whatever in the dealings of God. Up to this we
were in the world; here in heaven
out of all the world's claims or
apprehension (Christ seen in the fruit of that love which the Fatherhad for Him
before the world existed). Christ
then
was the Father's delight. We see Him
in the eternal fruit of that love as Man. We shall be in it with Him for ever
to enjoy His being in it-that our Jesus
our Beloved
is in it
and is what He
is.
Meantime
being such
there was justice in the dealings
of God with regard to His rejection. He had fully
perfectly
manifested the
Father. The world had not known Him
but Jesus had known Him
and the disciples
had known that the Father had sent Him. He appeals here
not to the holiness of
the Father
that He might keep them according to that blessed name
but to the
righteousness of the Father
that He might make a distinction between the world
on one side
and Jesus with His own on the other; for there was the moral
reason as well as the ineffable love of the Father for the Son. And Jesus would
have us enjoy
while here below
the consciousness that the distinction has
been made by the communications of grace
before it is made by judgment.
He had declared unto them the Father's name
and would
declare it
even when He had gone up on high
in order that the love wherewith
the Father had loved Him might be in them (that their hearts might possess it
in this world-what grace!) and Jesus Himself in them
the communicator of that
love
the source of strength to enjoy it
conducting it
so to speak
in all
the perfection in which He enjoyed it
into their hearts
in which He
dwelt-Himself the strength
the life
the competency
the right
and the means
of enjoying it thus
and as such
in the heart. For it is in the Son who declares
it to us
that we know the name of the Father whom He reveals to us. That is
He would have us enjoy now that relationship in love in which we shall see Him
in heaven. The world will know we have been loved as Jesus when we appear in
the same glory with Him; but our part is to know it now
Christ being in us.
[1] The
more we examine the Gospel of John
the more we shall see One who speaks and
acts as a divine Person-one with the Father-alone could do
but yet always as
One who had taken the place of a servant
and takes nothing to Himself
but
receives all from His Father. "I have glorified thee": "now
glorify me." What language of equality of nature and love! but He does not
say
And now I will glorify myself. He has taken the place of man to receive
all
though it be a glory He had with the Father before the world was. This is
of exquisite beauty. I add
it was out of this the enemy sought to seduce Him
in
vain
in the wilderness.
[2]
There are three unities spoken of. First of the disciples
"as we
are
" unity by the power of one Spirit in thought
purpose
mind
service
the Holy Ghost making them all one
their path in common
the expression of His
mind and power
and of nothing else. Then
of those who should believe through
their means
unity in communion with the Father and the Son
"one in
us"-still by the Holy Ghost but
as brought into that
as already said
above
as in 1 John 1:3. Then unity in glory
"perfect in one
" in
manifestation and descending revelation
the Father in the Son
and the Son in
all of them. The second was for the world's believing
the third for its
knowing. The two first were literally accomplished according to the terms in
which they are expressed. How far believers are departed from them since need
not be said.
[3] This
answers to Moses and Elias entering into the cloud
besides their display in
the same glory as Christ
standing on the mountain.
── John Darby《Synopsis of John》
John 17
Chapter Contents
Christ's prayer for himself. (1-5) His prayer for his
disciples. (6-10) His prayer. (11-26)
Commentary on John 17:1-5
(Read John 17:1-5)
Our Lord prayed as a man
and as the Mediator of his
people; yet he spoke with majesty and authority
as one with and equal to the
Father. Eternal life could not be given to believers
unless Christ
their
Surety
both glorified the Father
and was glorified of him. This is the
sinner's way to eternal life
and when this knowledge shall be made perfect
holiness and happiness will be fully enjoyed. The holiness and happiness of the
redeemed
are especially that glory of Christ
and of his Father
which was the
joy set before him
for which he endured the cross and despised the shame; this
glory was the end of the sorrow of his soul
and in obtaining it he was fully
satisfied. Thus we are taught that our glorifying God is needed as an evidence
of our interest in Christ
through whom eternal life is God's free gift.
Commentary on John 17:6-10.
(Read John 17:6-10.)
Christ prays for those that are his. Thou gavest them me
as sheep to the shepherd
to be kept; as a patient to the physician
to be
cured; as children to a tutor
to be taught: thus he will deliver up his
charge. It is a great satisfaction to us
in our reliance upon Christ
that he
all he is and has
and all he said and did
all he is doing and will do
are of
God. Christ offered this prayer for his people alone as believers; not for the
world at large. Yet no one who desires to come to the Father
and is conscious
that he is unworthy to come in his own name
need be discouraged by the
Saviour's declaration
for he is both able and willing to save to the
uttermost
all that come unto God by him. Earnest convictions and desires
are
hopeful tokens of a work already wrought in a man; they begin to evidence that
he has been chosen unto salvation
through sanctification of the Spirit and
belief of the truth. They are thine; wilt thou not provide for thine own? Wilt
thou not secure them? Observe the foundation on which this plea is grounded
All mine are thine
and thine are mine. This speaks the Father and Son to be
one. All mine are thine. The Son owns none for his
that are not devoted to the
service of the Father.
Commentary on John 17:11-16
(Read John 17:11-16)
Christ does not pray that they might be rich and great in
the world
but that they might be kept from sin
strengthened for their duty
and brought safe to heaven. The prosperity of the soul is the best prosperity.
He pleaded with his holy Father
that he would keep them by his power and for
his glory
that they might be united in affection and labours
even according
to the union of the Father and the Son. He did not pray that his disciples
should be removed out of the world
that they might escape the rage of men
for
they had a great work to do for the glory of God
and the benefit of mankind.
But he prayed that the Father would keep them from the evil
from being
corrupted by the world
the remains of sin in their hearts
and from the power
and craft of Satan. So that they might pass through the world as through an
enemy's country
as he had done. They are not left here to pursue the same
objects as the men around them
but to glorify God
and to serve their
generation. The Spirit of God in true Christians is opposed to the spirit of
the world.
Commentary on John 17:17-19
(Read John 17:17-19)
Christ next prayed for the disciples
that they might not
only be kept from evil
but made good. It is the prayer of Jesus for all that
are his
that they may be made holy. Even disciples must pray for sanctifying
grace. The means of giving this grace is
"through thy truth
thy word is
truth." Sanctify them
set them apart for thyself and thy service. Own
them in the office; let thy hand go with them. Jesus entirely devoted himself
to his undertaking
and all the parts of it
especially the offering up himself
without spot unto God
by the eternal Spirit. The real holiness of all true
Christians is the fruit of Christ's death
by which the gift of the Holy Ghost
was purchased; he gave himself for his church
to sanctify it. If our views
have not this effect on us
they are not Divine truth
or we do not receive
them by a living and a working faith
but as mere notions.
Commentary on John 17:20-23
(Read John 17:20-23)
Our Lord especially prayed
that all believers might be
as one body under one head
animated by one soul
by their union with Christ
and the Father in him
through the Holy Spirit dwelling in them. The more they
dispute about lesser things
the more they throw doubts upon Christianity. Let
us endeavour to keep the unity of the Spirit in the bond of peace
praying that
all believers may be more and more united in one mind and one judgment. Thus
shall we convince the world of the truth and excellence of our religion
and
find more sweet communion with God and his saints.
Commentary on John 17:24-26
(Read John 17:24-26)
Christ
as one with the Father
claimed on behalf of all
that had been given to him
and should in due time believe on him
that they
should be brought to heaven; and that there the whole company of the redeemed
might behold his glory as their beloved Friend and Brother
and therein find
happiness. He had declared and would further declare the name or character of
God
by his doctrine and his Spirit
that
being one with him
the love of the
Father to him might abide with them also. Thus
being joined to Him by one
Spirit
they might be filled with all the fulness of God
and enjoy a
blessedness of which we can form no right idea in our present state.
── Matthew Henry《Concise Commentary on John》
John 17
Verse 2
[2] As
thou hast given him power over all flesh
that he should give eternal life to
as many as thou hast given him.
As thou hast given him power over all flesh — This answers to glorify thy Son. That he may give eternal life
etc.-This answers to that thy Son may glorify thee.
To all whom thou hast given him — To all believers. This is a clear proof that Christ designed his
sacrifice should avail for all: yea
that all flesh
every man
should partake
of everlasting life. For as the Father had given him power over all flesh
so
he gave himself a ransom for all.
Verse 3
[3] And this is life eternal
that they might know thee the only true God
and
Jesus Christ
whom thou hast sent.
To know — By
loving
holy faith
thee the only true God - The only cause and end of all
things; not excluding the Son and the Holy Ghost
no more than the Father is
excluded from being Lord
1 Corinthians 8:6; but the false gods of the
heathens; and Jesus Christ - As their prophet
priest
and king: this is life
eternal - It is both the way to
and the essence of
everlasting happiness.
Verse 4
[4] I
have glorified thee on the earth: I have finished the work which thou gavest me
to do.
I have finished the work — Thus have I glorified thee
laying the foundation of thy kingdom on
earth.
Verse 5
[5] And
now
O Father
glorify thou me with thine own self with the glory which I had
with thee before the world was.
The glory which I had — He does not say received - He always had it
till he emptied himself of
it in the days of his flesh.
Verse 6
[6] I have manifested thy name unto the men which thou gavest me out of the
world: thine they were
and thou gavest them me; and they have kept thy word.
I have manifested thy name — All thy attributes; and in particular thy paternal relation to
believers; to the men whom thou hast given me - The apostles
and so John 17:12.
They were thine — By
creation
and by descent from Abraham.
And thou hast given them me — By giving them faith in what I have spoken. So John 17:9.
Verse 7
[7] Now
they have known that all things whatsoever thou hast given me are of thee.
Now they know that all things — Which I have done and spoken
are of thee - And consequently right and
true.
Verse 8
[8] For
I have given unto them the words which thou gavest me; and they have received
them
and have known surely that I came out from thee
and they have believed
that thou didst send me.
They have received them — By faith.
Verse 9
[9] I
pray for them: I pray not for the world
but for them which thou hast given me;
for they are thine.
I pray not for the world — Not in these petitions
which are adapted to the state of believers
only. (He prays for the world at John 17:21
23
that they may believe - That they
may know God hath sent him.) This no more proves that our Lord did not pray for
the world
both before and afterward
than his praying for the apostles alone
John 17:6-19
proves that he did not pray for
them also which shall believe through their word
John 17:20.
Verse 10
[10] And
all mine are thine
and thine are mine; and I am glorified in them.
All things that are mine are thine
and that
are thine are mine — These are very high and strong
expressions
too grand for any mere creature to use; as implying that all
things whatsoever
inclusive of the Divine nature
perfections
and operations
are the common property of the Father and the Son. And this is the original
ground of that peculiar property
which both the Father and the Son have in the
persons who were given to Christ as Mediator; according to what is said in the
close of the verse
of his being glorified by them; namely
believing in him
and so acknowledging his glory.
Verse 11
[11] And
now I am no more in the world
but these are in the world
and I come to thee.
Holy Father
keep through thine own name those whom thou hast given me
that
they may be one
as we are.
Keep them through thy name — Thy power
mercy
wisdom
that they may be one - with us and with each
other; one body
separate from the world: as we are - By resemblance to us
though not equality.
Verse 12
[12]
While I was with them in the world
I kept them in thy name: those that thou
gavest me I have kept
and none of them is lost
but the son of perdition; that
the scripture might be fulfilled.
Those whom thou hast given me I have guarded
and none of them is lost
but the son of perdition — So
one even of them whom God had given him is lost. So far was even that decree
from being unchangeable! That the Scripture might be fulfilled - That is
whereby the Scripture was fulfilled. The son of perdition signifies one that
deservedly perishes; as a son of death
2 Samuel 12:5; children of hell
Matthew 23:15
and children of wrath
Ephesians 2:3
signify persons justly obnoxious
to death
hell
wrath. Psalms 109:8.
Verse 13
[13] And
now come I to thee; and these things I speak in the world
that they might have
my joy fulfilled in themselves.
In the world —
That is
before I leave the world.
My joy —
The joy I feel at going to the Father.
Verse 15
[15] I
pray not that thou shouldest take them out of the world
but that thou
shouldest keep them from the evil.
That thou wouldest take them out of the world — Not yet: but that thou wouldest keep them from the evil one - Who reigns
therein.
Verse 17
[17]
Sanctify them through thy truth: thy word is truth.
Sanctify —
Consecrate them by the anointing of thy Spirit to their office
and perfect
them in holiness
by means of thy word.
Verse 19
[19] And
for their sakes I sanctify myself
that they also might be sanctified through
the truth.
I sanctify myself — I
devote myself as a victim
to be sacrificed.
Verse 20
[20]
Neither pray I for these alone
but for them also which shall believe on me
through their word;
For them who will believe — In all ages.
Verse 21
[21] That
they all may be one; as thou
Father
art in me
and I in thee
that they also
may be one in us: that the world may believe that thou hast sent me.
As thou art in me —
This also is to be understood in a way of similitude
and not of sameness or
equality.
That the world may believe — Here Christ prays for the world. Observe the sum of his whole prayer
1.
Receive me into thy own and my glory; 2. Let my apostles share therein; 3. And
all other believers: 4. And let all the world believe.
Verse 22
[22] And
the glory which thou gavest me I have given them; that they may be one
even as
we are one:
The glory which thou hast given me
I have
given them — The glory of the only begotten shines in
all the sons of God. How great is the majesty of Christians.
Verse 24
[24]
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: for thou lovedst me
before the foundation of the world.
Here he returns to the apostles.
I will — He
asks
as having a right to be heard
and prays
not as a servant
but a Son: that
they may behold my glory - Herein Is the happiness of heaven
1 John 3:2.
Verse 25
[25] O
righteous Father
the world hath not known thee: but I have known thee
and
these have known that thou hast sent me.
Righteous Father —
The admission of believers to God through Christ
flows even from the justice
of God.
Verse 26
[26] And
I have declared unto them thy name
and will declare it: that the love
wherewith thou hast loved me may be in them
and I in them.
I have declared to them thy name — Thy new
best name of love; that the love wherewith thou hast loved me -
That thou and thy love
and I and my love
may be in them - That they may love
me with that love.
── John Wesley《Explanatory Notes on John》
Chapter 17. Jesus' Intercession
Glory of
Oneness
Shame of Separation
I. Jesus Prays
for Himself
II. Jesus Prays
for Disciples
III. Jesus
Prays for Believers
── Chih-Hsin Chang《An Outline of The New Testament》
That The World May Know (17:20-23)
INTRODUCTION
1. Shortly before His betrayal
arrest
and crucifixion
Jesus prayed to His Father... a. For Himself - Jn 17:1-5 b. For His disciples - Jn 17:6-19 c. For all His future believers - Jn 17:20-26 2. His prayer is truly remarkable... a. It has been called "The Lord's High Priestly Prayer" b. It is truly "The Lord's Prayer"
a title normally given to the sample prayer found in Mt 6:9-13; Lk 11:2-4 3. We learn what weighed heavily on our Lord's mind
knowing that "the hour has come"... a. He sought to be glorified by His Father b. He was concerned for the well-being of His disciples c. He wanted His followers to be one
even as He and the Father were one - Jn 17:20-23 4. It is our Lord's concern for unity that I want us to examine in this study... a. Why was unity so important to Jesus? b. What has Jesus done that it might be accomplished? c. In our religiously divided world today
how can we maintain unity among those who believe in Jesus? [As we look closer at our text (Jn 17:20-23)
we are immediatelyimpressed with...] I. THE IMPORTANCE OF UNITY
A. "THAT THE WORLD MAY BELIEVE" - Jn 17:21 1. Without unity
it is difficult to persuade unbelievers that Jesus came from God a. Those in the world care little about doctrine and theological distinctions b. But in a world with racial
ethnic and cultural divisions
unity can capture their attention! 2. This is not to say that doctrine is not important! a. Jesus had already emphasized the importance of abiding in His word - Jn 8:31 b. But the proclamation of truth must be accompanied by unity 3. When we are united in Christ
it gives credence to our claims a. That Jesus was sent from God b. That as the Son of God who rose from the dead... 1) He lives in our hearts 2) He has transformed our lives by the power of His resurrected life! -- Which is why some have referred to unity as "The FinalApologetic" (Schaeffer)
B. "THAT THE WORLD MAY KNOW" - Jn 17:23 1. Jesus again emphasizes the power of unity among His disciples to convince an unbelieving world! 2. Not only that they may know God sent Jesus... a. But that God has also loved them! - Jn 3:16; 1 Jn 4:9-10 b. Indeed
even as God loves His only begotten Son ("as Youhave loved Me")!
3. What a powerful message we have to share with the world! a. God loves them even as He loves His Son! b. But to convince the world of such love
unity among disciples is imperative! [In light of Jesus' prayer for unity
no true disciple can be contentwith religious division as it exists today (cf. 1 Co 1:10). Paramount in our discipleship should be efforts to eliminate any kind ofreligious division that is contrary to the will of Christ! But how can we be one
even as the Father and the Son are one? Hereare some thoughts on...] II. THE ATTAINMENT OF UNITY
A. JESUS HAS PROVIDED "GLORY" FOR US TO BE ONE... 1. "Glory" which He had received from the Father - Jn 17:22 a. Which He had given to His disciples b. Which enabled them to be one just as He and the Father were one! 2. What is this "glory" to which Jesus refers? a. It may involve the idea of Jesus abiding in us 1) I.e.
the glory of Jesus abiding in us even as the Father abides in the Son 2) Through such abiding
we may be made perfect in one - Jn 17:23 b. Certainly without abiding in Jesus
we can do nothing - cf. Jn 15:4-5 [Whatever the "glory" refers to
we should note that true unity comes from Jesus Himself; with this in mind
note the following...] B. JESUS ATTAINED UNITY THROUGH HIS DEATH ON THE CROSS... 1. As Paul expounded in Ep 2:14-16 a. The division between Jew and Gentile ended at the cross b. Jesus died to make it possible for us to be one body! - Ep 4:4 2. When we come to Christ through obedience to His gospel
we are united with all believers in His one body! a. We are baptized into one body - 1 Co 12:13 b. Thus we begin the Christian life united with all believers in Christ! [When it comes to "attaining" unity
Jesus accomplished the unity forwhich He prayed! Our challenge is "maintaining" this unity if we wishto honor Jesus' prayer...] III. THE MAINTENANCE OF UNITY
A. REQUIRES THAT WE OBEY THE DOCTRINE OF CHRIST... 1. Unity is impossible without adherence to the same standard a. Unless there were standards regarding weights and measures
confusion and division would result every time we went to the store b. Religious division occurs because people accept different standards of authority 1) Some accept the authority of a pope
presbytery
prophet
or preacher 2) We cannot maintain the unity for which Jesus died unless we can agree on the same standard 2. For Christians our standard of authority must be that which... a. Originated from Christ - cf. Jn 8:31; Mt 28:18 b. Was delegated to His apostles - cf. Jn 13:20; Mt 28:20;Ac 2:42
c. Was proclaimed and written by His apostles - cf. 1 Th 2:13;1 Co 14:37
3. Taught by His apostles
we must be careful to... a. Observe ALL that He has commanded - Mt 28:20 b. Not allow traditions of men to make void the commandments of God - Mt 15:3-6 c. Not teach as doctrine the commandments of (uninspired) men - Mt 15:9 -- The "apostles' doctrine" (i.e.
the New Testament) must be our standard of authority
even as Jesus acknowledged when He prayed "for those who will believe in Me through their word" (i.e.
the apostles' teaching) - Jn 17:20 B. REQUIRES THAT WE HAVE THE MIND OF CHRIST... 1. As Paul instructed the Philippians - Ph 2:2-5 a. There is no place for selfish ambition or conceit b. We must esteem others highly
and look out for their interests 2. As Paul wrote to the Ephesians - Ep 4:1-3 a. We must manifest lowliness
gentleness
longsuffering
forbearance in love b. With such diligence
we "keep" (maintain) the unity of the Spirit in the bond of peace -- Without this "mind" of Christ
we will misuse the word of God and destroy the unity Jesus attained through His death on the cross! [With His doctrine before us
His mind in us
we can maintain the unityJesus attained. With lives transformed by His teachings and Hisattitude we provide visible proof to the world that Jesus did come
from God and that the Father loves them also. Finally
some thoughts about a providing a "visible" unity ("That TheWorld May Know")...]
IV. THE DEMONSTRATION OF UNITY
A. MUST BE MANIFESTED IN THE LOCAL CHURCH 1. It is in the context of the local congregation that unity will be most evident a. For that is where interaction of Christians most often occurs b. Note that the warnings against division were often addressed in the context of the local church - e.g.
1 Co1:10-13; 3:3-4; 11:18
2. Therefore unity truly begins "at home" a. We may rightly deplore the religious division elsewhere b. But our first concern must be preserving unity in our own congregation! c. How sad when those who condemn religious division in the denominations can't even preserve unity in their own congregation! B. PRECLUDES ORGANIZATION ABOVE THE LOCAL CHURCH 1. In the New Testament
each congregation was self-governing and independent a. Governed by a plurality of elders (bishops
pastors) whose authority was limited to the flock of God among them - cf. Ac 14:23; 20:28; 1 Pe 5:1-2 b. There was no authority above the local congregation other than that of Christ and His apostles 2. It was only after the apostles died that things soon changed a. "During the second century A.D. churches came to have a single bishop
and then that bishop came to exercise oversight over nearby rural churches as well as the city church so that his ecclesiastical territory became known as a "diocese" or "see" ("eparchy" in the East). Bishops of churches that had been founded by apostles were said to be in succession to the apostles
and hence their teaching was held to be authentic and their authority collegial. By 400 A.D. in the West
the bishop of Rome extraordinary authority above other bishops." (Holman Bible
Dictionary) b. "Ignatius shows that in the early second century the office of bishop over the elders had developed
but Lightfoot hasshown that it was not so in the first century." (Word
Pictures
A. T. Robinson) 3. Such changes were not only unscriptural
but set the stage for denominational division a. Churches were expected to line up under one bishop
patriarch
or council b. Rather than let the Lord Himself judge each church (cf. Re2-3) religious hierarchies began determining which
churches were faithful c. This has led to the denominational division so rampant today
and which presents a religiously divided picture to the world! -- As long as the denominational practice of organizing churches under some hierarchy above the local church continues
religious division will remain! CONCLUSION
1. No true disciple of Jesus should treat religious division with nonchalance... a. It is contrary to our Lord's prayer for unity - Jn 17:20-23 b. It is condemned by Paul as a manifestation of carnality - 1 Co 3:3-4
2. Unity among disciples of Christ must be a primary concern
for Jesus... a. Died on the cross to attain unity b. Believed it to be "The Final Apologetic" to convince the world that He came from God 3. Since Jesus attained unity through His death
our task is to maintain it by... a. Following the doctrine of Christ as communicated through His apostles b. Displaying the mind of Christ as we interact with one another in our local churches c. Honoring the New Testament pattern of church organization
which is designed to slow the growth of religious division whenever it occurs It is not always possible to avoid religious division (cf. 1 Co 11:19)
but may we do all we can to preserve the unity we enjoy in Christ!
－－《Executable
Outlines》