A possible theme for this chapter is: “The mission of Jesus Christ and of His followers on earth, unto the glory of God.” This is a prayer from the very heart of God in the flesh!

   The prayer itself was probably spoken after the little party had left the room where the last supper was eaten, and before they crossed the Kidron Valley to the Mount of Olives.

   “After Jesus said this, he looked toward heaven and prayed: “Father, the time has come. Glorify your Son, that your Son may glorify you. {2} For you granted him authority over all people that he might give eternal life to all those you have given him. {3} Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent.”

   In Luke 11:1, the disciples said to Jesus, “Lord, teach us to pray!” It reminds us that we must learn  to pray.

  While praying is as natural to the Christian as breathing is to a mammal, even breathing must be studied and practiced if it is to be correct.

   Singers and public speakers work on their breathing so that they get the most out of their voice and don’t injure it. The fact that we have been praying since childhood is no guarantee that we really know how to pray effectively.

– Posture is not important.

We don’t know if our Lord was kneeling or standing, but we do know that He lifted up His eyes to heaven. The important thing is the posture of the heart. It is much easier to bow the knees than to bow the heart in submission to God. While the outward posture ã‚á‚î‚ be evidence of the inward spiritual attitude, it is now always so.

– We pray to the Father.

The biblical pattern for prayers is to the Father, in the name of the Son, in the power of the Holy Spirit.

   Jesus addressed His Father six times in this prayer…there’s nothing wrong with saying “Father” several times in a prayer! It is not a “bad habit that needs to be cured!”

   We address the Father because prayer is based on sonship.  And it is more than an obligation of the Father to listen…it’s delight when His children fellowship with Him and share their needs.

   Matthew 7:11: “If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!”

   The Father’s heart reaches out in love to His own, and He longs to share good things with them. And the better we know our Father, the easier it is to pray in His will.

– We must yield to the Father’s will.

   A storm passed over the Florida coast and left a great deal of wreckage behind. The next day, as the men were cleaning up their little town, one man said: “I’m not ashamed to admit that I prayed during that storm last night.” One of his friends replied, “Yes, I’m sure the Lord heard many new voices last night.”

   Prayer is not like those little red boxes we see in buildings and occasionally on street corners, marked “use only in emergency.”

   I enjoy sharing good things with my children, but if they only spoke to me when they were in trouble or in need of something, our relationship would quickly deteriorate. Unless we do the will of God, our living will negate our praying.

   Phillip Brooks said: “The purpose of prayer is not to get man’s will done in heaven, but to get God’s will done on earth.”

   If we want to pray in the will of God then we must live in the will of God. Prayer is not something that we do; it is something that we are. It is the highest and deepest expression of the inner person.

– The glory of God should be our primary concern.

   The word “glory” is used in one form or another eight times in this prayer. What does it mean?

   In the Old Testament, the Hebrew word translated “glory” meant “weight, that which is important and honorable.” In the New Testament, the Greek word translated “glory” means “opinion, fame.”

   Theologians tell us that the “glory of God” is the sum total of all that He is, the manifestation of His character. The glory of God is not an attribute of God, but rather is an attribute of all His attributes! He is glorious in wisdom and power, glorious in His mighty works, and glorious in the grace He bestows upon us.

   This prayer teaches us to put God’s concerns before our own!

– We must pray in faith.

   Suppose the Master had looked at His situation through human eyes alone. Could He have prayed the way He did? Suppose He looked back on His years of ministry and evaluated that ministry from a human point of view. It would have looked like a failure! He had very few followers, and His own nation had rejected Him. Humanly speaking, His work had failed.

   Yet, He prayed “I glorified Thee on the earth, having accomplished the work which you gave me to do.”

   By faith, He would be that “grain of wheat” planted in the ground, and He would produce much fruit (John 12:24).

   – Peter was about to deny Him three times

   – Judas at that very hour was with the Jewish council and selling the Master like a common slave

   – Peter, James, and John would go to sleep in the Garden when they should have been encouraging their Lord

   – Yet, He knew this small band of men would be sent into the world to share the gospel message

   -And he knew they would succeed!

* Before we leave these first three verses, let’s make some quick comments:

– The idea of giving is important in this prayer. “Give” in one form or another is used 17 times in our Lord’s prayer and 76 times in the gospel of John.

– Three remarkable gifts are mentioned in these verses.

1. The Father gave the Son authority.

   We’re introduced here to the mysterious inner workings of the Trinity, the plans that were made “before the world was” (vs. 5).

   Authority is the right to act, to exercise power. God gave Christ the authority to do what He did on earth. He also gave Him the authority to judge.

2. The Father gives people to the Son.

   God decided that His Son would live, die, and be raised…and those who would respond to this “gospel” in faith would receive eternal life through faith.

3. The Son gives eternal life to those who are given to Him.

   The word “life” is used 36 times in this gospel. In fact, John wrote so that sinners might trust Christ and receive eternal life…and know they have received it!

   There are five special blessings that belong to those who have been given to the Son by the Father:

   – Eternal life (vs. 2)

   – Knowledge of the Father (vs. 6-7)

   – Christ’s intercession on their behalf (vs. 9)

   – Divine protection in this world (vs. 11-12)

   – Eternal glory (vs. 24)

   What is the earliest recollection that you can bring back from the deep mine of your memory? I have a faint remembrance of my mother going to the hospital for surgery and my grandmother coming to care for us children, but the picture is quite dim.

   The oldest written text the historians can lay their hands on is dated about 3500 B.C., and was found on some clay tablets unearthed in Iraq in 1952.

   But the Bible takes us back beyond time and into eternity. Why? Because we can never really understand what is going on “in time” unless we know what happened “before the world was.”

   If you and I did not believe that God was on His throne, working out His perfect will, we would sink in the storms of life.

   All of which takes us to the opening verses of our text for today:

* What happened “before the world was” (John 17:4-5)

   “I have brought you glory on earth by completing the work you gave me to do. {5} And now, Father, glorify me in your presence with the glory I had with you before the world began.”

   Several facts emerge to help us discover the answer to the question:

– Jesus existed as eternal God.

   Of course, all three members of the Godhead existed; but our special focus of attention in John 17 is the Lord Jesus Christ.

   The gospel of John begins with a declaration of the deity of Christ: “In the beginning was the Word, and the Word was with God, and the Word was God. {2} He was with God in the beginning.”

   It is worth noting that six different persons in this gospel bear witness that Jesus is the Son of God:

   ­ John the Baptist: (John 1:34: “I have seen and I testify that this is the Son of God.”)

   ­ Nathaniel: (John 1:49: “Then Nathaniel declared, “Rabbi, you are the Son of God; you are the King of Israel.“)

   ­ Peter (John 6:69: “We believe and know that you are the Holy One of God.“)

   ­ The healed blind man (John 9:35-38: “Jesus heard that they had thrown him out, and when he found him, he said, “Do you believe in the Son of Man?” {36} “Who is he, sir?” the man asked. “Tell me so that I may believe in him.” {37} Jesus said, “You have now seen him; in fact, he is the one speaking with you.” {38} Then the man said, “Lord, I believe,” and he worshipped him.”)

   ­ Martha (John 11:27: “Yes, Lord,” she told him, “I believe that you are the Christ, the Son of God, who was to come into the world.”)

   ­ Thomas (John 20:28: “Thomas said to him, “My Lord and my God!”)

   The Samaritans called Him “the Savior of the world” in John 4:42, a title that could only belong to Deity. And our Lord Himself affirmed His eternality in John 8:58: “I tell you the truth, Jesus answered, “before Abraham was born, I am!”

2. Jesus shared the Father’s glory.

  John 1:14:  “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.”

    John 17:22:  “I have given them the glory that you gave me, that they may be one as we are one:”

     John 17:24: “”Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.”

    Hebrews 1:3:  “The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.”

   While the verses clearly state this fact, we need to realize one more amazing fact: those who have trusted Jesus possess this glory now and will see God’s glory and share it in heaven one day!

3. Jesus was beloved of the Father.

   “God is love” (1 John 4:8)…and before God poured His love out on mankind, the Persons of the Godhead expressed their perfect love to one another in a glorious communion.

   The Scriptures especially point out the Father’s love for the Son: Matthew 3:17: “And a voice from heaven said, “This is my Son, whom I love; with him I am well pleased.”

   Matthew 17:5: “While he was still speaking, a bright cloud enveloped them, and a voice from the cloud said, “This is my Son, whom I love; with him I am well pleased. Listen to him!”

   And think of what it meant when the Son left the bosom of the Father and came to earth to be hated!

   John 3:16 (“”For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life”). takes on new depth of meaning when you try to comprehend the eternal love of the Father and the Son!

4. The Father established His eternal purpose.

   No verses better teach this principle than Ephesians 3:10-12:  “His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, {11} according to his eternal purpose which he accomplished in Christ Jesus our Lord. {12} In him and through faith in him we may approach God with freedom and confidence.”

   That God has an “eternal purpose” for all things is both scriptural and logical. If God is God at all, He is sovereign. He cannot work independently of His own nature, for then He would cease to be God, something that is impossible.

  His ultimate purpose is to bring glory to His name…and will do this by uniting “all things in Christ” (Eph. 1:10). And it’s to be done through us, the church.

5. The Son covenanted to die for sinners.

   This, of course, is a part of God’s eternal plan.

   Luke 22:21-23:  “But the hand of him who is going to betray me is with mine on the table. {22} The Son of Man will go as it has been decreed, but woe to that man who betrays him.” {23} They began to question among themselves which of them it might be who would do this.”

   Ephesians 1:4:  “For he chose us in him before the creation of the world to be holy and blameless in his sight. In love”

   2 Timothy 1:9:   “…who has saved us and called us to a holy life–not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time…”

The lessons we can learn from our text are many. Let me highlight a few and suggest some implications of these eternal truths.

First, there are lessons to be learned regarding prayer. While our Lord prayed often, we have only a few recorded prayers. I would point out that even the “longer” prayers are relatively short. Jesus warned about “lengthy” prayers, prayers extended because there was the false assumption that “longer was better.” It is not wrong to pray lengthy prayers, but it is not always necessary either. The prayers of our Lord are all different. They do not have a “boiler plate” form, in which He merely fills in the blanks. There is no one style of prayer, and not even one consistent posture for prayer. What is consistent is our Lord’s submission to the will of His Father, and His constant desire to bring glory to the Father. There are times when our Lord’s prayers are private, just as there are times when His prayers are public. There are times when others can benefit (be edified) by hearing our prayers. There are other times when our prayers need to be absolutely private (as, for example, when we confess our secret sins). Also, prayer is an essential companion and counterpart to the proclamation of God’s truth.

The principle lesson should undoubtedly come from the primary theme of our text, and that is the glory of God. It is not only the dominant theme of our text, it is the dominant purpose of history. We are all familiar with Romans 8:28: “And we know that all things work together for good for those who love God, who are called according to his purpose” (Romans 8:28).

We know from this text and others that God uses every circumstance to produce that which is for the ultimate good of His saints. Nothing will ever come into our lives that does not will work together for our good.

The same is true for God’s glory. God employs all creation, every human being, every circumstance, to bring glory to Himself. He uses the rebellion of sinful men to glorify Himself:

Surely the wrath of man shall praise You; With the remainder of wrath You shall gird Yourself (Psalm 76:10, NKJV).

For the scripture says to Pharaoh: “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth” (Romans 9:17).

Is it any wonder, then, that the glory of God should be the ultimate goal of every Christian?

So whether you eat or drink, or whatever you do, do everything for the glory of God (1 Corinthians 10:31).

11 And in this regard we pray for you always, that our God will make you worthy of his calling and fulfill by his power your every desire for goodness and work of faith, 12 that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ (1 Thessalonians 1:11-12).

My confident hope is that I will in no way be ashamed but that with complete boldness, even now as always, Christ will be exalted in my body, whether by life or death (Philippians 1:20).

Whoever speaks, let it be with God’s words. Whoever serves, do so with the strength that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong the glory and the power forever and ever. Amen (1 Peter 4:11).

One of the most joyful wedding ceremonies I have ever performed I conducted for a couple who attends our church. These two lovely people had been dating for some time, and they wanted to be certain that it was God’s will for them to marry. We spent a good deal of time talking through some biblical issues. One evening we were all sitting in our living room, and the fellow turned to me and said, “You know, Bob, I’ve decided that whether we should get married or not depends on the answer to one simple question: ‘Will our marriage glorify God?’” He could not have said anything more true, and more encouraging to me than that. They did get married, and I was privileged to conduct the ceremony.

It is popular among young Christians today to wear a bracelet which has the letters “WWJD” on it. The letters stand for, “What would Jesus do?” That’s not a bad question. From our text and others, we can always safely say, “Jesus would do what brings glory to the Father.” Do you agonize over some decision in your life? Are you seeking to know the will of God in some particular matter? I would suggest that your first response should be that you ask this simple question: “Will it glorify God?” The answer to that question will provide you with much of the guidance you may be seeking.

Christmas is just a few days away. The Lord Jesus came to this earth to glorify God. This He accomplished by His life, by His death, and by His resurrection from the dead. At His birth, the angels who appeared to the shepherds praised God, saying, “Glory to God in the highest. …” That is what Christmas should be for us—a time when we ponder the gift of our Lord, who came to die for our sins, and then to proclaim with hearts filled with joy and gratitude, “Glory to God in the highest.” Often, the glory of God is overlooked or neglected because of our focus on other things—namely, what we hope to gain from Christmas. Let this Christmas season be a time when we seek, first and foremost, to glorify God. And let this be the pattern for the rest of the year. The glory of God is never contrary to our “good”; indeed, the glory of God is the Christian’s highest good. Let it be so for each of us.

In the days of our Lord, there were no printing presses, no Bible concordance programs on CD ROM, no Internet web sites from which to download good Bible study materials. In Old and New Testament times, books were exceedingly rare. One had to copy a book by hand, rather than reproduce another copy by a mere push of a button. Much learning took place by means of discipleship. A disciple followed his chosen “master” around, serving him, listening to him, and learning from him. This is the way our Lord taught, or “discipled,” His disciples. They accompanied Him virtually everywhere He went. They listened and asked many questions, and they learned. Jesus sometimes sent them out two-by-two, which gave them an opportunity to put their teaching and training into practice.

By the time we come to John 17, the discipleship program which our Lord had designed for His disciples was virtually complete. Jesus was ready to return to His Father, leaving His disciples behind. Chapter 17 is our Lord’s “High Priestly Prayer.” The portion of that prayer which we will study in this message is specifically focused on those eleven disciples who remained with Jesus, and who overheard this prayer as they were making their way to the Garden of Gethsemane.

It is not an easy prayer to expound, and reading the commentaries tends to confirm this assessment. As I have agonized in my attempts to trace the argument of our text, I found it helpful to create a grid which traces the development of this chapter by means of several themes or dimensions.

Grid for the Study of John 17

Time	Eternity Past	Christ’s Earthly Ministry	The Future
Place	Jesus in heaven with the Father	Jesus on earth with His disciples	Jesus in heaven, with disciples remaining behind
Relationship	Father and Son	Son and disciples	Father, Son, disciples, and believers in the Son
Function	The Father is known by the Son	The Son reveals the Father to His disciples	Disciples make the Son known to the world
Possession	Believers belong to Father	Believers given to and possessed by the Son	Believers entrusted to Father’s keeping
Mission	Father’s plan to send His Son to earth	Son accomplishes His mission on earth	Son sends His disciples into the world

It is also beneficial to remind ourselves of the structure of John 17, and of our text, verses 6-19.

The Structure of John 17

Verses 1-5	Jesus and the Father
Verses 6-19	Jesus and His disciples
Verses 20-26	Jesus and future generations of believers

The Structure of John 17:6-19

Verses 6-10	Jesus and His earthly mission: mission accomplished
Verses 11-19	Jesus’ return to heaven—His prayers for the disciples who remain

* THE DYNAMICS OF DISCIPLESHIP (17:6-8).

   Discipleship is a popular topic in the church these days. It seems just about everybody is talking about discipling somebody. The word that is translated disciple in our New Testament   is used 264 times, and it is found exclusively in the four gospels and in Acts.

   In the New Testament days, a ‘disciple’ was someone who bound himself to a teacher in order to learn both the theory and the practice of the subject or trade. Perhaps our closest modern equivalent would be an ‘apprentice.’

   A true disciple was not simply a student who learned from books…he was also a doer who watched his teacher, obeyed him, and learned from actual practice…he wanted to be like his teacher.

   In the verses for this section, our Lord outlined the stages in the experience of His disciples:

1. They belonged to the Father (vs. 6)

   “”I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word.”

     It seems obvious that they belonged to the Father first of all by creation. Paul reminded the Greek philosophers in Acts 17:28 that it is in God that we “live and move and exist.”

   We need God because we are the creatures and He is the Creator. When man refused to acknowledge his creature dependence on God, he began to magnify himself as God (remember Romans 1:18-32)? Mankind today worships and serves the creature, not the Creator; and this helps to explain why the world is in such a mess. Man is playing God, and he is not able to do the job!

   The disciples also belonged to the Father through their belonging to the Jewish nation. They were the sons of the covenant; they were born into that one nation on the face of the earth that God had chosen for Himself.

2. The Father gave the Word to the Son (vs. 7-8)

   “Now they know that everything you have given me comes from you. {8} For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me.”

   Two other verses from John speak to this idea:

   John 7:16: “Jesus answered, “My teaching is not my own. It comes from him who sent me.”

   John 12:49: “For I did not speak of my own accord, but the Father who sent me commanded me what to say and how to say it.”

   Statements like these help us to understand but in a small measure the intimate fellowship that existed between the Father and the Son when Jesus was ministering on earth. It explains why our Lord rose early in the morning for prayer, and why He often withdrew from the crowds.

   The Father gave the words to the Son, just the words that the disciples (and the other people) needed to hear. What did the Son do with these words?

3. The Son gave the words to the disciples (vs. 8).

    It is the Word of God that reveals the Person of God to us. While God does reveal Himself in nature and in the workings of divine providence in the world, He is more fully and clearly revealed in the Word which He has given us through His Son.

   And while He was upon the earth, He gave his “seal of approval” on the Bible. He quoted from Old Testament scriptures often and promised the Holy Spirit would assist in the writings of the Gospels in John 14:26: “But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.”

Verses 6-8 summarize the ministry of our Lord from the time of His coming to the moment He is speaking, only minutes from His arrest. In verses 11-19, Jesus concentrates on the time following His arrival. From our Lord’s words in verses 6-10, we see His estimate of what His ministry has brought about in His disciples:

They belonged to the Father in eternity past.	verse 6
They were given to Jesus by the Father.	verse 6
They have obeyed the Father’s word.	verse 6
They understand all that Jesus was given came from the Father.	verse 7
They have accepted the teaching Jesus has given them from the Father.	verse 8
His disciples now understand and believe Jesus was sent into the world by the Father.	verse 8

Verses 9 and 10 set forth the basis of our Lord’s prayer for His disciples:

He is praying for His disciples because they are believers.	verse 9
He is praying for those who belonged to the Father, and now belong to Him.	verse 9
He is praying for those whom He and the Father possess together.	verse 10
He is praying for them because He is glorified by them.	verse 10

The things which have been accomplished in the lives of His disciples are those things which our Lord has Himself accomplished. And so it is in verses 6-10 that we also find our Lord summing up the ministry which He has performed in the lives of His disciples:

1. He has revealed the Father to them—verse 6.
2. He has given them His Word—verses 7-8.
3. He has been glorified by them—verse 10.

It would be easy to spend a great deal of time on the details of these verses, but time will not permit, and it would hinder us from following the flow of the argument of these verses. I am seeking to convey the “big picture” here, and I think it can be summarized in two words: “Mission accomplished.”

Notice that virtually everything Jesus claims to have accomplished is described in the past tense. We realize that some of these “accomplished” items are not yet “realized.” We also know that these words will prove to be true. Is it not wonderfully encouraging to realize that even before His disciples have become what they will be, our Lord can speak confidently about them, as though they have already attained their destiny? This is because our destiny is ultimately in His hands:

28 And we know that all things work together for good for those who love God, who are called according to his purpose. 29 Because those whom God foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. 30 And those God predestined, he also called; and those he called, he also justified; and those he justified, he also glorified (Romans 8:28-30).

For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus (Philippians 1:6).

23 Now may the God of peace make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ. 24 He who calls you is trustworthy, and he will in fact do this (1 Thessalonians 5:23-24).

Because of this, in fact, I suffer as I do. But I am not ashamed, because I know the one in whom my faith is set and I am convinced that he is able to protect until that day what has been entrusted to me (2 Timothy 1:12).

1 Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us, 2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God (Hebrews 12:1-2).

24 Now to the one who is able to keep you from falling, and to cause you to stand, rejoicing, without blemish before his glorious presence, 25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time and now and for all eternity. Amen (Jude 1:24-25).

What an encouragement it is to know that He is not only the one who sought us and saved us, but He is also the One who keeps us, and who perfects us! We will most certainly become what He has purposed and promised, and so it is that He can speak of our future as though it were already realized.

The emphasis of verses 6-10 is that Jesus has accomplished all that the Father sent Him to do, in terms of equipping the disciples for their “mission.” Jesus has revealed the Father to them and given the Word of the Father to them. He has told them all that they need to know,[1] and thus His earthly mission of making disciples of them has been completed. Of course, His atoning work on the cross of Calvary still lay ahead, but that too is as good as done. Jesus is now free to leave and to return to the Father because He has accomplished all that the Father gave Him to do.

One can hardly estimate the benefits we have gained because our Lord was able to speak these words. On the one hand, the completion of His mission means that He has defeated Satan, and that He has accomplished the salvation of all those the Father has given Him. It means that He can return to the Father in heaven, so that the Spirit can be sent into the world in a new and better way. It is the basis for our mission and ministry. It is the basis of our security and our ultimate perfection (which takes place in heaven, not here on earth—1 John 3:2).

The apostle Paul desired to “finish well” in his life and ministry. We can see for ourselves the kind of disqualification which Paul dreaded and sought to avoid:

24 Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win. 25 Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one. 26 So I do not run uncertainly or box like one who hits only air. 27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified (1 Corinthians 9:24-27).

As Paul approaches the time of his departure, he can rejoice, knowing he has finished well and that the work God had given him to do has been accomplished:

6 For I am already being poured out as an offering and the time for me to depart is at hand. 7 I have competed well; I have finished the race; I have kept the faith. 8 Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day; and not to me only, but also to all who have set their affection on his appearing (2 Timothy 4:6-8).

Men do not always “finish well.” In the secular world, it is seldom so. This past week, we have witnessed the impeachment of our President by the House of Representatives. We have also seen the resignation of the next Speaker of the House of Representatives. What dramatic examples these are of being disqualified! We who have come to know Jesus as our Savior should dread disqualification and should desire to finish well. How thankful we can be that He who is the “author and perfecter of our faith” finished well.

* THE WORD

– is a gift from God

– generates faith (Romans 10:17: “Consequently, faith comes from hearing the message, and the message is heard through the word of Christ.”)

– it reveals Christ to us (John 5:39: “You diligently study the Scriptures because you think that by them you possess eternal life.  These are the Scriptures that testify about me”).

4. The disciples received the word and believed.

    The Word of God is like seed, and it must be received into the “soil” of the heart if it is to take root and produce fruit (Luke 8:4-15).

   God prepares the heart for the Word: Acts 16:14-15: “One of those listening was a woman named Lydia, a dealer in purple cloth from the city of Thyatira, who was a worshiper of God. The Lord opened her heart to respond to Paul’s message. {15} When she and the members of her household were baptized, she invited us to her home. “If you consider me a believer in the Lord,” she said, “come and stay at my house.” And she persuaded us.”

   But we can harden our hearts against God’s word: Hebrews 3:7-14: “So, as the Holy Spirit says: “Today, if you hear his voice, {8} do not harden your hearts as you did in the rebellion, during the time of testing in the desert, {9} where your fathers tested and tried me and for forty years saw what I did. {10} That is why I was angry with that generation, and I said, ‘Their hearts are always going astray, and they have not known my ways.’ {11} So I declared on oath in my anger, ‘They shall never enter my rest.'” {12} See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. {13} But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin’s deceitfulness. {14} We have come to share in Christ if we hold firmly till the end the confidence we had at first.”

   If we ignore or neglect God’s Word, or if we treat it carelessly, we are admitting to God that He is not important in our lives.

5. The Disciples Kept the Word (vs. 6).

   The word here for “kept” can also mean “obey” or “guarded. “ Certainly, the disciples were consistent in their priority to the teachings of God. And they kept the Word because they loved Jesus Christ!

   John 14:23-24: “Jesus replied, “If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him. {24} He who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me.”

   1 John 2:4-5: “The man who says, “I know him,” but does not do what he commands is a liar, and the truth is not in him. {5} But if anyone obeys his word, God’s love is truly made complete in him. This is how we know we are in him.”

6. The Disciples Shared the Word with Others.

   The Lord sent them into the world that they might win others through the lives. There is a church today because Christians have been faithful to share the Word down through the ages!

   2 Timothy 2:2: “And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others.”

   Suffice it to say now that a true disciple is not a reservoir but a gushing fountain, an artesian well of spiritual blessing. He does not live to get…he lives to give

   – What he receives from the Lord, he shares with others

   – And in sharing, he receives more

   John 8:31-32: “To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. {32} Then you will know the truth, and the truth will set you free.”

   We are living in enemy territory, so, beware! The world system hates Christ while pretending to honor God. Satan prowls about as a roaring lion.

   The very atmosphere we breathe is poisoned with “the lust of the flesh and the lust of the eyes and the boastful pride of life” (1 John 2:16). The world system around us appeals to the flesh within us so that we fight a steady battle against temptation.

   How, then, can the dedicated Christian remain safe and secure in such a dangerous world? Our security is in Jesus Christ!

   These verses (beginning at verse nine) indicate and affirm this security.

    “I pray for them. I am not praying for the world, but for those you have given me, for they are yours. {10} All I have is yours, and all you have is mine. And glory has come to me through them. {11} I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name–the name you gave me–so that they may be one as we are one. {12} While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.”

   Jesus had great concerns for His disciples because they were remaining in the world even though He would no longer be in the world with them. While they would be in the world, they were not part of the world.

   Because of their mission, they were being sent into the world. Jesus’ prayer about their relationship with the world brings to mind the prayer of Elijah in 1 Kings 19:4. During a particularly discouraging time in his ministry, he had prayed that God would take his life and remove him from the world. God refused Elijah’s request and soon had him working in the world once again, as a prophet of God.

   Jesus’ prayer for His disciples describes for us our relationship with the world today. Although we are in the world, we are not of the world. As servants of God, our mission is to go into the world with His gospel.

   Our relationship with:the world is no simple matter, but Jesus’ prayer on the eve of His crucifixion goes a long way in making this difficult issue clearer.

   To be sure, He was praying for His disciples in these particular verses, but we today stand in a similar relationship to the Savior as the disciples did in that day.

   In this prayer, our Lord looked upon the work of redemption as something already finished. He was to leave the world and return to the Father in heaven, and there He would enter into His “unfinished work” of interceding for His church.

   Both the Father and the Son love us and are concerned for our welfare and spiritual success:

   – we pray to the Father through the authority of Christ

   – we come to the High Priest at the throne of grace

   – and He gives us “grace to help in time of need” (Heb. 4:16)

   We also need to realize that we are the Father’s gift to the Son. And eternal life is the Son’s love gift to all who believe on Him.

   But one point cannot be overlooked! The Son also prayed for unity  among His church:

   – “each one reach one” is a popular motto in the church

   – Christ took time to take care of individuals in need

   – but individuality is left when we become part of the “family”

   – We’re to be one! United!

   The Christian becomes a part of the Body of Christ, the church. And his life from then on must reflect this great fact!

   The spiritual unity of the church is an important theme in this prayer…it’s mentioned in verse 11 and also verses 21-23: “…that all of them may be one, Father, just as you are in me and I am in you.  May they also be in us so that the world may believe that you have sent me. {22} I have given them the glory that you gave me, that they may be one as we are one: {23} I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me.”

   There are several illustrations of this great truth given in scripture:

   – the Vine and the Branches (John 15:1-10)

   – the Body and the members (1 Cor. 12)

   – the stones in the Temple (1 Peter 2:4-10)

   Because we are related to Christ, we are related to each other! We belong to each other and we need each other.

Our text contains the last public prayer of our Lord before His arrest, trial, and crucifixion on the cross of Calvary. I find that this prayer becomes much more meaningful to me when I consider it in the light of two other events which are recorded for us in the New Testament. The first (and closest in time) is the prayer of our Lord in the Garden of Gethsemane, recorded in the Synoptic Gospels. It takes place only moments after the high priestly prayer is concluded. In His prayer in Gethsemane, we see the depth of our Lord’s agony, knowing that He is to “become sin for us” (2 Corinthians 5:21), to suffer the wrath of God for our sins, and not for His own.

The second event is that of our Lord arranging for someone to assume the responsibility of caring for His mother (John 19:25-27). I see from these two events that even in the midst of great personal agony, our Lord does not let His suffering keep Him from attending to the needs of those whom He loves. Thus, Jesus prays for His disciples and for those who will believe through them, before He prays that agonizing prayer in the Garden of Gethsemane. And on the cross, Jesus sees to it that His mother is cared for. In both cases, Jesus is taking care of those He will leave behind. We can go even further with this, because our Lord’s agony itself is for the sake of others. It is by means of His death that Satan is defeated and the penalty for our sins is paid. Therefore our Lord’s high priestly prayer is typical of His love and concern for His own.

In the light of this, how dare we ever question God’s love and care for us. How many times have we found ourselves in some kind of pain or discomfort and cried out to God in our distress, thinking that He does not care (cf. Mark 4:38)? He cares enough to endure the agony of the cross. And even when the horrors of the cross are immediately before Him, Jesus cares enough to pray this prayer for His disciples. No wonder the writer to the Hebrews and the Apostle Peter can write,

5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” 6 So we can say with confidence, “The Lord is my helper, and I will not be afraid. What can man do to me?” (Hebrews 13:5-6)

6 Humble yourselves then under the mighty hand of God and he will exalt you in due time, 7 casting all your care on him, because he cares for you (1 Peter 5:6-7).

We would do well to ponder these words by D. A. Carson:

Would to God that the truths of these verses might burn themselves into our memories. It is a rare and holy privilege to observe the divine Son of God not only formulating his prayers but formulating the grounds for his petitions. These grounds reflect the essential unity of Father and Son, and reveal that Jesus’ prayers for his people trace their argument back to the inscrutable purposes of Deity. When the Son of God himself has offered prayers for his followers like these prayers, and when the prayers have been grounded as these prayers have been grounded, it is horrifying to remember that, in moments of weakness and doubt, we still rebelliously question the love of God for his own people. This passage ought rather to engender the deepest and most stable faith, the most adoring gratitude. The disciples of Jesus Christ are loved with a special love … which distinguishes them from the world.[2]

I am deeply indebted to D. A. Carson for reminding us that this prayer of our Lord teaches us what we should pray for:

The spiritual dimensions to this prayer are consistent and overwhelming. By contrast, we spend much more time today praying about our health, our projects, our decisions, our finances, our family, and even our games than we do praying about the danger of the evil one. Materialists at heart, we often discern only very, very dimly the spiritual struggle of which Paul (for instance) was so deeply aware (Eph. 6:10ff.). The Lord’s (model) prayer likewise teaches us to pray, ‘Deliver us from the evil one’ (most likely the correct rendering). Certainly the church will not produce many spiritual giants when it fails to discern its chief enemy.[3]

At the outset of this lesson, I pointed out that our text divides into two major sections: verses 6-10, which focus on the time our Lord has spent with the disciples up till the present moment, and verses 11-19, which address the disciples’ needs because of His departure. If you broaden the scope of your thinking to include verses 1-5 and 20-26, then you find that this prayer of our Lord covers every period of time, from eternity past to eternity future. Verses 1-5 look back in time, to the glory which our Lord had with His Father from eternity past. Verses 20-26 look forward in time, down through the ages of church history to the present moment for us. And, this last part of His prayer includes all those yet to be saved, until the time of His return. Thus the prayer encompasses all of time.

I would suggest to you that this is really the only vantage point from which we can rightly appraise our circumstances at the moment. Jesus could pray as He did because He knew not only the past, but the future. It goes far beyond this, as you know. He not only knows what the future holds, He controls the future. Our Lord manifests the calm certainty that only God can exhibit, because He is God, and because He sees the trials and tribulations of the moment from an eternal perspective.

I could not help but recall Psalm 73, in which Asaph complains to God about the prosperity of the wicked, and the suffering of the righteous. To Asaph, it looked like God had lost control, and as though God was not living up to His promise to prosper the righteous. It was only when the psalmist began to view his circumstances from a divine and eternal perspective that he saw things clearly, and began to think and to respond rightly to God.

I was struck by the structure of our Lord’s prayer in John 17. Jesus clearly separates and distinguishes between those who were our Lord’s disciples at the time (verses 6-19), and those who would later come to believe in Him through the witness of the disciples or others (verses 20-26). I take this distinction to imply that there is a substantial difference between His disciples (or apostles) and other Christians, who are saved at a later time. There are those who would teach that there are apostles today, just as much as there were apostles in New Testament times. At least some would maintain that these contemporary “apostles” speak for God, with greater authority than others. Jesus speaks of His disciples as a distinct group, a very restrictive group. The disciples themselves seem to concur with this, as can be seen by their insistence in Acts 1:12-26 that one who would replace Judas must have been present with Jesus. It would seem as though only two men met the requirements set down by the disciples for Judas’ replacement. We need to be careful about calling men apostles today, when Jesus seems to have restricted them to His day. The apostles of the first century church seem to be in a class of their own. Our Lord’s prayer appears to assume this distinction. I am reminded of the writer to the Hebrews, who also distinguishes the apostles from those who will believe because of the gospel that they proclaimed:

1 Therefore we must pay closer attention to what we have heard, so that we do not drift away. 2 For if the message spoken through angels proved to be so firm that every violation or disobedience received its just penalty, 3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, 4 while God confirmed their witness with signs and wonders and various miracles and gifts of the Holy Spirit distributed according to his will (Hebrews 2:1-4).

The “us” of verse 3 seems to be synonymous with the “those who believe in me through their testimony” of John 17:20. The “those who heard him” of verse 3 seems to be synonymous with “the disciples” for whom Jesus prays in verses 6-19.

Safe. What a wonderful assurance. Earlier in John, Jesus said, 27 “My sheep listen to my voice, and I know them, and they follow me. 28 I give them eternal life, and they will never perish; no one will snatch them from my hand. 29 My Father who has given them to me is greater than all, and no one can snatch them from my Father’s hand. 30 The Father and I are one” (John 10:27-30). Do you remember that song, “Safe am I”? “Safe am I; Safe am I, in the hollow of His hand.” And notice that the safety of the sheep is linked to the unity of the Father and the Son (10:30). Safety is His work. We are to abide, but He keeps us safe.

This safety that our Lord prays for is linked to the work He has given us to do. Do you remember how many times in John’s Gospel the Jews sought to kill Him? They could not lay a hand on Him until it was His time. He was “safe” from the opposition of the devil and from men. It did not keep Him from suffering, and from death. But it did keep Him from being prevented from fulfilling His mission. I would suggest to you that no one is ever more safe than the one who is pursuing God’s will, who is fulfilling their God-given mission. Blessed assurance!

This text weaves together two themes which might be considered antithetical. On the one hand, we find very clear indications that the outcome of the disciples’ lives is certain and secure. Jesus speaks of their future growth and ministry as though it were already accomplished. On the other hand, our Lord speaks of the opposition and resistance of Satan, who seeks to bring about their downfall, and ours. Our Lord’s intercession on behalf of His own, along with the Father’s “keeping” of those who are His, guarantees the future of the disciples, and, by extension, the future of all who trust in the Lord Jesus. Nevertheless, in chapter 15, Jesus teaches that abiding in Christ is something that every believer needs to work at, through the power of the indwelling Holy Spirit, and through the provision of the Word of God.    

It is very clear from our Lord’s words in this passage that one of His major concerns is that there be unity among His disciples. One should not at all be surprised that Jesus saw this as a problem. Frequently in the Gospels, we read of the disciples arguing with one another about who was the greatest (cf. Luke 9:46ff.; 22:24ff.). It wasn’t just a matter of them getting along, either. It was a matter of them staying together. In 16:1, Jesus spoke of the possibility of them “falling away.” Later on in chapter 16, Jesus said, “Look, a time is coming—and has come—when you will be scattered, each one to his own home, and I will be left alone” (John 16:32a).

Indeed, this is precisely what happened. When Jesus was arrested, the disciples did not gather together for a prayer meeting; they all fled (Mark 14:50). Even after Jesus had risen from the dead and His tomb was found to be empty, the disciples “went back to their homes” (John 20:10). When it was apparent that Jesus had been raised from the dead, the disciples were seldom all together in one place, and in chapter 21, Peter sets out to go fishing, with only a partial gathering of the disciples (John 21:1-3). There was not the “unity” we would have hoped for until after our Lord’s departure (Acts 1:12-14; 2:1).

Christian unity is a very difficult issue. We should certainly say that there should never be division over matters like race or economic status (cf. Galatians 2:11-21; Ephesians 2:11-22; James 2:1-13). Neither should there be divisions over matters of personal conviction (Romans 14:1–15:6, esp. 15:6), or over material gain (cf. 1 Corinthians 6:1-8, esp. v. 7). We should, however, divide over immorality and open sin (Matthew 18:15-20; 1 Corinthians 5; 2 Thessalonians 3:10-15; Titus 3:10-11) and doctrinal heresy (Galatians 1:6-10; 1 Timothy 1:18-20; 2 John 1:7-11). It is actually those who teach heresy who divide the church, and thus should be put out to avoid divisions (Jude, especially verses 17-19; Titus 3:10-11). Let us be sure that we are not denying our unity in Christ when we refuse to be identified with those who trust in the shed blood of Jesus Christ alone for the forgiveness of their sins, even though they may be of a different theological persuasion or belong to a different denomination. If Christian unity is so important to our Lord, it should be important to us as well.

Verses 1-5 concern the Father and the Son. Verses 6-19 pertain to the Father, the Son, and the eleven disciples of our Lord. Verses 20-26 widen in focus, to include all those who will subsequently come to faith in Jesus Christ. We are tempted to say that these verses pertain to us, but of course they include a much broader group than that. They encompass the time from the moment Jesus spoke these words to the present—2,000-plus years now, and counting.

I believe it is worth noting that our Lord’s words are carefully chosen so that they can include a great multitude of believers over a considerable period of time. While His words allow for these things, they do not necessarily indicate or suggest them. The disciples were inclined to think that our Lord would commence His reign in their lifetime. Even after our Lord’s death and resurrection, they were still thinking in terms of the near future: “So when they had gathered together, they began to ask him, ‘Lord, is this the time when you are restoring the kingdom to Israel?’” (Acts 1:6).

Jesus does not wish to give them the false impression that His return is immediate, but neither does He intend to convey the fact that it is at least 2,000 years away, and for good reason:

45 “Who then is the faithful and wise slave, whom the master has put in charge of his household, to give the other slaves their food at the proper time? 46 That slave whom his master finds doing this when he returns will be blessed. 47 I tell you the truth, he will put him in charge of all his possessions. 48 But if that evil slave says to himself, ‘My master is staying away a long time,’ 49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 50 that slave’s master will come on a day when he does not expect him and at an hour he does not foresee. 51 The master will cut him in pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth” (Matthew 24:45-51).

Our Lord desires us to conduct ourselves as though His return were imminent, even though it may not happen in our lifetime. The language of this text and others is sufficiently broad enough to allow for a long period of time before His return, but not specific enough to require a delay. I believe our Lord wants us to think in terms of “sooner,” rather than “later.”

Those who believe[4] are described as having come to faith through the testimony (literally “word”) of His disciples. Certainly there were those who came to faith apart from the disciples, people like the woman at the well (John 4), for example. What our Lord emphasizes is the fact that in the future, men will come to faith through the preaching of the gospel (Romans 1:16-17; 10:6-15). The gospel is declared, defined (e.g., Acts 15), enscripturated,[5] and defended (e.g., Galatians) by the apostles. Because it is through the Word of God that men are saved (see 1 Peter 2:22-25; James 1:21), subsequent believers can be said to have become believers through the word of the apostles.

Jesus does not petition the Father to save these people. Those who will come to faith have already been given to Him as a gift by the Father (see verses 2, 24). Our Lord prays that all those who believe may be one. This is not mere organizational unity; it is an organic and functional unity. It is the same kind of unity that the Father has with the Son. As the Father is “in” the Son, and the Son is “in” the Father, and thus the two are one, so all believers are “in” Christ. Because of their unity with the Son, they are also one with the Father, and one with each other.

This unity is both positional and practical. It is also supernatural. It is for the practical outworking of this supernatural unity that our Lord prays here. The unity of those who are believers in Jesus Christ should be visible to the unsaved world. As the world beholds this unity, they see the presence and the power of the resurrected Christ in His church. Put another way, as believers abide in Christ, Christ abides in them, and the fruit that is produced is a demonstration of our Lord’s presence and power. This is a testimony to the world that Jesus really was sent from the Father, and thus that He really is Who He claimed to be—the Son of God and the Savior of the world.

     * THE MAN WHO SHOULD NEVER HAVE BEEN BORN (17:22).

   “While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.”

   There are some names that have made their way into the dictionary, names such as Jezebel, Benedict Arnold, Cassanova, and Brutus. And Judas Iscariot!

   To call someone a “Judas” would be to classify him with the most infamous traitor in human history. And consider the words of Jesus in Mark 14:21: “The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.”

   In all the lists of the names of the 12 disciples, Peter is always listed first and Judas last. And the New Testament tells us more about these two men than any of the others.

Much of verses 22 and 23 is a repetition of verses 20 and 21. In both places, Jesus prays for unity among believers. Again, in both places, this unity is based upon the unity that exists between the Father and the Son. Further, the purpose for demonstrating this unity is so that the world may know that the Father sent the Son. Two new elements are introduced, however, which are very significant. We shall therefore focus our attention on these new elements, which further expand upon the petition of verses 20 and 21.

The first additional element is that of the “glory” which the Father gave to the Son and the Son has given to believers in Him. What is the nature of this “glory”? It cannot be the glory which our Lord had with the Father before the foundation of the world, the glory which the Son set aside at His incarnation. This is the “glory” which our Lord has just requested from the Father: “And now, Father, glorify me at your side with the glory I had with you before the world was created” (verse 5).

This is the glory which our Lord prays that His saints might behold, by coming to be with Him in heaven: “Father, I want those you have given me to be with me where I am, so that they may see my glory that you gave me because you loved me before the creation of the world” (verse 24).

How can our Lord speak of a “glory” He has already given to His own if He does not yet have it Himself? How can He speak of giving them the “glory” on earth which they can only behold in heaven? We must conclude, then, that the “glory” of which our Lord is speaking is not His “future glory,” but another “glory.”

We may begin by asking this question: If Jesus can say, ‘I have given them the glory that you gave me,’ then what is the nature of the glory which the Father gave the Son? The answer to that question is straightforward: the glory the Father gave the Son was the glory of the humility of the incarnation, culminating both in the glorification of the Son at the crucifixion and in the glory of his resurrected and exalted state. Believers have seen something of this glory, except for the glory Christ now enjoys; and that, too, they shall one day see, since Jesus prays to that end (17:24).[6]

     Jesus purposed to glorify the Father through His incarnation, earthly life and ministry, and through His death, resurrection and ascension. The earthly sufferings[7] of our Lord are part of His glory (John 12:23; 13:31-32; 17:1). And it is this glory—the glory of servanthood and of sacrificial service—which our Lord has given to His disciples. As Jesus was glorified by His coming to this earth, being rejected by men and put to death, so His disciples are also given the same glory, the glory of suffering for the sake of Christ:

7 Such trials show the proven character of your faith, which is much more valuable than gold—gold that is tested by fire, even though it is passing away—and will bring praise and glory and honor when Jesus Christ is revealed (1 Peter 1:7).

12 Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you. 13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed you may also rejoice and be glad. 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, who is the Spirit of God, rests upon you. 15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. 16 But if you suffer as a Christian, do not be ashamed, but glorify God that you bear such a name. 17 For it is time for judgment to begin, starting with the house of God. And if it starts with us, what will be the fate of those who are disobedient to the gospel of God? 18 And if the righteous are barely saved, what will become of the ungodly and sinners? 19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good (1 Peter 4:12-19).

Our Lord’s earthly glory through His sufferings was consummated in His death on the cross. No wonder He instructs His disciples to take up their cross: Then Jesus said to his disciples, “If anyone wants to follow me, let him deny himself and take up his cross and follow me” (Matthew 16:24; see also Mark 8:34; Luke 9:23). It was His glory to suffer and to die, and it is our privilege and glory as well, to “take up our cross,” whatever that may mean for us personally. This is the way that the Apostle Paul saw it:

20 My confident hope is that I will in no way be ashamed but that with complete boldness, even now as always, Christ will be exalted in my body, whether by life or death. 21 For to me, to live is Christ and to die is gain. 22 Now if I am to go on living in the body, this will mean productive work for me; yet I don’t know what I prefer: 23 I feel torn between the two, because I have a desire to depart and be with Christ, which is better by far, 24 but it is more vital for your sake that I remain in the body. 25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress and joy in the faith, 26 so that because of me you may swell with pride in Christ Jesus, when I come back to you (Philippians 1:20-26).

This puts our suffering for Christ in a whole new light. It is for His glory. It is also for our good. But the words of our Lord’s prayer indicate that it is also our glory. No wonder Paul writes these words:

10 My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, 11 and so, somehow, to attain to the resurrection from the dead (Philippians 3:10-11).

The second new element in our text has to do with the intended impact of the believers’ unity upon unbelievers. Jesus prays, “I in them and you in me—that they may be completely one, so that the world may know that you sent me, and you have loved them just as you have loved me” (verse 23, emphasis mine). The first half of the intended result of Christian unity is repeated from our Lord’s earlier words in verse 21. Christian unity will show the world that God the Father sent the Son. But here Jesus goes on to say that Christian unity is also intended as an expression of the Father’s love for those who trust in Jesus. This love which the Father has for Christians is the same love which He has for His Son. The Father loves the Son, and because Christians are “in the Son” by faith, the Father loves us just as He loves the Son.

The unity of the believers reflects the Father’s love. Let’s consider the relationship between unity and love for a moment. In Ephesians 5, Paul is instructing husbands to love their wives as Christ loved the church (5:25). Having described how the Lord Jesus loved the church (5:26-27), Paul now instructs husbands to love their wives as their own bodies:

28 In the same way husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 29 For no one has ever hated his own body but he feeds it and takes care of it, just as Christ also does the church, 30 for we are members of his body. 31 “For this reason a man will leave his father and mother and will be joined to his wife; and the two will become one flesh.” 32 This mystery is great—but I am actually speaking with reference to Christ and the church. 33 Nevertheless, each one of you must also love his own wife as he loves himself, and the wife must respect her husband (Ephesians 5:28-33).

Remember as well the command to love your neighbor as yourself (Leviticus 19:18, 34; Matthew 19:19; Mark 12:31; Luke 10:27; Romans 13:9; Galatians 5:14; James 2:8). The assumption underlying all of this is that we do love ourselves. We love our own bodies. As members of the body of Christ, we are joined not only to our Lord, but to the Father, and to one another. Our unity should express itself in love toward one another. And since this is a divine love, it reveals God’s love to the world. Men should see God’s love in action, as Christians love one another, because they are one with one another, and with God.

This is a marvelous thought, but also an awesome responsibility. The standard for our love is incredibly high. It is not a merely human love, a love like that expressed by unbelievers. It is not just a romantic love, like we see portrayed on movie and television screens. It is the love of God for our Lord and for us, a love which will prompt one to lay down his life for his friends (John 15:13).

   Let’s consider the different acts in the drama of the tragedy of Judas Iscariot:

1. The disciple.

   After a night of prayer, our Lord came down from the mountain and chose 12 men to become His disciples (Luke 6:12-16). Did Jesus know what Judas was like and what he would do? The indications are that He did: John 6:64: “Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him.”

   John 2:24-25: “But Jesus would not entrust himself to them, for he knew all men.  {25} He did not need man’s testimony about man, for he knew what was in a man.”

   Then, why did He call him as a disciple? Because it was the will of God. Our Lord prayed all night before He called these men.

   But there have been some interesting (and wrong) responses to this choice:

– Some see Judas as a victim, saying he had to betray Jesus (outside his own choice) to fulfill prophecy.

   But this approach to the problem makes Judas a mere robot, a pawn of God’s omnipotent hand. It robs Judas of humanity and of responsibility, yet the Bible makes it clear that Judas was held responsible for what he did.

   In fact, even Judas admitted his personal guilt in Matthew 27:4: “I have sinned,” he said, “for I have betrayed innocent blood.” “What is that to us?” they replied.  “That’s your responsibility.”

– Another approach is that Judas was a victim of Satan.

   But this theory would make a devil out of God! James 1:13: “When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone.”

   That Satan was involved in the sin, no one can deny!  John 13:2 “The evening meal was being served, and the devil had already prompted Judas Iscariot, son of Simon, to betray Jesus…As soon as Judas took the bread, Satan entered into him. “What you are about to do, do quickly,” Jesus told him.”

   Luke 22:1-4: “Now the Feast of Unleavened Bread, called the Passover, was approaching, {2} and the chief priests and the teachers of the law were looking for some way to get rid of Jesus, for they were afraid of the people. {3} Then Satan entered Judas, called Iscariot, one of the Twelve. {4} And Judas went to the chief priests and the officers of the temple guard and discussed with them how he might betray Jesus.”

   The idea was there long before Judas entered the upper room, for he had already contacted the Jewish leaders. And he’d already been a liar and a murderer (John 8:44: “You belong to your father, the devil, and you want to carry out your father’s desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies”).

2. The thief.  

      Judas was the treasurer of the disciple band and one of his jobs was to distribute money to the poor (John 12:1-8 and 13:26-30). But John also makes it clear that Judas had been stealing money from that treasury:

   John 132:6: “He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it.”

3. The traitor.

   Judas had listened to John the Baptist and submitted to John’s baptism, as seen in Acts 1:21-22: “Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus went in and out among us, {22} beginning from John’s baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection.”

   And certainly our Lord must have done everything He could in the effort to rescue Judas…He made repeated warnings against the love of money and His denunciation of hypocrisy made no impact on him, either.

   And, in the upper room, Jesus certainly made one last effort!

4. The suicide.

   Judas did not repent of his sin, as seen in Matthew 27:3: “When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty silver coins to the chief priests and the elders.”

   Remorse and regret are not the same as repentance. But why suicide? Because Satan is a murderer (John 8:44) and a destroyer (Rev. 9:11).

   He comes first as the deceiving serpent but then turns into the destroying lion (1 Peter 5:8). He uses despair and guilt to drive people to self-destruction.

   We have learned that the “world” is an important concept in John 17. Jesus used the word 19 times, and He used it in three different connotations to mean (1) the material creation, as in verse 5; (2) people, as in verse 18, and (3) “the world system” opposed to God, as in verses 6, 14, and 15.

   The Christian has a unique position in life. He lives “in the world” physically, but he is not “of the world” spiritually. His resources do not come from the evil world system, but from the Lord.

   While he is “in the world,” he must live unlike the world because he must have a ministry to the people who are yet in the world. We are “in the world” to win people “out of the world,” and we live with the glorious expectation of being taken from this world when Jesus Christ returns!

   In other words, Christians are in enemy territory. Like an astronaut in space, or a diver at the bottom of the sea, the Christian is “out of his element.” And, like the astronaut and diver, the Christian must depend on outside resources if he is going to make it successfully.

     Jesus Christ provides for us the spiritual resources we need to overcome the world:

1. HIS JOY (17:13).

“I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them.”

   Jesus is often described as a “man of sorrows” and certainly He did experience a variety of emotions as He ministered upon the earth:

   – He had both deep sorrows and the highest joys

   – His heart was broken when He saw people destroying themselves with sin

   – His heart exulted as He saw God at work, saving the lost and making alive new!

   – He had the sorrow of the shepherd, seeking the lost

   – And He had the joy of the shepherd, bringing home the sheep that had been found

* Joy in life is not the absence of sorrow.

    The Arabs have a saying, “All sunshine makes a desert.” If God were to insulate us from sorrow, we would never grow or develop mature character. Heaven is  a place of all joy and no sorrow, and hell is a place of all sorrow and no joy. But this present life is a mingling of the two!

   The Christian who experiences the joy of Jesus Christ will not be interested in anything that the world has to offer. When two people fall in love, they are not attracted to anyone else because they are fully satisfied with each other. When a husband or wife starts to find greater joy elsewhere, then trouble begins.

   Christian joy is a deepening relationship with Jesus Christ, in which we learn more about Him and about ourselves. The more we learn about ourselves, the more we see our own needs. But the more we learn about Christ, the more we see how He fully meets those needs.

   This joy from Christ does not depend on accidentals or externals. It is something we experience within and the circumstances of the world around us cannot take it away.

2. HIS WORD (17:14).

   “I have given them your word and the world has hated them, for they are not of the world any more than I am of the world.”

   Twice in His prayer, our Lord mentions the gift of the Word (vs. 8 and 14). Since we are living in a deceived and a deceiving world, the possession of the truth of the Word is absolutely essential. It is not our word, but God’s Word, that overcomes the deceitfulness of this world system.

   – the material world was created by the Word of God (Psalm 33:6, 9)

   – the same Word that created the Universe is also sustaining it (2 Peter 3:7)

   – everything in the created world, except man, obeys the Word of God!

   – the Word exposes the world as it truly is

   – the Bible has nothing good to say about the world system

   1 Corinthians 1:18-24: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. {19} For it is written: “I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate.” {20} Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? {21} For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. {22} Jews demand miraculous signs and Greeks look for wisdom, {23} but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, {24} but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God.”

   James 4:4: “You adulterous people, don’t you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God.”

   The Christian who gets friendly with the world (James 4:4) may find himself spotted by the world (James 1:26).

   * Not only does God’s Word reveal to us the true nature of the world system, but it also spells out our personal relationship to that system. A true believer will be hated by the world, not because he is offensive, but because he represents Jesus Christ.

   The sooner the Christian believes what the Bible says about the world and his relationship to it, the sooner he will start living in victory. It is impossible for the world system and the Christian to get along with each other! (2 Cor. 6:14–7:1).

3. OUR IDENTIFICATION WITH CHRIST (17:14b, 16).

   “…for they are not of the world any more than I am of the world. They are not of the world, even as I am not of it.”

   In 1 John 4:17 John makes an astounding statement about Christians and their Lord …as He is, so also are we in this world.”

   Christ is in heaven and we are on earth, yet we are united in our shared life through the Spirit. Just as the deep-sea diver needs his lifetime above, so the Christian in the world needs a spiritual lifeline to heaven.  We are united to Christ: as He is in heaven, so are we in this world.

4. CHRIST’S INTERCESSION ON OUR BEHALF (17:15).

   “My prayer is not that you take them out of the world but that you protect them from the evil one.”

   Our Lord deliberately prayed that the Father would keep us in the world! Why? Because the world needs us…and we need the blessing that comes as we seek to represent Christ in the world.

   There are several false ideas in the mind of some Christians regarding their relationship to the world:

– One is isolation:

   This is the idea of going out of the world, which is the philosophy behind the monastic movement. Samuel Johnson once visited a convent in France and conversed with one of the members: “You are not here for love of virtue, but from fear of vice” he said.

   But the Catholics are not the only ones guilty here! Some well-meaning, conservative Christians also band together like babes in the woods and try to protect themselves, forsaking the inner city and isolating ourselves from reality, burying our heads in the sand, putting on blinders…and pretending that we will find ourselves in the safe and sane 50’s. Is this true?

   We are needed in the world! And it’s by fighting the battles that we grow!  Both Joseph and Daniel became great men of God while living in pagan societies.

    – Another idea is insulation.

   We go ahead and stay in the world, but we insulate ourselves from its problems and pains. The priest and Levite were willing to walk down the Jericho Road, but they were not willing to share the plight of the half-dead man at the side of the road. They were insulated.

   It is becoming more and more difficult for Christians to maintain compassion in this world simply because we are bombarded with so many emotional stimuli.

   We no longer hear of wars…we see the actual combat on TV.  Our newspapers are so filled with crime, violence and corruption that we bypass the front page and turn to the comics or the sports page–and sometimes the violence and crime are even worse there! We have desensitized ourselves! We are no longer our brother’s keeper!

    – A third idea…imitation.

   Some think the only way to “reach the world” is to be like the world. But history convinces us that it was when the church was the least like the world that it did the most to change the world!

* CHRISTIANS ARE SPECIAL (17:17-19)

   “Sanctify them by the truth; your word is truth. {18} As you sent me into the world, I have sent them into the world. {19} For them I sanctify myself, that they too may be truly sanctified.”

  In both the Old and New Testament, the word “sanctify” means “to be separated from sin and devoted wholly to God.”

   – God sanctified the Sabbath Day for the Jews in Genesis 2:3; that is, He set it apart for His own purposes

   – He also sanctified the firstborn of man and beast in Exodus 13:2

   – The tabernacle and the Temple were sanctified because they were set apart by God’s presence (Ex. 25:8; 2 Chron. 20:8)

   – God sanctified the people of Israel as His own possession (Exodus 31:13)

   – He sanctified the priests to serve in His courts (Lev. 21:8)

   All saved people are also set apart for special service to God:

   – we’re called by His grace, saved by His blood, indwelt by His Spirit

   – Our body is the temple of God; therefore, it is not for rent or for sale!

   We have been set apart for special service so that Christ might send us into the world to share the message of the gospel (vs. 18).

   Some Christians boast about what they don’t do, but they have little to say about what they do accomplish! True sanctification is not only separation from sin; it is also devotion to God, being set apart for His exclusive use!

* CHRISTIANS UNITED-OR UNTIED? (17:20-24)

   “My prayer is not for them alone. I pray also for those who will believe in me through their message, {21} that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. {22} I have given them the glory that you gave me, that they may be one as we are one: {23} I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me. {24} “Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.”

   All of us need to heed Joseph’s advice to his brothers, “Do not quarrel on the journey” (Genesis 45:24).

   Bible history and church history bear record to the sad fact that Christians do not always get along with each other. Even our Lord’s disciples argued with each other, and Jesus was right there with them!

   – our Lord’s prayer for unity cannot be fulfilled in some man-made organization

   – putting together all religious groups, regardless of what they profess to believe, will not solve the problem

   – disregarding doctrine and watering everything down to the least common denominator is not what Jesus had in mind

   – doctrine é‚ó‚ an essential part of unity: for there is not only “one Lord,” but there is also “one faith” (Eph. 4:5)

   – we’re to “contend for the faith which was once for all delivered to the saints” (Jude 3)

   Our Lord gives us every encouragement for spiritual unity by reminding us of the bonds that tie us together:

We trust the same Savior.

   “What do you think about the Christ, whose Son is He?” is still life’s most important question (Matt. 22:42). The way we answer that question determines where we spend eternity.

We bear the same witness to the world.

   Twice in this prayer, Jesus mentions the church’s witness to the lost world. We lived before the keen eyes of a watching world that is only too quick to detect hypocrisy and defects in the church.

   It is obvious that this unity is not simply “internal” and personal. It is big enough and strong enough for the world to see. When Christians love each other and bear witness together, the world will see it.

   Jesus assures us in this prayer that some will believe because of our witness (vs. 20). What an encouragement this statement must have been to Peter when he faced that crowd at Pentecost! And to Paul when he traveled to pagan cities with the gospel message!

We share the same glory.

   When Moses dedicated the tabernacle, and Solomon dedicated the Temple, the glory of God moved in. The presence of God’s glory made Israel a unique people. When God guided Israel in the wilderness, it was His glory that led the way. These 12 distinctive tribes were united by the glory of God.

   Each individual Christian is God’s temple, and the glory of God dwells in them. Christ has already given us the glory even though the full manifestation of this glory awaits the return of Christ (Rom. 8:19). The presence of God’s Spirit within marks a person as a true believer (Rom. 8:9).

We enjoy the same love.

   The Father loved the Son before the foundation of the world (vs. 24). The Father also loves His children even as He loved Christ. The motivation for unity is not only hope, but also love. Truth and love work together to build the body of Christ.

   It has well been said that truth without love is brutality (“I’m going to tell you the truth whether you like it or not!”), and love without truth is hypocrisy.

There are many lessons to be learned from our text. Let me conclude by pointing out a few.

First, Jesus informs us in our text that there are two glories. I have heard it said many times, and I know I have said it myself: “Suffering, then glory.” I believe there is much truth summed up in this statement.

7 But we have this treasure in clay jars, so that the extraordinary power belongs to God and does not come from us. 8 We are experiencing trouble on every side, but are not crushed; we are perplexed, but not driven to despair; 9 we are persecuted, but not abandoned; we are knocked down, but not destroyed; 10 always carrying around in our body the death of Jesus, so that the life of Jesus may also be made visible in our body. 11 For we who are alive are constantly being handed over to death for Jesus’ sake, so that the life of Jesus may also be made visible in our mortal body. 12 As a result, death is at work in us, but life is at work in you. 13 But since we have the same spirit of faith as that shown in what has been written, “I believed; therefore I spoke,” we also believe, therefore we also speak. 14 We do so because we know that the one who raised up the Lord Jesus will also raise us up with Jesus and will bring us with you into his presence. 15 For all these things are for your sake, so that the grace that is including more and more people may cause thanksgiving to increase to the glory of God. 16 Therefore we do not despair, but even if our physical body is wearing away, our inner person is being renewed day by day. 17 For our momentary light suffering is producing for us an eternal weight of glory far beyond all comparison, 18 because we are not looking at what can be seen but at what cannot be seen; for what can be seen is temporary, but what cannot be seen is eternal (2 Corinthians 4:7-18, emphasis mine).

11 This saying is trustworthy: If we died with him, we will also live with him. 12 If we endure, we will also reign with him (2 Timothy 2:11-12a).

Like our Lord, we must suffer in this life, so that we many enter into the glories of heaven.

There are some Christians who seek to avoid the necessity of our earthly glory through suffering. They seem to believe that Jesus did all the suffering for us, leaving us with nothing but glory. In so doing, they deny a very clear biblical truth—that in His earthly suffering, our Lord gave us an example:

19 For this finds God’s favor, if because of conscience toward God someone endures hardships in suffering unjustly. 20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God. 21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 22 He committed no sin nor was deceit found in his mouth. 23 When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly. 24 He himself bore our sins in his body on the tree, that we may leave sin behind and live for righteousness. By his wounds you were healed. 25 For you were going astray like sheep but now you have turned back to the shepherd and guardian of your souls (1 Peter 2:19-25).

There are those who would tell us that if we but had enough faith, we would not need to suffer now, and that we may experience heaven’s glories now. They believe that on the cross, Jesus defeated all suffering and sickness and sorrow so that if we but claim His blessings by faith, we will obtain them in this life. It is these last words, “in this life,” which are troublesome. This is the ever-popular error of “realized eschatology,” the belief that what God has for us in heaven, He has for us now. Peter, along with the other apostles, sees it another way:

3 Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 that is, into an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, 5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time. 6 This brings you great joy, although you may have to suffer for a short time in various trials. 7 Such trials show the proven character of your faith, which is much more valuable than gold—gold that is tested by fire, even though it is passing away—and will bring praise and glory and honor when Jesus Christ is revealed. 8 You have not seen him, but you love him. You do not see him now but you believe in him, and so you rejoice with an indescribable and glorious joy, 9 because you are attaining the goal of your faith—the salvation of your souls (1 Peter 1:3-9).

1 So, since Christ suffered in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, 2 in that he spends the rest of his time on earth concerned about the will of God and not human desires. 3 For the time that has passed was sufficient for you to do what the non-Christians desire. You lived then in debauchery, evil desires, drunkenness, carousing, boozing, and wanton idolatries. 4 So they are astonished when you do not rush with them into the same flood of wickedness, and they vilify you. … 12 Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you. 13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed you may also rejoice and be glad. 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, who is the Spirit of God, rests on you. 15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. 16 But if you suffer as a Christian, do not be ashamed, but glorify God that you bear such a name. 17 For it is time for judgment to begin, starting with the house of God. And if it starts with us, what will be the fate of those who are disobedient to the gospel of God? 18 And if the righteous are barely saved, what will become of the ungodly and sinners? 19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good (1 Peter 4:1-4, 12-19).

18 For I consider that our present sufferings cannot even be compared to the glory that will be revealed to us. 19 For the creation eagerly waits for the revelation of the sons of God. 20 For the creation was subjected to futility—not willingly but because of God who subjected it—in hope 21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 22 For we know that the whole creation groans and suffers together until now. 23 Not only this, but also we ourselves, who have the firstfruits of the Spirit, inwardly groan as we eagerly await our adoption, the redemption of our bodies. 24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 25 But if we hope for what we do not see, we eagerly wait for it with endurance (Romans 8:18-25).

By our sufferings for His sake, we identify with our Lord and experience a deeper fellowship with Him:

8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things—indeed, I regard them as dung!—that I might gain Christ, 9 and be found in him, not because of having my own righteousness derived from the law, but because of having the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is based on Christ’s faithfulness. 10 My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, 11 and so, somehow, to attain to the resurrection from the dead (Philippians 3:8-11).

In one sense, it is proper to speak of suffering, then glory. In another sense, it is not accurate, because it implies that suffering is not itself glory. Consider these words of D. A. Carson, who comments on our text:

… the text is telling us that our true glory is the way of the cross. That way is vindicated by the glory of triumph later; but already we have something of Jesus’ glory inasmuch as we, like him, are to endure the enmity of the world and walk as suffering servants. This is our glory, not our shame. W. Barclay comments, ‘We must never think of our cross as our penalty; we must think of it as our glory. … The harder the task we give a student, or a craftsman, or a surgeon, the more we honour him. …So when it is hard to be a Christian, we must regard it as our glory, as our honour given to us by God.’[8]

From our Lord’s words in our text, as well as from other texts in the Bible, we can safely say that there are at least two “glories.” There was, for our Lord, the glory of His humiliation at the incarnation and of His sacrificial service in His life and death on earth. But there is also His “future glory,” the glory that will be restored to Him, with interest, because of His obedient service and sacrifice (see Philippians 2:5-11). We should likewise look upon our earthly trials and difficulties as our present “glory,” while we anxiously await our future glory in heaven with Him.

This recognition that there are two glories solves what has been a real mystery for me. I have always been troubled by these words, written by Paul: “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit” (2 Corinthians 3:18, NASB).

In the light of our Lord’s words in John 17, I think I am finally beginning to understand Paul’s words above. Paul is writing about the great glory of the New Testament ministry which God has given him, the apostles, and us under the New Covenant, a ministry of the Spirit. He contrasts the glory of his apostolic ministry “in the Spirit” with the previous but inferior glory of Moses’ ministry “of the Law” under the Old Covenant. The ministry of Moses was glorious, but it was a “fading glory.” That is why he placed a veil over his “glowing” face. That glowing face grew dim over time, because that glory faded. Paul says that the glory of New Testament ministry is unfading. And every time the gospel is proclaimed, and people trust in Jesus as the Messiah, the veil is removed. With “unveiled face,” we are transformed from glory to glory. I think he is saying that we are being transformed from this present glory (of suffering for Christ’s sake) to the even greater glory of Heaven. We are being transformed from the earthly glory of suffering for Christ to the heavenly glory of reigning with Christ.

I wonder how many of us are really ready and willing to speak of suffering as glory. Jesus did. The apostles did. I think that tells us how our thinking should change in regard to suffering for Christ’s sake.

Second, Jesus’ words remind us of the importance of Christian unity. One can hardly overlook the emphasis which our Lord places on unity:

Seven times in this prayer Jesus prays ‘that they may all be one’ (vv. 11, 19; twice in 21, 22, 23, 24), and four of the seven are prayers that his followers may be one. It is clear that Jesus was very concerned with what they would be in the days ahead and that he was particularly concerned that they should be united. It is clear throughout the New Testament that unity among the believers is thought of as extremely important (which is natural enough following the last prayer of Jesus for them), and it is also clear that the early Christians found it difficult to maintain unity.[9]

This time Jesus prays that his followers may be ‘perfected into one,’ where the verb for ‘perfected’ is interesting. It derives from a root that conveys the idea of ‘end’ or ‘aim’; to reach that aim is to be perfected. The point of this verb in this place is that it draws attention to the truth that unity is a necessary part of the perfection at which Christians aim. When we become followers of Jesus we are not embarking on a quest for individual blessing and happiness. These good gifts may well come to us, but our aim is to realize our salvation in the fellowship of Christ’s people. We belong together in the church of God.

John Wesley reports that ‘a serious man’ once said to him, ‘The Bible knows nothing of solitary religion. Therefore a man must find companions or make them.’ This is an important aspect of New Testament Christianity. It is not a faith that can be lived out in solitude. Someone has defined religion as what a person does with his solitariness. This may fit some religions, but not Christianity. We who follow Christ must bear in mind that Christ was one with the Father and in that spirit he expects his followers to be one with him and one with each other.[10]

As I seek to take our Lord’s words literally and seriously, I come to the following conclusions:

1. To the degree that I practice “rugged individualism,” I violate Christian unity.
2. To the degree that I neglect or violate true Christian unity, I reflect badly on my Lord.
3. To the degree that I violate True Christian unity, I hinder the gospel.
4. To the degree that I violate true christian unity, I deny the gospel (see 1 Corinthians 12:12-14; Galatians 2:11-21; 3:26-29; Ephesians 2:11-22).
5. To the degree that I violate Christian unity, I hinder the praise of God (see Romans 15:5-13).

Having stressed the importance of Christian unity, I must also state what I do not mean to say. I do not mean that Christian unity is evidenced by uniformity, and that all Christians should look and think alike. If I understand 1 Corinthians 12 correctly, unity is best demonstrated in diversity, not in uniformity (or conformity). The importance of Christian unity is not a mandate for overlooking sin (see 1 Corinthians 5) or serious doctrinal error (1 Timothy 1:20; Titus 3:10-11).

It does seem to me that homogeneous grouping in churches does violence to the doctrine of Christian unity. From a purely secular, marketing mentality, “birds of a feather do flock together.” People do feel more comfortable around others who are just like them. But God has not called us to comfort. God has called us to conform to the image of His Son. What a testimony it is when a church has a mix of races, cultures, and social strata. Here is where the world can behold true Christian unity and stand in awe. Let us be careful not to compromise biblical standards or doctrine in an effort to appear formally united, but let us strive to practice that organic and functional unity which God intended for us to demonstrate, to His praise and glory, and to our good.

One more comment about Christian unity. Christian unity is not merely to be practiced in a particular church, or even in a particular city. The unity of which our Lord speaks is surely as wide as the world—it is a global unity. In the last few days, we have witnessed the terrible plight of many in Central America due to a disastrous hurricane. As members of the body of Christ, we are one with those Christians who are suffering in far away places. And it is because of this unity that we, along with many other churches, have contributed a substantial sum of money, sending it in care of a particular church in the disaster-torn area to minister to the saints (and through these saints, to others) there. We need to rejoice with those who rejoice, and weep with those who weep, and minister to those in need, whether they are in our church or across the ocean. You will remember that one of the first ways the Gentile saints gave expression to their unity with their Jewish brethren was by sending a contribution to them in their time of need (see Acts 11:27-30; 1 Corinthians 16:1-4; 2 Corinthians 8 and 9).

Third, our Lord’s prayer in John 17 surely has something to teach us about prayer. Let me mention a few lessons on prayer from this, our Lord’s prayer.

1. Our Lord prays for Himself, that He will fulfill God’s mission and ministry.
2. Our Lord prays for others, because He loves them and cares for them.
3. The primary goal of our prayers, like His, should be the glory of God.
4. Since earthly suffering can be glory, our prayers should not be obsessed with the termination of our suffering, but with the realization of God’s purposes in our suffering, for His glory.
5. Our prayers should seek our protection from Satan, the evil one, who seeks to destroy us.
6. Our prayers should seek to gain a proper perspective of the present, in the light of eternity.
7. Our prayers should look to, and ask for, the time when we will dwell for all eternity with Him.
8. Our requests in prayer should include a request that demonstrates Christian unity through us, in every way possible.
9. Our prayers should recognize God’s provisions through His Word and His Spirit.

Finally, our Lord’s prayer reminds us that our faith should be proclaimed and practiced:

The truth of the gospel, announced without the demonstration of the power of the gospel in transformed and loving lives, is arid. It may be beautiful in the way that the badlands can be beautiful; but not much grows there. On the other hand, the demonstration of love within a believing community does not by itself proclaim the source or cause of that love. Attractive in its own right, like a luxuriant south sea island, nevertheless such love does not call forth disciplined obedience or informed belief, and cannot of itself call others to true faith. It is merely a place to rest. The multiplying witness Jesus has in mind is both propositional and exemplary, both confessional and demonstrative. It is a witness of word and of love.[11]

JOHN 17

Someone has aptly termed this chapter “The Holy of Holies of John’s Gospel.” We have the privilege of hearing the Son conversing with the Father. You could spend many weeks meditating on the truths in this chapter, but here we can only touch upon the highlights.

I. Christ Prays for Himself (17:1-5)

The great theme of these verses is that He has finished the work of salvation. Beginning at 2:4, John has often mentioned “the hour.” Use your concordance and trace the pattern of these verses for yourself. “I have finished the work”—the work of salvation—and because of this, “I have glorified Thee on the earth” (v. 4). Christ always looked upon the cross as a means of glorifying God (12:23). Paul also saw glory in the cross (Gal. 6:14).

Christ prays that the Father will give Him again the glory He laid aside when He came to earth to die (Phil. 2:1-12). The only time that His glory was revealed on earth was on the Mount of Transfiguration (John 1:14; 2 Peter 1:16-18). Note the “gives” in in v. 2: (1) The Father has given the Son authority over all mankind; (2) the Son gives eternal life to (3) those the Father has given the Son. One of the precious truths in John 17 is that each believer is God’s love gift to the Son! (John 6:37) This is a mystery we cannot explain, but we thank God for it! “The gifts and calling of God are without repentance” (Rom. 11:29). This means that our salvation is secure, for the Father will not take us from the Son!

“I have manifested Thy name” (v. 6)—this statement should be related to the “I AM” statements of Christ in John’s Gospel. God’s name is I AM (Ex. 3:13-14), and Christ reveals that God is to us whatever we need Him to be. To the hungry Christ says, “I am the Bread of Life.” To the lost He says, “I am the Way.” To the blind He says, “I am the Light of the World.”

II. Christ Prays for His Disciples (17:6-19)

The key thought here is sanctification, that is, the disciples’ relationship to the world. Jesus said, “I have given them Your word” (v. 14, NKJV), and in v. 17 He states that we are sanctified—set apart for God—through the Word. Sanctification does not mean sinless perfection, otherwise Christ could never say, “I sanctify Myself” (v. 19), for He had no sin. A sanctified Christian is someone who is daily growing in the Word and as a result is separated more and more from the world unto the Father.

Christ asked the Father to keep the disciples (v. 11). Verse 15 asks that they be kept from the evil one. Christ was physically with the disciples and was able to keep them together, united in heart and purpose, separated from the world. Now that He was going back to heaven, He asked the Father to keep them.

Christians are not of the world, but they are in the world to witness for Christ. We keep our lives clean through His Word. Christ has actually sent us into the world to take His place (v. 18). What a responsibility we have!

Bibliography of Cited Sources

Alford, Henry. The Greek Testament. Vol. 1. Chicago: Moody, 1958.

Ash, Anthony L. The Gospel According to Luke. 2 Vols. Austin, TX: Sweet, 1972.

Barclay, William. The Gospel of Matthew. 2 Vols. Philadelphia: Westminster, 1975.

Beasley-Murray, George R. John. Vol. 36: Word Biblical Commentary. Dallas: Word, 1987.

Blomberg, Craig L. Matthew. Vol 22: The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture. Ed. by David S. Dockery, et al. Nashville: Broadman, 1992.

Brooks, James A. The New American Commentary: Mark. Nashville: Broadman, 1991.

Brown, Raymond E. The Gospel According to John XII-XXI. New York: Doubleday, 1970.

Bruce, F.F. The Hard Sayings of Jesus. Downers Grove: InterVarsity, 1983.

Butler, Paul T. The Gospel of John, Vol. 1. Joplin, MO: College Press, 1961.

Carson, D.A. Matthew. Vol. 8: The Expositor’s Bible Commentary. Ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1984.

__________. Sermon on the Mount: An Evangelical Exposition of Matthew 5-7. Grand Rapids: Baker, 1978.

Crowther, Duane S. Atlas and Outline of the Life of Christ. Bountiful, UT: Horizon Publishers & Distributors, 1982.

Dodd, C.H. Interpretation of the Fourth Gospel. Cambridge: University Press, 1955.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. Peabody, MA: Hendrickson, 1993.

Ferguson, Everett. Backgrounds of Early Christianity. Grand Rapids: Eerdmans, 1987.

Foreman, Dale. Crucify Him: A Lawyer Looks at the Trial of Jesus. Grand Rapids: Zondervan, 1990.

Foster, R.C. Studies in the Life of Christ. Joplin, MO: College Press, 1995.

Green, Joel B., Scot McKnight, and I. Howard Marshall, eds. Dictionary of Jesus and the Gospels. Downers Grove: InterVarsity, 1992.

Guelich, Robert A. Mark 1-8:26. Vol. 34A: Word Biblical Commentary. Ed. by David A. Hubbard, Glenn W. Barker, John D.W. Watts, and Ralph P. Martin. Dallas: Word, 1989.

Gundry, Robert H. Matthew: A Commentary on His Handbook for a Mixed Church Under Persecution. Grand Rapids: Eerdmans, 1994.

Hendriksen, William. New Testament Commentary: Exposition of the Gospel According to John. Grand Rapids: Baker, 1953.

Johnson, Luke Timothy. The Gospel of Luke. Ed. by Daniel J. Harrington. Collegeville, MN: Liturgical Press, 1991.

Lane, William L. The Gospel According to Mark. Grand Rapids: Eerdmans, 1974.

Lewis, Jack P. The Gospel According to Matthew. 2 Vols. Austin, TX: Sweet, 1976.

Liefeld, Walter L. Luke. Vol. 8: The Expositor’s Bible Commentary. Ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1984.

Linnemann, Eta. Is There a Synoptic Problem? Grand Rapids: Baker Books, 1992.

Longenecker, Richard N. Acts. Vol. 9: The Expositor’s Bible Commentary. Ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1981.

The Lost Books of the Bible. New York: Bell Publishing, 1979.

MacArthur, John. The MacArthur New Testament Commentary: Matthew 16-23. Chicago: Moody, 1988.

Matthew-Mark. Vol. 8. The Broadman Bible Commentary. Ed. by Clifton J. Allen, et al. Nashville: Broadman, 1969.

McGarvey, J.W. and Philip Y. Pendleton. The Fourfold Gospel: Or A Harmony of the Four Gospels. Cincinnati: Standard, 1914.

Meserve, Albert D. The Olivet Discourse: A Study of Matthew 24. San Jose, CA: San Jose Bible College, 1970.

Morris, Leon. Expository Reflections on the Gospel of John. Grand Rapids: Baker, 1988.

Mounce, Robert H. New International Biblical Commentary: Matthew. Peabody, MA: Hendrickson Publishers, 1991.

Nolland, John. Luke 1-9:20. Vol. 35A: Word Biblical Commentary. Ed. by David A. Hubbard, Glenn W. Barker, John D.W. Watts, and Ralph P. Martin. Dallas: Word, 1989.

____________. Luke 18:35-24:53. Vol. 35C: Word Biblical Commentary. Ed. by David A. Hubbard, Glenn W. Barder, John D.W. Watts, and Ralph P. Martin. Dallas: Word, 1993.

Rogers, Cleon L., Jr. The Topical Josephus: Historical Accounts that Shed Light on the Bible. Grand Rapids: Zondervan, 1992.

Ryle, John C. Expository Thoughts on the Gospels: St. Matthew. Greenwood, SC: Attic Press, 1974.

Stott, John R.W. Christian Counter-Culture: The Message of the Sermon on the Mount. Downers Grove: InterVarsity, 1978.

Tenney, Merrill C. John. Vol. 9: The Expositor’s Bible Commentary. Ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1981.

Walvoord, John F. Matthew: Thy Kingdom Come. Chicago: Moody, 1974.

Wenham, John. Easter Enigma: Are the Resurrection Accounts in Conflict? Grand Rapids: Baker, 1992.

Wessel, Walter W. Mark. Vol. 8: The Expositor’s Bible Commentary. Ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1984.

Westcott, Brooke F. The Gospel According to St. John. Grand Rapids: Eerdmans, 1950.

Wiersbe, Warren, Be Series, Victor Books, A Division of Scripture Press Publications.

---

[1] I understand that our Lord has indicated earlier in this discourse that there were things He had not revealed to them, because they were not able to bear them at the time. The point here is that Jesus had revealed to them all that He needed to reveal before His death. Future instruction would, of course, come, both from our Lord (see Luke 24:13-49), and from the Holy Spirit (John 16:13).

[2] D. A. Carson, The Farewell Discourse and Final Prayer of Jesus: An Exposition of John 14-17 (Grand Rapids: Baker Book House, 1980), p. 188.

[3] D. A. Carson, The Farewell Discourse and Final Prayer of Jesus, pp. 191-192.

[4] It is interesting, and perhaps significant, that the verb rendered “believe” is in the present tense, rather than the future tense. Jesus is, of course, speaking of those who will come to faith at a future time, but the emphasis seems to be that those who become believers should keep on believing. Faith is not just a one-time event, but an ongoing process.

[5] It is the apostles who, by the inspiration of the Holy Spirit, wrote the Gospels and the New Testament Epistles. These inspired authors include more than just the eleven disciples, and thus I am inclined to think of those referred to in verses 6-19 as being more than just the eleven. At least some others like Paul and Barnabas and James will also be called apostles (see Acts 14:4, 14; Galatians 1:19).

[6] D. A. Carson, The Farewell Discourse and Final Prayer of Jesus: An Exposition of John 14-17 (Grand Rapids: Baker Book House, 1980), p. 197.

[7] I understand our Lord’s earthly sufferings to be plural, rather than merely singular (the cross). From texts like Philippians 2:5-7 and Hebrews 2:14-18; 6:7-9, it seems that our Lord’s entire life involved considerable suffering. Would you not consider it suffering to leave heaven and all of its glory to dwell in a fallen world, among sinful men?

[8] D. A. Carson, The Farewell Discourse and Final Prayer of Jesus: An Exposition of John 14-17 (Grand Rapids: Baker Book House, 1980), p. 198.

[9] Leon Morris, Reflections on the Gospel of John (Grand Rapids: Baker Book House, 1988), vol. 4, p. 592.

[10] Leon Morris, Reflections on the Gospel of John (Grand Rapids: Baker Book House, 1988), vol. 4, p. 597.

[11] D. A. Carson, The Farewell Discourse and Final Prayer of Jesus: An Exposition of John 14-17 (Grand Rapids: Baker Book House, 1980), p. 200.