Verse-by-Verse Bible Commentary
John 17:9

Clarke's Commentary

Verse John 17:9. I pray not for the world — I am not yet come to that part of my intercession: see John 17:20. I am now wholly employed for my disciples, that they may be properly qualified to preach my salvation to the ends of the earth. Jesus here imitates the high priest, the second part of whose prayer, on the day of expiation, was for the priests, the sons of Aaron: John 17:1; John 17:1. These words may also be understood as applying to the rebellious Jews. God's wrath was about to descend upon them, and Christ prays that his own followers might be kept from the evil, John 17:15. But he does not thus pray for the world, the rebellious Jews, because the cup of their iniquity was full, and their judgment slumbered not.

Bridgeway Bible Commentary

148. Jesus’ prayer (John 17:1-26)

Having announced his victory over the world (see John 16:33), Jesus now offers a prayer that reflects the triumph of his completed work. He begins by speaking of his relationship with the Father. Jesus’ work was to reveal God to the world so that people might receive eternal life through him. He prays that by dying on the cross and successfully finishing his work, he will bring glory to his Father. At the same time, his death will bring glory to himself, for it will enable him to return to his Father and enjoy the glory that was his before he came into the world (John 17:1-5).

Although most people did not believe in Jesus, some did, such as the apostles. They believed the evidence they saw and heard that Jesus was God and that he had come from the Father to make God known (John 17:6-8).

This thought leads Jesus to the second part of his prayer, which is for his disciples. He prays that they will live in such a way as to show his glory to the world (John 17:9-10). Their unity will display the unity that exists between the Father and the Son. Jesus asks that they will remain faithful to him and not be defeated by the evil that is in the world . He wants them to share with him the triumphant joy that comes through successfully completing the work the Father had committed to him (John 17:11-13).

When Jesus leaves the world, his disciples will carry on his work. He prays therefore that they will be neither discouraged by the world’s hatred nor corrupted by its sin (John 17:14-17). Just as Jesus gave himself to God to carry out his work, so he desires his disciples to give themselves to God for the task of spreading his message throughout the world (John 17:18-19).

In the final part of his prayer, Jesus prays for those who will believe through the preaching of that initial group of disciples and so become God’s new people, the Christian church. He prays that the same unity as exists between the Father and the Son will bind the believers together, so that through them others too will believe (John 17:20-23). Jesus desires that in the age to come, when he enjoys the glory that was his before the world began, all who have trusted in him will be there with him. Meanwhile, in the present world of unbelief, they will learn more of him as they share in the love that the Father has for the Son. The world will begin to know God when it sees the love of Jesus in his people (John 17:24-26).

Coffman's Commentaries on the Bible

I pray for them: I pray not for the world, but for those whom thou hast given me; for they are thine.

I pray not for the world … This shift back to the present tense denotes that at that time Christ was not praying for the world but for his disciples. That Christ could not pray for his enemies in the same terms as for his own is natural; and, as Hovey said, "The blessings which he would ask for his enemies must be different in some respects from those which he would ask for his friends." Alvah Hovey, op. cit., p. 340. Lipscomb concurred, saying, "Jesus does not mean to say that the world is excluded from his sympathy; he was dying to save the world." David Lipscomb, op. cit., p. 264. Later, Jesus prayed that the "world might believe" (John 17:20-21).

For they are thine … The apostles were not merely Christ’s any longer but were God’s chosen representatives to deliver the saving gospel to humanity. It was that new status with which they were shortly to be endowed that required this special prayer to be uttered in their hearing. It has all the effect of the great commission. In this part of his prayer, Jesus prayed not for the world but for those men upon whom the salvation of the world depended.

Barnes' Notes on the Whole Bible

I pray for them - In view of their dangers and trials, he sought the protection and blessing of God on them. His prayer was always answered.

Not for the world - The term world here, as elsewhere, refers to wicked, rebellious, vicious men. The meaning of this expression here seems to be this: Jesus is praying for his disciples. As a reason why God should bless them, he says that they were not of the world; that they had been taken out of the world; that they belonged unto God. The petition was not offered for wicked, perverse, rebellious men, but for those who were the friends of God and were disposed to receive his favors. This passage, then, settles nothing about the question whether Christ prayed for sinners. He then prayed for his disciples, who were not those who hated him and disregarded his favors. He afterward extended the prayer for all who should become Christians, John 17:20. When on the cross he prayed for his crucifiers and murderers, Luke 23:34.

For they are thine - This is urged as a reason why God should protect and guide them. His honor was concerned in keeping them; and we may always “fill our mouths with” such “arguments” when we come before God, and plead that his honor will be advanced by keeping us from evil, and granting us all needful grace.

I am glorified in them - I am honored by their preaching and lives. The sense of this passage is, “Those who are my disciples are thine. That which promotes my honor will also promote thine. I pray, therefore, that they may have needful grace to honor my gospel, and to proclaim it among men.”

Calvin's Commentary on the Bible

9.I pray for them. Hitherto Christ has brought forward what might procure for the disciples favor with the Father. He now forms the prayer itself, in which he shows that he asks nothing but what is agreeable to the will of the Father, because he pleads with the Father in behalf of those only whom the Father himself willingly loves. He openly declares that he does not pray for the world, because he has no solicitude but about his own flock, which he received from the hand of the Father. But this might be thought to be absurd; for no better rule of prayer can be found than to follow Christ as our Guide and Teacher. Now, we are commanded to pray for all, (Titus 2:8) and Christ himself afterwards prayed indiscriminately for all,

Father, forgive them; for they know not what they do,
(Luke 23:34.)

I reply, the prayers which we offer for all are still limited to the elect of God. We ought to pray that this man, and that man, and every man, may be saved, and thus include the whole human race, because we cannot yet distinguish the elect from the reprobate; and yet, while we desire the coming of the kingdom of God, we likewise pray that God may destroy his enemies.

There is only this difference between the two cases, that we pray for the salvation of all whom we know to have been created after the image of God, and who have the same nature with ourselves; and we leave to the judgment of God those whom he knows to be reprobate. But in the prayer which is here related there was some special reason, which ought not to be produced as an example; for Christ does not now pray from the mere impulse of faith and of love towards men, but, entering into the heavenly sanctuary, he places before his eyes the secret judgments of the Father, which are concealed from us, so long as we walk by faith.

Besides, we learn from these words, that God chooses out of the world those whom he thinks fit to choose to be heirs of life, and that this distinction is not made according to the merit of men, but depends on his mere good-pleasure. For those who think that the cause of election is in men must begin with faith. Now, Christ expressly declares that they who are given to him belong to the Father; and it is certain that they are given so as to believe, and that faith flows from this act of giving. If the origin of faith is this act of giving, and if election comes before it in order and time, what remains but that we acknowledge that those whom God wishes to be saved out of the world are elected by free grace? Now since Christ prays for the elect only, it is necessary for us to believe the doctrine of election, if we wish that he should plead with the Father for our salvation. A grievous injury, therefore, is inflicted on believers by those persons who endeavor to blot out the knowledgeof election from the hearts of believers, because they deprive them of the pleading and intercession of the Son of God. ⁽¹¹⁶⁾ These words serve also to expose the stupidity of those who, under the pretence of election, give themselves up to the indolence, whereas it ought rather to arouse us to earnestness in prayer, as Christ teaches us by his example.

(116) “D’autant qu’ils les privent de la recommandation et intercession du Fils de Dieu.”

Smith's Bible Commentary

Chapter 17

These words spake Jesus, and he lifted up his eyes to heaven ( John 17:1 ),

Now He is finished with His disciples and He turns now to the Father. He said, "I am not alone; the Father is with Me." And conscious of the Father, He now offers what should be titled the Lord's Prayer, for this is indeed the Lord's Prayer. He gave to the disciples a model prayer, which is often called the Lord's Prayer. But this is the true Lord's Prayer. "He lifted up his eyes to heaven,"

and he said, Father, the hour is come ( John 17:1 );

When He began His ministry in Cana of Galilee, and Mary came to Him and said, "Son, they have run out of wine," He said to his mother, "What's that to Me? My hour is not yet come." And, all through His life, He was conscious of His movement towards a definite hour, a definite time. And this was always, from the beginning of His ministry, the movement was towards this hour. Many times we read, "For His hour was not yet come." He was always conscious of the hour that was coming. And now He has come to it. And He declares, "Father, the hour is come."

glorify thy Son, that thy Son also may glorify thee ( John 17:1 ):

The hour is come, but how is the Son to be glorified? By being lifted up on the cross. And so here, Jesus is talking to the Father about the cross and saying, "Let's go on with it, glorify Thy Son," that in and through the cross He might glorify God.

As you have given him power over all flesh, that he should give eternal life to as many as thou hast given him ( John 17:2 ).

How is the Father glorified? By Jesus granting to you eternal life, citizenship in the heavenly kingdom. "Father, the hour is come; now glorify Me. Let Me go ahead and bear the cross, let Me die in order that through My death I might grant eternal life to those who will believe, as many as You have given Me." Interesting term. In Acts we read, "And as many as were ordained to eternal life believed."

And this is life eternal, that they may know thee the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth: I have finished the work which you gave me to do ( John 17:3-4 ).

Jesus said that He came to seek and to save that which was lost. Now He declares His work is finished. On the cross it was complete. He cried out His last words before commending His spirit to the Father, "It is finished." What? The work of redemption for man. The path back to God is complete. Man does not have to live alienated from God any longer. Man can now walk in close communion and fellowship with the Father once again. His work of redemption is finished. Provision for man's sin is now made. And that which has separated man from God can be put away and man can live in fellowship with God.

And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was ( John 17:5 ).

Now this is moving on from the first. The first was talking about the cross. Now He's talking about that glory in the heavenly kingdom. "Now, Father, the work is finished. I'm going to the cross; it's finished. Now glorify Me with the glory that I had with Thee before the world was." "He who was in the beginning with God and thought it not robbery to be equal with God..." "Now, Father, I want to enter back into that glory that I had with You before the world ever existed. I have manifested Thy name unto the men which You gave Me out of the world. Thine they were, and You gave them to Me, and they have kept Your word." Now, what does Jesus mean?

I have manifested thy name unto the men which you gave me out of the world ( John 17:6 ):

God is not His name; God is His designation. Lord is not His name; that is His title. His name is Yahweh, or Jehovah. And how did Jesus manifest His name? The name Jesus itself is a contraction of the Hebrew "Yahovah-shua" or "Yashua," which is Jehovah is Salvation. Jesus said, "I have manifested Your name." He bore the name of the eternal God, the name Yashua, Jehovah is Salvation. "I have manifested Thy name unto the men which You have given to Me out of the world."

thine they were, you gave them to me; and they have kept your word. Now they have known that all things whatsoever thou hast given me are of thee. For I have given unto them the words which you gave me; and they have received them, and have surely known that I came out from thee, and they have believed that you did send me ( John 17:6-8 ).

And so, Jesus, in the first part of His prayer, is praying concerning this little company of believers, the disciples that are with Him. And in this first part, His prayer is centered around them. "You have given them to Me. I have manifested Your name to them. They are Yours, but You have given them to Me, and I have given to them Your words. And things are now complete because they believe that You have sent Me."

And I pray for them: I don't pray for the world ( John 17:9 ),

At this point. He's not praying for the world; He's praying for this special group, the disciples.

but for them which you have given to me; for they are yours. And all that is mine is yours, and yours are mine; and I am glorified in them ( John 17:9-10 ).

"Oh, that Christ might be glorified," Paul said, "in my body whether by life or by death." And that should be the desire of each of us; "Oh, God, glorify Thy Son in and through me." "I am glorified in them."

Now I am no more in the world, but these are in the world, I'm coming to thee. Holy Father, keep through thy own name those whom thou hast given me ( John 17:11 ),

Now He commits the keeping of their lives unto the Father Himself. "Holy Father, keep through Thy own name..." What a beautiful prayer of intercession! It lets us know a little bit of what's going on in heaven. The Bible says that, "Who is he that condemneth? It is Christ who has died, yet rather, is risen again, and is even at the right hand of the Father making intercession" ( Romans 8:34 ). In Heb 7:25 we read, "Wherefore He is able also to save unto the uttermost all who will come unto God by Him, seeing He ever liveth to make intercession for us." And this is a good example of the intercessory ministry of Jesus, as He is praying to the Father for His disciples. And what a fabulous prayer! "Holy Father, keep through Thy own name those that You have given to Me,"

that they may be one, as we ( John 17:11 ).

And now, this is the prayer for His disciples, this unity, "Lord, that they may be one." And as we read this prayer of Jesus, and as we almost feel like we're eavesdropping, you know. You feel a little embarrassed and a little ashamed because it's such an intimate, personal pouring out of His heart to the Father that we're given an insight here to. Absolutely beautiful! I love to just meditate on this seventeenth chapter of John, as I read this ministry of Jesus for His disciples, and then later on, for me. And His prayer for them? That they may be one.

While I was with them in the world, I kept them in thy name: those that thou hast given to me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled ( John 17:12 ).

"I kept them, Father, all but the one, the son of perdition..." That's quite a title given to Judas Iscariot. Another time we read the same title is given to the Anti-Christ; he is called the son of perdition. There are some who believe that Judas Iscariot will be the Anti-Christ. There are indications that this is possibly so; this is the strongest, and the strongest argument that they can present, the fact that both of them are called the son of perdition. I personally do not believe that Judas Iscariot is the Anti-Christ, but there is that possibility. And I don't deny the possibility. If you want to say, "Yes, he is," I won't argue with you, because I don't know. I don't feel that he is. I feel that evidence points to another, but I wouldn't argue with you and I would say, "Well, it's possible that you are right, because it IS possible that you are right." It is possible that Judas Iscariot could be the Anti-Christ. And I believe that on the basis of the them being called the son of perdition.

Jesus said,

And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves ( John 17:13 ).

Now, here Jesus is talking about His joy right in the face of the cross, "that they might have My joy fulfilled in them." Jesus said, "My peace I give unto you, not as the world give I." We have His peace, we have His joy, we have His love. These are those things that He imparts unto us. No other religious system does this. Buddha didn't say, "My love I give to you; abide in my love." They couldn't say that, but Jesus does. He is saying, "Look, it's My joy being fulfilled in you." And so, it is the peace of Christ which passes understanding that keeps our hearts and our minds. His peace, His love, His joy. You see, I cannot in myself fulfill the divine idea. God wants me to love as He loved. I can't. But I can be an instrument through which His love flows. God wants me to have His peace, but I get upset. I can't in myself just mesmerize myself into a placid state. But I have experienced that glorious peace of Jesus Christ in the midst of the most wild situations, the most tense situations. Suddenly, that peace of Christ just comes down and fills my heart and my life; and hey, it's alright, we're going to be okay, we're going to make it. Because the peace of Christ has just filled my life. And again, that joy that is indescribable; it's full of glory, that joy of seeing God work. "My joy fulfilled in themselves."

I have given them thy word; and the world has hated them, because they are not of the world, even as I am not of the world. I don't pray that you take them out of the world ( John 17:14-15 ),

I wish He had sometimes! Sometimes I look at what's happening; I see the deterioration of our nation and I see the rising taxes, and I see the attempt of the schools and the government to totally divorce the thought of Jesus Christ and all from our public life. And I see the rulings of the courts and I see so many just plain stupid iniquities. And I get out my atlas, and I start looking for some island in the South Pacific, and I dream of just selling out and saying, "Come on, let's go. I found this island out there in the South Pacific; it's uninhabited, but it's got plenty of fresh water, good clean air and we can just go there and we can build a new world, a new society, you know. And we can start over again, just like our forefathers had the opportunity when they came to the United States." But Jesus said, "Father, I don't pray that you take them out of the world." Oh, that means that I've got to stick around.

but that you should keep them from the world ( John 17:15 ).

"Don't take them out, Father, but keep them from it." The Christian is like a ship which is made to float in the water. As long as it's floating in the water, it's alright. The only danger is when you get the water in the ship. The ship is to be in the water, but you get water in the ship and then you get into trouble. The Christian is made to live in the world. But you start getting the world in the Christian, you get into trouble, like getting water in the ship. You're going to sink. So, "Father, I don't ask You to take them out of the world, but do keep them from the world." What a beautiful prayer! God, keep me from the world. The pressures sometimes are so great to conform to the world, to the worldly patterns. We become accused of all kinds of things; but, Oh, God, keep us from the world.

They are not of the world, even as I am not of the world. But sanctify them through thy truth ( John 17:16-17 ):

That is, "Separate them." And the word sanctify is to separate, to set apart. "Set them apart, Father, through Thy truth."

for thy word is truth ( John 17:17 ).

"Keep them from the world, separate them from the world, Father, through Your truth; for Your word is truth."

And as you have sent me into the world, even so I have sent them into the world. And for their sakes I sanctify myself [or, I set myself apart] that they also might be set apart through the truth. Neither do I pray for these alone ( John 17:18-20 ),

Alright! Now He's expanding His prayer beyond the realm of the disciples who were with Him at that moment, and He expands it right on down to you and to me. And now, enter in to that beautiful place...I feel like taking my shoes off, I'm on holy ground, as my Lord now intercedes for me. And what does He pray for me? "Neither pray I for these alone,"

but for them also which shall believe on me through their word ( John 17:20 );

You see, I've come to believe on Jesus Christ through the Word, through the words in the New Testament. And because I have come to believe on Jesus Christ through the Word, I am included in this prayer that Jesus was offering to the Father there in John 17 . And what does He pray for me and for you? Again,

that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that you have sent me ( John 17:21 ).

Jesus' prayer for the church is that of unity, that we might be one. And I think of how tragic it is and what a poor witness to the world that the church is so divided and so fractured. Now, that is not an indictment against denominations. I see the purpose of denominations; I have no problem with that. The only problem I have is when people get denominational, when they cannot see the whole church and the whole body of Christ, but they see their own little segment only and exclude the rest. That's contrary to the prayer of Christ.

Someone brought to my attention this morning a letter that they had received from their pastor, who was all shook because they were going to Calvary Chapel. He said, "That name does not exist in the Bible; thus, it's a sin for you to go to a church with that name. And I can document from scripture that it's a sin to go to a church that isn't called the church of Christ." And as I read it, my heart ached for the narrowness, the shortsightedness. He is actually going against the very prayer of Jesus when He was praying, "Lord, may they be one." May God free us from the narrow sectarianism and kind of a thing that would say, "Well, I'm from Calvary Chapel." May we not identify with a particular system or whatever, but may we be able to identify with just the body of Christ and say, "I am a child of God; I'm a Christian," and let that be our identity. And if someone else says, "Well, I'm a Christian," praise the Lord, I'm one with you. "Oh, but I'm a Baptist!" I don't care. "Well, I'm a Presbyterian!" I don't care. You love my Lord? I'm one. Divisions may come, but God help us not to be any part of the division when it comes. If people want to divide themselves, that's their problem. God help us not to become any part of a division of the body of Christ. For when his body is divided, he is the one who bleeds.

I don't want to go against the prayer of Christ in any way. I want to be open to accept as brothers in Christ anyone who has truly received Jesus Christ as their Lord. And I don't care if they baptize forwards or backwards or they sprinkle or whatever! I don't want to divide over those issues.

It's tragic, the things that have divided the church of Jesus Christ, the divisions that have come. And they're contrary to the very thing that Jesus was praying. May God help us to be so broadened in our view of the church, that when one member suffers we will suffer with him; when one is exalted we'll be exalted with them. That we'll not become jealous because we hear that a fellowship over here is growing rapidly and they've got this and that and the other. "Well, they're this and..." God help us, keep us from that nasty mouth of putting down the body of Christ because they don't go along with us. "Lord, we saw some casting out devils, and they didn't want to come with us. And so we stopped them." Jesus said, "No, you shouldn't have done that. If they are doing it in My name, they can't very well be speaking against Me." "Lord, they don't want to receive us over there. Do you want us to call down fire from heaven and destroy them?" He said, "Wait a minute! You don't understand the nature that you're to have." And so, His prayer is that we would be one.

And the glory which you gave to me I have given to them; that they may be one, even as we are one: I in them, you in me, that they may be made [complete] perfect in one; and that the world may know that you have sent me, and have loved them, as you have loved me ( John 17:22-23 ).

Now Jesus is saying that this unity should come to pass for a witness to the world. "That the world may believe that You have sent Me." And I believe that there are many people that have been turned away from Jesus Christ because of that terrible faction and party spirit that exists in Christianity, as people have put up their denominational barriers and confined themselves. You know, "We are..." And people look at the church fighting and competing among itself. They see the bitternesses that arise and the church is not that witness that Jesus would have us to be.

Father, I will that they also, whom You have given to me [this that I love], that they may be with me where I am; that they may behold my glory, which you have given to me: for you loved me before the foundation of the world ( John 17:24 ).

"Father, those that You have given to me, I want them to be with Me in that glory, that they might see Me in My glory." Oh, how I long to behold Jesus in His glory! How I long to see Him there sitting upon His throne, to see Him in that glorified state. How I long to be a part of that company in the book of Revelation that sings, "Worthy is the Lamb, because He was slain, and He has redeemed us by His blood out of all of the nations, tribes, tongues and people, and has made us unto our God kings and priests." And we will reign with Him upon the earth. Worthy is the Lamb to receive glory and honor and dominion and might and power and authority. To see Him in that glory, I long for that day.

Now, the thing that thrills me is that I'm certain that if anybody's prayers are effective, they are the prayers of Jesus Christ. When I've got Him praying for me, I tell you, I can't lose. I'm certain that His prayers are powerful and effective, and that the Father is going to answer His prayers. I have all of the assurance in the universe that I'm going to be there, to see Him in His glory. He asked the Father that that might be so; and surely, the Father will not deny His request. Isn't that exciting!

O righteous Father, the world has not known you: but I have known you, and these have known that you sent me. And I have declared unto them your name, and I will declare it; that the love wherewith you have loved me may be in them ( John 17:25-26 ),

You see, it's going to be in you. You're to love as He loved. He'll put His love in you. He'll do it for you. "That the love wherewith You have loved Me might be in them,"

and I in them ( John 17:26 ).

Christianity, different from religion, because Christianity is a dynamic, it is the dynamic of the Author who has come to dwell within me to take up residence within my life, and to do in me what I cannot do in and for myself. Through the power of the risen Christ, I have the power to live the life that He has asked me to live.

And so, we have just made a cursory study of the seventeenth chapter. I would encourage you before you go on to eighteen and nineteen to go back and read it over two or three more times, just to meditate upon it. Read it a verse at a time, and just stop and think about it and let the Spirit of God minister the truth to your heart. And let the words just sink in, the prayer of Jesus on your behalf. And then, we'll go on next week to chapters 18 and 19. You see, the eighteenth chapter begins, "Now when Jesus had spoken these words, He went forth with His disciples over the brook of Kidron, where there was a garden..." So, this was spoken somewhere between the upper room and the garden, before He came to the Garden of Gethsemane. And so, now we'll enter into the garden with Him, and this experience unto the cross in our next study.

May the Lord be with you this week, working in your life His glorious work. May this be a time of spiritual growth, as you get into the Word and as you study and as you yield your life to God, that His love might be manifested through you. That His joy might be fulfilled in you. And that His peace might just keep your heart, your life, your mind. And may you just begin to experience more and more that beautiful work of God's Spirit in your life, as He conforms us daily into the image of Jesus Christ. And so, God bless you, fill you with the Spirit, keep you in His love. In the name of Jesus. "

Dr. Constable's Expository Notes

The bases for these requests 17:6-11a

Dr. Constable's Expository Notes

2. Jesus’ requests for the Eleven 17:6-19

Jesus’ glorification depended on the wellbeing of those whom the Father had given to Him (John 17:2). Consequently Jesus prayed for them too. He made several requests for them but first expressed the reasons He was praying for them and why He wanted the Father to grant His requests.

The length of this section of the prayer suggests that Jesus had greater concern for His disciples’ welfare than for His own.

"Jesus prayed for His disciples before He chose them (Luke 6:12), during His ministry (John 6:15), at the end of His ministry (Luke 22:32), here (John 17:6-19), and later in heaven (Romans 8:34; Hebrews 7:25)." [Note: Blum, p. 331.]

Moreover in view of their weaknesses, they were in great need of God’s grace to sustain them in the future. It was God’s keeping power rather than their strength that made Jesus’ confident as He prayed for them.

Dr. Constable's Expository Notes

Because the Eleven had believed on Him Jesus made request for them, not for the world, at this point. The basis for that request was that these disciples belonged to God, so their welfare was His special interest. Those who belong to the Father belong equally to the Son. Thus Jesus claimed equal concern for the Eleven with the Father. This is another claim of equality with the Father. Glory had come to Jesus through the faith of the Eleven, as it had not come from the world.

Barclay's Daily Study Bible

Chapter 17

THE GLORY OF THE CROSS ( John 17:1-5 )

17:1-5 When Jesus had spoken these words, he lifted up his eyes to heaven, and said: "Father, the hour has come. Glorify the Son that the Son may glorify you. Glorify him, just as you gave him authority over mankind, that he may give eternal life to every one whom you have given to him. It is eternal life to know you, who are the only true God, and to know Jesus Christ, whom you sent. I have glorified you upon earth, because I have finished the work which you gave me to do; and now, Father, glorify me in your own presence with the glory which I had with you before the world began."

For Jesus life had a climax, and that was the Cross. To him the Cross was the glory of life and the way to the glory of eternity. "The hour has come," he said, "for the Son of Man to be glorified" ( John 12:23). What did Jesus mean when he repeatedly spoke of the Cross as his glory and his glorification? There is more than one answer to that question.

(i) It is one of the facts of history that again and again it was in death that the great ones found their glory. It was when they died, and how they died, which showed people what and who they really were. They may have been misunderstood, undervalued, condemned as criminals in their lives, but their deaths showed their true place in the scheme of things.

Abraham Lincoln had his enemies during his lifetime; but even those who had criticized him saw his greatness when he died. Someone came out of the room where Lincoln lay, after the assassin's shot had killed him, saying: "Now he belongs to the ages." Stanton, his war minister, who had always regarded Lincoln as crude and uncouth and who had taken no pains to conceal his contempt, looked down at his dead body with tears in his eyes. "There lies," he said, "the greatest ruler of men the world has ever seen."

Joan of Arc was burned as a witch and a heretic by the English. Amidst the crowd there was an Englishman who had sworn to add a faggot to the fire. "Would that my soul," he said, "were where the soul of that woman is!" One of the secretaries of the King of England left the scene saying: "We are all lost because we have burned a saint."

When Montrose was executed, he was taken down the High Street of Edinburgh to the Mercat Cross. His enemies had encouraged the crowd to revile him and had actually provided them with ammunition to fling at him, but not one voice was raised to curse and not one hand was lifted. He had on his finest clothes, with ribbons on his shoes and fine white gloves on his hands. James Frazer, an eyewitness, said: "He stept along the street with so great state, and there appeared in his countenance so much beauty, majesty and gravity as amazed the beholder, and many of his enemies did acknowledge him to be the bravest subject in the world, and in him a gallantry that braced all that crowd." John Nicoll, the notary public, thought him more like a bridegroom than a criminal. An Englishman in the crowd, a government agent, wrote back to his superiors: "It is absolutely certain that he hath overcome more men by his death, in Scotland, than he would have done if he had lived. For I never saw a more sweeter carriage in a man in all my life."

Again and again a martyr's majesty has appeared in death. It was so with Jesus, for even the centurion at the foot of the Cross was left saying: "Truly this was the Son of God" ( Matthew 27:54). The Cross was the glory of Jesus because he was never more majestic than in his death. The Cross was his glory because its magnet drew men to him in a way that even his life had never done--and it is so yet.

THE GLORY OF THE CROSS ( John 17:1-5 continued)

(ii) Further, the Cross was the glory of Jesus because it was the completion of his work. "I have accomplished the work," he said, "which You gave me to do." For him to have stopped short of the Cross would have been to leave his task uncompleted. Why should that be so? Jesus had come into this world to tell men about the love of God and to show it to them. If he had stopped short of the Cross, it would have been to say that God's love said: "Thus far and no farther." By going to the Cross Jesus showed that there was nothing that the love of God was not prepared to do and suffer for men, that there was literally no limit to it.

H. L. Gee tells of a war incident from Bristol. Attached to one of the Air Raid Precautions Stations there was a boy messenger called Derek Bellfall. He was sent with a message to another station on his bicycle. On his way back a bomb mortally wounded him. When they found him, he was still conscious. His last whispered words were: "Messenger Bellfall reporting--I have delivered my message."

A famous painting from the First World War showed an engineer fixing a field telephone line. He had just completed the line so that an essential message might come through, when he was shot. The picture shows him in the moment of death, and beneath it there is the one word, "Through!" He had given his life, that the message might get through.

That is exactly what Jesus did. He completed his task; he brought God's love to men. For him that meant the Cross; and the Cross was his glory because he finished the work God gave him to do; he made men for ever certain of God's love.

(iii) There is another question--how did the Cross glorify God? The only way to glorify God is to obey him. A child brings honour to his parents when he brings them obedience. A citizen brings honour to his country when he obeys it. A scholar brings honour to his teacher when he obeys his master's teaching. Jesus brought glory and honour to God by his perfect obedience to him. The gospel story makes it quite clear that Jesus could have escaped the Cross. Humanly speaking, he could have turned back and need never have gone to Jerusalem. As we look at Jesus in the last days, we are bound to say: "See how he loved God! See to what lengths his obedience would go!" He glorified God on the Cross by rendering the perfect obedience of perfect love.

(iv) But there is still more. Jesus prayed to God to glorify him and to glorify himself. The Cross was not the end. There was the Resurrection to follow. This was the vindication of Jesus. It was the proof that men could do their worst, and that Jesus could still triumph. It was as if God pointed at the Cross and said: "That is what men think of my Son," and then pointed at the resurrection and said: "That is what I think of my Son." The Cross was the worst that men could do to Jesus; but not all their worst could conquer him. The glory of the resurrection obliterated the shame of the Cross.

(v) For Jesus the Cross was the way back. "Glorify me," he prayed, "with the glory which I had before the world began." He was like a knight who left the king's court to perform some perilous and awful deed, and who, having performed it, came home in triumph to enjoy the victor's glory. Jesus came from God, and returned to him. The exploit between his coming forth and his going back was the Cross. For him, therefore, it was the gateway to glory; and, if he had refused to pass through it, there would have been no glory for him to enter into. For Jesus the Cross was his return to God.

ETERNAL LIFE ( John 17:1-5 continued)

There is another important thought in this passage, for it contains the great New Testament definition of eternal life. It is eternal life to know God and to know Jesus Christ whom he has sent. Let us remind ourselves of what eternal means. In Greek it is aionios ( G166) . This word has to do, not so much with duration of life, for life which went on for ever would not necessarily be a boon. Its main meaning is quality of life. There is only one person to whom the word aionios ( G166) can properly be applied, and that is God. Eternal life is, therefore, nothing other than the life of God. To possess it, to enter into it, is to experience here and now something of the splendour, and the majesty, and the joy, and the peace, and the holiness which are characteristic of the life of God.

To know God is a characteristic thought of the Old Testament. Wisdom is "a tree of life to those who lay hold of her" ( Proverbs 3:18). "To know thy power," said the writer of Wisdom, "is the root of immortality" ( Wis_5:3 ). "By knowledge are the righteous delivered" ( Proverbs 11:9). Habbakuk's dream of the golden age is that "the earth will be filled with the knowledge of the glory of God" ( Habakkuk 2:14). Hosea hears God's voice saying to him: "My people are destroyed for lack of knowledge" ( Hosea 4:6). A Rabbinic exposition asks what is the smallest section of scripture on which all the essentials of the law hang? It answers, Proverbs 3:6, which literally means: "Know him, and he shall direct thy paths." Again there was a Rabbinic exposition which said that Amos had reduced all the many commandments of the Law to one, when he said: "Seek me, and live" ( Amos 5:4), for seeking God means seeking to know him. The Jewish teachers had long insisted that to know God is necessary to true life. What then does it mean to know God?

(i) Undoubtedly there is an element of intellectual knowledge. It means, at least in part, to know what God is like; and to know that does make the most tremendous difference to life. Take two examples. Heathen peoples in primitive countries believe in a horde of gods. Every tree, brook, hill, mountain, river, stone has its gods and its spirit; all these spirits are hostile to man; and primitive people are haunted by the gods; living in perpetual fear of offending one of them. Missionaries tell us that it is almost impossible to understand the sheer wave of relief which comes to these people when they discover that there is only one God. This new knowledge makes all the difference in the world. Further, it makes a tremendous difference to know that God is not stern and cruel, but love.

We know these things; but we could never have known them unless Jesus had come to tell them. We enter into a new life, we share something of the life of God himself, when, through the work of Jesus, we discover what God is like. It is eternal life to know what God is like.

(ii) But there is something else. The Old Testament regularly uses know for sexual knowledge. "Adam knew Eve his wife, and she conceived, and bore Cain" ( Genesis 4:1). Now the knowledge of husband and wife is the most intimate there can be. Husband and wife are no longer two; they are one flesh. The sexual act itself is not the important thing; the important thing is the intimacy of heart and mind and soul which in true love precede that act. To know God is therefore not merely to have intellectual knowledge of him; it is to have an intimate personal relationship with him, which is like the nearest and dearest relationship in life. Once again, without Jesus such intimacy with God would have been unthinkable and impossible. It is Jesus who taught men that God is not remote and unapproachable, but the Father whose name and nature are love.

To know God is to know what he is like, and to be on the most intimate terms of friendship with him; and neither of these things is possible without Jesus Christ.

THE WORK OF JESUS ( John 17:6-8 )

17:6-8 "I have shown forth your name to the men whom you gave me out of the world. They were yours and you gave them to me, and they have kept your word. Now they realize that everything you gave me comes from you, because I gave to them the words you gave to me, and they received them, and they truly know that I came forth from you, and they believe that you sent me."

Jesus gives us a definition of the work that he did. He says to God: "I have shown forth your name."

There are two great ideas here, both of which would be quite clear to those who heard this saying for the first time.

(i) There is an idea which is an essential and characteristic idea of the Old Testament. In the Old Testament name is used in a very special way. It does not mean simply the name by which a person is called; it means the whole character of the person in so far as it can be known. The Psalmist says: "Those who know thy name put their trust in thee" ( Psalms 9:10). Clearly that does not mean that those who know what God is called will trust him; it means that those who know what God is like, those who know his character and nature will be glad to put their trust in him.

The psalmist says: "Some boast of chariots, and some of horses; but we boast of the name of the Lord our God" ( Psalms 20:7). This means that he can trust God because he knows what he is like. The Psalmist says: "I will ten of thy name to my brethren" ( Psalms 22:22). This was a psalm which the Jews believed to be a prophecy of the Messiah and of the work that he would do; and it means that the Messiah's work would be to declare to his fellow-men what God is like. It is the vision of Isaiah that in the new age, "My people shall know my name" ( Isaiah 52:6). That is to say that in the golden days men will know fully and truly what God is like.

So when Jesus says: "I have shown forth your name," he is saying: "I have enabled men to see what the real nature of God is like." It is in fact another way of saying: "He who has seen me has seen the Father" ( John 14:9). It is Jesus' supreme claim that in him men see the mind, the character, the heart of God.

(ii) But there is another idea here. In later times when the Jews spoke of the name of God they meant the sacred four-letter symbol, the tetragrammaton as it is called, IHWH. That name was held to be so sacred that it was never pronounced, except by the High Priest when he went into the Holy of Holies on the Day of Atonement.

These four letters stand for the name Yahweh ( H3068 and H3069) . We usually speak about Jehovah and the change in the vowels is due to the fact that the vowels of Jehovah are those of Adonai ( H136) , which means "Lord." In the Hebrew alphabet there were no vowels at all. Later the vowel sounds were shown by little signs put above and below the consonants. The four letters Y-H-W-H were so sacred that the vowels of 'Adonai were put below them, so that when the reader came to IHWH he would read, not Yahweh, but 'Adonai. That is to say, in the time of Jesus the name of God was so sacred that ordinary people were not even supposed to know it, far less to speak it. God was the remote, invisible king, whose name was not for ordinary men to speak. So Jesus is saying: "I have told you God's name; that name which is so sacred can be spoken now because of what I have done. I have brought the remote, invisible God so close that even the simplest people can speak to him and take his name upon their lips."

It is Jesus' great claim that he showed to men the true nature and the true character of God; and that he brought him so close that the humblest Christian can take his unutterable name upon his lips.

THE MEANING OF DISCIPLESHIP ( John 17:6-8 continued)

This passage also sheds an illuminating light on the meaning of discipleship.

(i) Discipleship is based on the realization that Jesus came forth from God. The disciple is essentially a person who has realized that Jesus is God's ambassador, and that in his words we hear God's voice, and in his deeds we see God's action. The disciple is one who sees God in Jesus and is aware that no one in all the universe is one with God as Jesus is.

(ii) Discipleship issues in obedience. The disciple is one who keeps God's word as he hears it in Jesus. He is one who has accepted the mastery of Jesus. So long as we wish to do what we like, we cannot be disciples; discipleship involves submission.

(iii) Discipleship is something which is destined. Jesus' men were given to him by God. In God's plan they were destined for discipleship. That does not mean that God destined some men to be disciples and some to refuse discipleship. Think of it this way. A parent dreams great dreams for his son; he works out a future for him; but the son can refuse that future and go his own way. A teacher thinks out a great future for a student; he sees that he has it in him to do great work for God and man; but the student can lazily or selfishly refuse the offered task. If we love someone we are always dreaming of his future and planning for greatness; but the dream and the plan can be frustrated. The Pharisees believed in fate, but they also believed in free-will. One of their great sayings was: "Everything is decreed except the fear of God." God has his plan, his dream, his destiny for every man; and our tremendous responsibility is that we can accept or reject it. As someone has said: "Fate is what we are compelled to do; destiny is what we are meant to do."

There is throughout this whole passage, and indeed throughout this whole chapter, a ringing confidence about the future in the voice of Jesus. He was with his men, the men God had given him; he thanked God for them; and he never doubted that they would carry on the work he had given them to do. Let us remember who and what they were. A great commentator said: "Eleven Galilaean peasants after three years' labour! But it is enough for Jesus, for in these eleven he beholds the pledge of the continuance of God's work upon earth." When Jesus left this world; he did not seem to have great grounds for hope. He seemed to have achieved so little and to have won so few, and it was the great and the orthodox and the religious of the day who had turned against him. But Jesus had that confidence which springs from God. He was not afraid of small beginnings. He was not pessimistic about the future. He seemed to say: "I have won only eleven very ordinary men; but give me these eleven ordinary men and I will change the world."

Jesus had two things--belief in God and belief in men. It is one of the most uplifting things in the world to think that Jesus put his trust in men like ourselves. We too must never be daunted by human weakness or by the small beginning. We too must go forward with confident belief in God and in men. Then we will never be pessimists, because with these two beliefs the possibilities of life are infinite.

JESUS' PRAYER FOR HIS DISCIPLES ( John 17:9-19 )

17:9-19 "It is for them that I pray. It is not for the world that I pray, but for those whom you have given me because they are yours. All that I have is yours, and all that you have is mine. And through them glory has been given to me. I am no longer in the world and they are no longer in the world, and I go to you. Holy Father, keep them in your name, which you gave to me, that they may be one, as we are one. When I was with them I kept them in your name, which you gave to me. I guarded them and none of them went lost, except the one who was destined to be lost--and this happened that the scriptures might be fulfilled. And now I come to you. I am saying these things while I am still in the world that they may have my joy completed in themselves. I gave them your word, and the world hated then, because they are not of the world. I do not ask that you should take them out of the world, but that you should preserve them from the evil one. They are not of the world, just as I am not of the world. Consecrate them by the truth; your word is truth. As you send me into the world, I send them into the world. And for their sakes I consecrate myself, that they too may be consecrated by the truth."

Here is a passage close-packed with truths so great that we can grasp only fragments of them.

First of all, it tells us something about the disciple of Jesus.

(i) The disciple is given to Jesus by God. What does that mean? It means that the Spirit of God moves our hearts to respond to the appeal of Jesus.

(ii) Through the disciple, glory has come to Jesus. The patient whom he has cured brings honour to a doctor; the scholar whom he has taught brings honour to the teacher; the athlete whom he has trained brings honour to his trainer. The men whom Jesus has redeemed bring honour to him. The bad man made good is the honour of Jesus.

(iii) The disciple is the man who is commissioned to a task. As God sent out Jesus, so Jesus sends out his disciples. Here is the explanation of a puzzling thing in this passage. Jesus begins by saying that he does not pray for the world; and yet he came because God so loved the world. But, as we have seen, in John's gospel the world stands for "human society organizing itself without God." What Jesus does for the world is to send out his disciples into it, in order to lead it back to God and to make it aware of God. He prays for his men in order that they may be such as to win the world for him.

Further, this passage tells us that Jesus offered his men two things.

(i) He offered them his joy. All he was saying to them was designed to bring them joy.

(ii) He also offered them warning. He told them that they were different from the world, and that they could not expect anything else but hatred from it. Their values and standards were different from the world's. But there is a joy in battling against the storm and struggling against the tide; it is by facing the hostility of the world that we enter into the Christian joy.

Still further, in this passage Jesus makes the greatest claim he ever made. He prays to God and says: "All that I have is yours, and all that you have is mine." The first part of that sentence is natural and easy to understand, for all things belong to God, and again and again Jesus had said so. But the second part of this sentence is the astonishing claim--"All that you have is mine." Luther said: "This no creature can say with reference to God." Never did Jesus so vividly lay down his oneness with God. He is so one with him that he exercises his very power and prerogatives.

JESUS' PRAYER FOR HIS DISCIPLES ( John 17:9-19 continued)

The great interest of this passage is that it tells us of the things for which Jesus prayed for his disciples.

(i) The first essential is to note that Jesus did not pray that his disciples should be taken out of this world. He never prayed that they might find escape; he prayed that they might find victory. The kind of Christianity which buries itself in a monastery or a convent would not have seemed Christianity to Jesus at all. The kind of Christianity which finds its essence in prayer and meditation and in a life withdrawn from the world, would have seemed to him a sadly truncated version of the faith he died to bring. He insisted that it was in the rough and tumble of life that a man must live out his Christianity.

Of course there is need of prayer and meditation and quiet times, when we shut the door upon the world to be alone with God, but all these things are not the end of life, but means to the end; and the end is to demonstrate the Christian life in the ordinary work of the world. Christianity was never meant to withdraw a man from life, but to equip him better for it. It does not offer us release from problems, but a way to solve them. It does not offer us an easy peace, but a triumphant warfare. It does not offer us a life in which troubles are escaped and evaded, but a life in which troubles are faced and conquered. However much it may be true that the Christian is not of the world, it remains true that it is within the world that his Christianity must be lived out. He must never desire to abandon the world, but always desire to win it.

(ii) Jesus prayed for the unity of his disciples. Where there are divisions, where there is exclusiveness, where there is competition between the Churches, the cause of Christianity is harmed and the prayer of Jesus frustrated. The gospel cannot truly be preached in any congregation which is not one united band of brothers. The world cannot be evangelized by competing Churches. Jesus prayed that his disciples might be as fully one as he and the Father are one; and there is no prayer of his which has been so hindered from being answered by individual Christians and by the Churches than this.

(iii) Jesus prayed that God would protect his disciples from the attacks of the Evil One. The Bible is not a speculative book; it does not discuss the origin of evil; but it is quite certain that in this world there is a power of evil which is in opposition to the power of God. It is uplifting to feel that God is the sentinel who stands over our lives to guard us from the assaults of evil. The fact that we fall so often is due to the fact that we try to meet life in our own strength and forget to seek the help and to remember the presence of our protecting God.

(iv) Jesus prayed that his disciples might be consecrated by the truth. The word for to consecrate is hagiazein ( G37) which comes from the adjective hagios ( G40) . In the King James Version hagios ( G40) is usually translated "holy" but its basic meaning is "different" or "separate." So then hagiazein ( G37) has two ideas in it.

(a) It means to set apart for a special task. When God called Jeremiah, he said to him: "Before I formed you in the womb I knew you; and before you were born I consecrated you; I appointed you a prophet to the nations" ( Jeremiah 1:5). Even before his birth God had set Jeremiah apart for a special task. When God was instituting the priesthood in Israel he told Moses to ordain the sons of Aaron and to consecrate them that they might serve in the office of the priests ( Exodus 28:41). Aaron's sons were to be set apart for a special office and a special duty.

(b) But hagiazein ( G37) means not only to set apart for some special office and task, it also means to equip a man with the qualities of mind and heart and character which are necessary for that task. If a man is to serve God, he must have something of God's goodness and God's wisdom in him. He who would serve the holy God must himself be holy too. And so God does not only choose a man for his special service, and set him apart for it, he also equips a man with the qualities he needs to carry it out.

We must always remember that God has chosen us out and dedicated us for his special service. That special service is that we should love and obey him and should bring others to do the same. And God has not left us to carry out that great task in our own strength, but out of his grace he fits us for our task, if we place our lives in his hands.

A GLIMPSE OF THE FUTURE ( John 17:20-21 )

17:20-21 "It is not only for these that I pray, but also for those who are going to believe in their word of testimony to me. And my prayer is that they may all be one, even as you, Father, are in me, and I in you, so that they may be in us, so that the world may believe that you sent me."

Gradually in this section Jesus' prayer has been going out to the ends of the earth. First, he prayed for himself as the Cross faced him. Second, he prayed for his disciples, and for God's keeping power for them. Now his prayers take a sweep into the distant future, and he prays for those who in distant lands and far-off ages will also enter the Christian faith.

Here two great characteristics of Jesus are full displayed. First, we see his complete faith and his radiant certainty. At that moment his followers were few, but even with the Cross facing him, his confidence was unshaken, and he was praying for those who would come to believe in his name. This passage should be specially precious to us, for it is Jesus' prayer for us. Second, we see his confidence in his men. He knew that they did not fully understand him; he knew that in a very short time they were going to abandon him in his hour of sorest need. Yet to these very same men h& looked with complete confidence to spread his name throughout the world. Jesus never lost his faith in God or his confidence in men.

What was his prayer for the Church which was to be? It was that all its members would be one as he and his Father are one. What was that unity for which Jesus prayed? It was not a unity of administration or organization; it was not in any sense an ecclesiastical unity. It was a unity of personal relationship. We have already seen that the union between Jesus and God was one of love and obedience. It was a unity of love for which Jesus prayed, a unity in which men loved each other because they loved him, a unity based entirely on the relationship between heart and heart.

Christians will never organize their Churches all in the same way. They will never worship God all in the same way. They will never even all believe precisely the same things. But Christian unity transcends all these differences and joins men together in love. The cause of Christian unity at the present time, and indeed all through history, has been injured and hindered, because men loved their own ecclesiastical organizations, their own creeds, their own ritual, more than they loved each other. If we really loved each other and really loved Christ, no Church would exclude any man who was Christ's disciple. Only love implanted in men's hearts by God can tear down the barriers which they have erected between each other and between their Churches.

Further, as Jesus saw it and prayed for it, it was to be precisely that unity which convinced the world of the truth of Christianity and of the place of Christ. It is more natural for men to be divided than to be united. It is more human for men to fly apart than to come together. Real unity between all Christians would be a "supernatural fact which would require a supernatural explanation." It is the tragic fact that it is just that united front that the Church has never shown to men. Faced by the disunity of Christians, the world cannot see the supreme value of the Christian faith. It is our individual duty to demonstrate that unity of love with our fellow men which is the answer to Christ's prayer. The rank and file of the Churches can do and must do what the leaders of the Church refuse officially to do.

THE GIFT AND THE PROMISE OF GLORY ( John 17:22-26 )

17:22-26 "And I have given them the glory which you gave me, that they may be one as we are one. I am in them, and you are in me, so that their unity with us and with each other may stand consummated and complete. I pray for this that the world may realize that you sent me, and that you loved them as you loved me. Father, it is my will that those whom you have given me should be with me where I am going, that they may see my glory which you gave me, because you loved me before the foundation of the world. Righteous Father, the world did not know you, but I knew you, and these realized that you sent me. I have told them what you are like, and I will go on telling them, that the love with which you loved me may be in them, and that I may be in them."

Bengel, an old commentator, exclaimed as he began to comment on this passage: "O how great is the Christians' glory!" And indeed it is.

First, Jesus said that he had given his disciples the glory which his Father had given him. We must fully understand what that means. What was the glory of Jesus? There were three ways in which he talked of it.

(a) The Cross was his glory. Jesus did not speak of being crucified; he spoke of being glorified. Therefore, first and foremost, a Christian's glory is the cross that he must bear. It is an honour to suffer for Jesus Christ. We must never think of our cross as our penalty; we must think of it as our glory. The harder the task a knight was given, the greater he considered its glory. The harder the task we give a student, or a craftsman, or a surgeon, the more we honour him. In effect, we say that we believe that nobody but he could attempt that task at all. So when it is hard to be a Christian, we must regard it as our glory given to us by God.

(b) Jesus' perfect obedience to the will of God was his glory. We find our glory, not in doing as we like, but in doing as God wills. When we try to do as we like--as many of us have done--we find nothing but sorrow and disaster both for ourselves and for others. We find the real glory of life in doing Gods will; the greater the obedience, the greater the glory.

(c) Jesus' glory lay in the fact that, from his life, men recognized his special relationship with God. They saw that no one could live as he did unless he was uniquely near to God. As with Christ, it is our glory when men see in us the reflection of God.

Second, Jesus said that it was his will that his disciples should see his glory in the heavenly places. It is the Christian's conviction that he will share all the experiences of Christ. If he has to share Christ's Cross, he will also share his glory. "The saying is sure: If we have died with him, we shall also live with him; if we endure, we shall also reign with him" ( 2 Timothy 2:11-12). Here in this world at best we see dimly in a mirror, but then we shall see face to face ( 1 Corinthians 13:12). The joy we have now is only a faint foretaste of the joy which is to come. It is Christ's promise that if we share his glory and his sufferings on earth, we shall share his glory and his triumph when life on this earth is ended. What greater promise could there be than that?

From this prayer Jesus was to go straight out to the betrayal, the trial and the Cross. He was not to speak to his disciples again. It is a wonderful and a precious thing to remember that before these terrible hours his last words were not of despair but of glory.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

John 17:9

I ask on their behalf ... Jesus is our Mediator and Advocate (cf. 1 John 2:1). The Father is also involved in these tasks (cf. John 16:26-27) as is the Spirit (cf. Romans 8:26-27). All three Persons of the Trinity are involved in all aspects of redemption. - Utley,

the world ... Kosmos is used 18 times in this chapter. Jesus cares for (1) the planet (cf. John 17:5, John 17:24) and (2) believers’ relationship to its fallenness (cf. John 1:10; John 17:6, John 17:9, John 17:11, John 17:13, John 17:14, John 17:15, John 17:16, John 17:17, John 17:18, John 17:21, John 17:23). In John’s writings this term uniquely means “human society organized and functioning apart from God.” Sometimes it implies (1) the planet; (2) all life on the planet; or (3) or life apart from God. - Utley,

Gill's Exposition of the Whole Bible

I pray for them,.... This is to be understood of Christ, not as God; for as such he is the object of prayer; nor need he pray to any other; nor is there any superior to him under that consideration to pray unto; but as man and Mediator: nor is his praying any argument against his deity; nor proof of inferiority to his Father with respect to his divine nature; since it is not in that, but in his human, nature, that he prayed; though this may be ascribed to his whole person as Godman; hence he had the greatest qualifications and abilities for this work, and his prayers were always heard: praying, as attributed to Christ, must be restrained to his state of humiliation; prayer is never spoken of Christ but whilst he was here on earth; his intercession in heaven is never expressed by prayer; and the saints when they come thither, will have done praying, Christ whilst on earth, was an excellent pattern of prayer; of private and solitary prayer; of social prayer; for and with his disciples; of frequent and fervent prayer; of submission to the will of God in prayer; and of praying even for enemies: the persons he is here said to pray for are his apostles; which shows their danger and their wants, his care over them, and concern for them, and his love unto them:

I pray not for the world; the inhabitants of it, the carnal unbelieving part of the world, which lie in sin, and will be condemned; as he died not for them, so he prayed not for them; for whom he is the propitiation, he is an advocate; and for whom he died, he makes intercession; and for no other in a spiritual saving way:

but for them which thou hast given me; out of the world, as distinct from them, to be saved with an everlasting salvation by him; and to be preserved safe to his kingdom and glory; for these he prays, for the conversion of them, the application of pardon to them, their final perseverance and eternal glory:

for they are thine; not merely by creation, and as the care of his providence, but by eternal election, and special grace in calling; which is a reason why Christ prayed for them, and an argument why the Father should, and would regard his prayers.

Henry's Complete Commentary on the Bible

      6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.   7 Now they have known that all things whatsoever thou hast given me are of thee.   8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.   9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.   10 And all mine are thine, and thine are mine; and I am glorified in them.

      Christ, having prayed for himself, comes next to pray for those that are his, and he knew them by name, though he did not here name them. Now observe here,

      I. Whom he did not pray for (John 17:9; John 17:9): I pray not for the world. Note, There is a world of people that Jesus Christ did not pray for. It is not meant of the world of mankind general (he prays for that here, John 17:21; John 17:21, That the world may believe that thou hast sent me); nor is it meant of the Gentiles, in distinction from the Jews; but the world is here opposed to the elect, who are given to Christ out of the world. Take the world for a heap of unwinnowed corn in the floor, and God loves it, Christ prays for it, and dies for it, for a blessing is in it; but, the Lord perfectly knowing those that are his, he eyes particularly those that were given him out of the world, extracts them; and then take the world for the remaining heap of rejected, worthless chaff, and Christ neither prays for it, nor dies for it, but abandons it, and the wind drives it away. These are called the world, because they are governed by the spirit of this world, and have their portion in it; for these Christ does not pray; not but that there are some things which he intercedes with God for on their behalf, as the dresser for the reprieve of the barren tree; but he does not pray for them in this prayer, that have not part nor lot in the blessings here prayed for. He does not say, I pray against the world, as Elias made intercession against Israel; but, I pray not for them, I pass them by, and leave them to themselves; they are not written in the Lamb's book of life, and therefore not in the breast-plate of the great high-priest. And miserable is the condition of such, as it was of those whom the prophet was forbidden to pray for, and more so, Jeremiah 7:16. We that know not who are chosen, and who are passed by, must pray for all men,1 Timothy 2:1; 1 Timothy 2:4. While there is life, there is hope, and room for prayer. See 1 Samuel 12:23.

      II. Whom he did pray for; not for angels, but for the children of men. 1. He prays for those that were given him, meaning primarily the disciples that had attended him in this regeneration; but it is doubtless to be extended further, to all who come under the same character, who receive and believe the words of Christ, John 17:6; John 17:8. 2. He prays for all that should believe on him (John 17:20; John 17:20), and it is not only the petitions that follow, but those also which went before, that must be construed to extend to all believers, in every place and every age; for he has a concern for them all, and calls things that are not as though they were.

      III. What encouragement he had to pray for them, and what are the general pleas with which he introduces his petitions for them, and recommends them to his Father's favour; they are five:--

      1. The charge he had received concerning them: Thine they were, and thou gavest them me (John 17:6; John 17:6), and again (John 17:9; John 17:9), Thou whom thou hast given me. "Father, those I am now praying for are such as thou hast entrusted me with, and what I have to say for them is in pursuance of the charge I have received concerning them." Now,

      (1.) This is meant primarily of the disciples that then were, who were given to Christ as his pupils to be educated by him while he was on earth, and his agents to be employed for him when he went to heaven. They were given him to be the learners of his doctrine, the witnesses of his life and miracles, and the monuments of his grace and favour, in order to their being the publishers of his gospel and the planters of his church. When they left all to follow him, this was the secret spring of that strange resolution: they were given to him, else they had not given themselves to him. Note, The apostleship and ministry, which are Christ's gift to the church, were first the Father's gift to Jesus Christ. As under the law the Levites were given to Aaron (Numbers 3:9), to him (the great high priest of our profession) the Father gave the apostles first, and ministers in every age, to keep his charge, and the charge of the whole congregation, and to do the service of the tabernacle. See Ephesians 4:8; Ephesians 4:11; Psalms 68:18. Christ received this gift for men, that he might give it to men. As this puts a great honour upon the ministry of the gospel, and magnifies that office, which is so much vilified; so it lays a mighty obligation upon the ministers of the gospel to devote themselves entirely to Christ's service, as being given to him,

      (2.) But it is designed to extend to all the elect, for they are elsewhere said to be given to Christ (John 6:37; John 6:39), and he often laid a stress upon this, that those he was to save were given to him as his charge; to his care they were committed, from his hand they were expected, and concerning them he received commandments. He here shows,

      [1.] That the Father had authority to give them: Thine they were. He did not give that which was none of his own, but covenanted that he had a good title. The elect, whom the Father gave to Christ, were his own in three ways:--First, they were creatures, and their lives and beings were derived from him. When they were given to Christ to be vessels of honour, they were in his hand, as clay in the hand of the potter, to be disposed of as God's wisdom saw most for God's glory. Secondly, They were criminals, and their lives and beings were forfeited to him. It was a remnant of fallen mankind that was given to Christ to be redeemed, that might have been made sacrifices to justice when they were pitched upon to be the monuments of mercy; might justly have been delivered to the tormentors when they were delivered to the Saviour. Thirdly, They were chosen, and their lives and beings were designed, for him; they were set apart for God, and were consigned to Christ as his agent. This he insists upon again (John 17:7; John 17:7): All things whatsoever thou hast given me are of thee, which, though it may take in all that appertained to his office as Mediator, yet seems especially to be meant of those that were given him. "They are of thee, their being is of thee as the God of nature, their well-being is of thee as the God of grace; they are all of thee, and therefore, Father, I bring them all to thee, that they may be all for thee."

      [2.] That he did accordingly give them to the Son. Thou gavest them to me, as sheep to the shepherd, to be kept; as patients to the physician, to be cured; children to a tutor, to be educated; thus he will deliver up his charge (Hebrews 2:13), The children thou hast given me. They were delivered to Christ, First, That the election of grace might not be frustrated, that not one, no not of the little ones, might perish. That great concern must be lodged in some one good hand, able to give sufficient security, that the purpose of God according to election might stand. Secondly, That the undertaking of Christ might not be fruitless; they were given to him as his seed, in whom he should see of the travail of his soul and be satisfied (Isaiah 53:10; Isaiah 53:11), and might not spend his strength, and shed his blood, for nought, and in vain,Isaiah 49:4. We may plead, as Christ does, "Lord, keep my graces, keep my comforts, for thine they were, and thou gavest them to me."

      2. The care he had taken of them to teach them (John 17:6; John 17:6): I have manifested thy name to them. I have given to them the words which thou gavest to me,John 17:8; John 17:8. Observe here,

      (1.) The great design of Christ's doctrine, which was to manifest God's name, to declare him (John 1:18; John 1:18), to instruct the ignorant, and rectify the mistakes of a dark and foolish world concerning God, that he might be better loved and worshipped.

      (2.) His faithful discharge of this undertaking: I have done it. His fidelity appears, [1.] In the truth of the doctrine. It agreed exactly with the instructions he received from his Father. He gave not only the things, but the very words, that were given him. Ministers, in wording their message, must have an eye to the words which the Holy Ghost teaches. [2.] In the tendency of his doctrine, which was to manifest God's name. He did not seek himself, but, in all he did and said, aimed to magnify his Father. Note, First, It is Christ's prerogative to manifest God's name to the souls of the children of men. No man knows the Father, but he to whom the Son will reveal him,Matthew 11:27. He only has acquaintance with the Father, and so is able to open the truth; and he only has access to the spirits of men, and so is able to open the understanding. Ministers may publish the name of the Lord (as Moses, Deuteronomy 32:3), but Christ only can manifest that name. By the word of Christ God is revealed to us; by the Spirit of Christ God is revealed in us. Ministers may speak the words of God to us, but Christ can give us his words, can put them in us, as food, as treasure. Secondly, Sooner or later, Christ will manifest God's name to all that were given him, and will give them his word, to be the seed of their new birth, the support of their spiritual life, and the earnest of their everlasting bliss.

      3. The good effect of the care he had taken of them, and the pains he had taken with them, (John 17:6; John 17:6): They have kept they word (John 17:7; John 17:7), they have known that all things are of thee (John 17:8; John 17:8); they have received thy words, and embraced them, have given their assent and consent to them, and have known surely that I came out from thee, and have believed that thou didst send me. Observe here,

      (1.) What success the doctrine of Christ had among those that were given to him, in several particulars:--

      [1.] "They have received the words which I gave them, as the ground receives the seed, and the earth drinks in the rain." They attended to the words of Christ, apprehended in some measure the meaning of them, and were affected with them: they received the impression of them. The word was to them an ingrafted word.

      [2.] "They have kept thy word, have continued in it; they have conformed to it." Christ's commandment is then only kept when it is obeyed. Those that have to teach others the commands of Christ ought to be themselves observant of them. It was requisite that these should keep what was committed to them, for it was to be transmitted by them to every place for every age.

      [3.] "They have understood the word, and have been sensible on what ground they went in receiving and keeping it. They have been aware that thou art the original author of that holy religion which I am come to institute, that all things whatsoever thou hast given me are of thee." All Christ's offices and powers, all the gifts of the Spirit, all his graces and comforts, which God gave without measure to him, were all from God, contrived by his wisdom, appointed by his will, and designed by his grace, for his own glory in man's salvation. Note, It is a great satisfaction to us, in our reliance upon Christ, that he, and all he is and has, all he said and did, all he is doing and will do, are of God, 1 Corinthians 1:30. We may therefore venture our souls upon Christ's mediation, for it has a good bottom. If the righteousness be of God's appointing, we shall be justified; if the grace be of his dispensing, we shall be sanctified.

      [4.] They have set their seal to it: They have known surely that I came out from God,John 17:8; John 17:8. See here, First, What it is to believe; it is to know surely, to know that it is so of a truth. The disciples were very weak and defective in knowledge; yet Christ, who knew them better than they knew themselves, passes his word for them that they did believe. Note, We may know surely that which we neither do nor can know fully; may know the certainty of the things which are not seen, though we cannot particularly describe the nature of them. We walk by faith, which knows surely, not yet by sight, which knows clearly. Secondly, What it is we are to believe: that Jesus Christ came out from God, as he is the Son of God, in his person the image of the invisible God, and that God did not send him; that in his undertaking he is the ambassador of the eternal king: so that the Christian religion stands upon the same footing, and is of equal authority, with natural religion; and therefore all the doctrines of Christ are to be received as divine truths, all his commands obeyed as divine laws, and all his promises depended upon as divine securities.

      (2.) How Jesus Christ here speaks of this: he enlarges upon it, [1.] As pleased with it himself. Though the many instances of his disciples' dulness and weakness had grieved him, yet their constant adherence to him, their gradual improvements, and their great attainments at last, were his joy. Christ is a Master that delights in the proficiency of his scholars. He accepts the sincerity of their faith, and graciously passes by the infirmity of it. See how willing he is to make the best of us, and to say the best of us, thereby encouraging our faith in him, and teaching us charity to one another, [2.] As pleading it with the Father. He is praying for those that were given to him; and he pleads that they had given themselves to him. Note, The due improvement of grace received is a good plea, according to the tenour of the new covenant, for further grace; for so runs the promise. To him that hath shall be given. Those that keep Christ's word, and believe on him, let Christ alone to commend them, and, which is more, to recommend them to his Father.

      4. He pleads the Father's own interest in them (John 17:9; John 17:9): I pray for them, for they are thine; and this by virtue of a joint and mutual interest, which he and the Father have in what pertained to each: All mine are thine, and thine are mine. Between the Father and Son there can be no dispute (as there is among the children of men) about meum and tuum--mine and thine, for the matter was settled from eternity; all mine are thine, and thine are mine. Here is,

      (1.) The plea particularly urged for his disciples: They are thine. The consigning of the elect to Christ was so far from making them less the Father's that it was in order to making them the more so. Note, [1.] All that receive Christ's word, and believe in him, are taken into covenant-relation to the Father, and are looked upon as his; Christ presents them to him, and they, through Christ, present themselves to him. Christ has redeemed us, not to himself only, but to God, by his blood,Revelation 5:9; Revelation 5:10. They are first-fruits unto God,Revelation 14:4. [2.] This is a good plea in prayer, Christ here pleads it, They are thine; we may plead it for ourselves, I am thine, save me; and for others (as Moses, Exodus 32:11), "They are thy people. They are thine; wilt thou not provide for thine own? Wilt thou not secure them, that they may not be run down by the devil and the world? Wilt thou not secure thy interest in them, that they may not depart from thee? They are thine, own them as thine."

      (2.) The foundation on which this plea is grounded: All mine are thine, and thine are mine. This bespeaks the Father and Son to be, [1.] One in essence. Every creature must say to God, All mine are thine; but none can say to him, All thine are mine, but he that is the same in substance with him and equal in power and glory. [2.] One in interest; no separate or divided interests between them. First, What the Father has as Creator is delivered over to the Son, to be used and disposed of in subserviency to his great undertaking. All things are delivered to him (Matthew 11:27); the grant is so general that nothing is excepted but he that did put all things under him. Secondly, What the Son has as Redeemer is designed for the Father, and his kingdom shall shortly be delivered up to him. All the benefits of redemption, purchased by the Son, are intended for the Father's praise, and in his glory all the lines of his undertaking centre: All mine are thine. The Son owns none for his that are not devoted to the service of the Father; nor will any thing be accepted as a piece of service to the Christian religion which clashes with the dictates and laws of natural religion. In a limited sense, every true believer may say, All thine are mine; if God be ours in covenant, all he is and has is so far ours that it shall be engaged for our good; and in an unlimited sense every true believer does say, Lord, all mine are thine; all laid at his feet, to be serviceable to him. And what we have may be comfortably committed to God's care and blessing when it is cheerfully submitted to his government and disposal: "Lord, take care of what I have, for it is all thine."

      5. He pleads his own concern in them: I am glorified in them--dedoxasmai. (1.) I have been glorified in them. What little honour Christ had in this world was among his disciples; he had been glorified by their attendance on him and obedience to him, their preaching and working miracles in his name; and therefore I pray for them. Note, Those shall have an interest in Christ's intercession in and by whom he is glorified. (2.) "I am to be glorified in them when I am gone to heaven; they are to bear up my name." The apostles preached and wrought miracles in Christ's name; the Spirit in them glorified Christ (John 16:14; John 16:14): "I am glorified in them, and therefore," [1.] "I concern myself for them." What little interest Christ has in this degenerate world lies in his church; and therefore it and all its affairs lie near his heart, within the veil. [2.] "Therefore I commit them to the Father, who has engaged to glorify the Son, and, upon this account, will have a gracious eye to those in whom he is glorified." That in which God and Christ are glorified may, with humble confidence, be committed to God's special care.

Spurgeon's Verse Expositions of the Bible

Christ's Pastoral Prayer for His People

September 1, 1889 by C. H. SPURGEON (1834-1892)

"I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them." John 17:9-10 .

To begin with, I remark that our Lord Jesus pleads for his own people. When he puts on his priestly breastplate, it is for the tribes whose names are there. When he presents the atoning sacrifice, it is for Israel whom God hath chosen; and he utters this great truth, which some regard as narrow, but which we adore, "I pray for them: I pray not for the world." The point to which I want to call attention is this, the reason why Christ prays not for the world, but for his people. He puts it, "For they are thine," as if they wore all the dearer to him because they were the Father's: "I pray for them: I pray not for the world, but for them which thou hast given me, for they are thine." We might have half thought that Jesus would have said, "They are mine, and therefore I pray for them." It would have been true; but there would not have been the beauty of truth about it which we have here. He loves us all the better, and he prays for us all the more fervently, because we are the Father's. Such is his love to his Father, that our being the Father's sheds upon us an extra halo of beauty. Because we belong to the Father, therefore does the Savior plead for us with all the greater earnestness at the throne of the heavenly grace. But this leads us on to remember that our Lord had undertaken suretyship engagements on account of his people; he undertook to preserve the Father's gift: "Those that thou gavest me I have kept, and none of them is lost." He looked upon the sheep of his pasture as belonging to his Father, and the Father had put them into his charge, saying to him, "Of thine hand will I require them." As Jacob kept his uncle's flocks, by day the heat devoured him, and at night the frost but he was more careful over them because they were Laban's than if they had been his own; he was to give in an account of all the sheep committed to him, and he did so, and he lost none of Laban's sheep; but his care over them was partly accounted for by the fact that they did not belong to himself, but belonged to his uncle Laban. Understand this twofold reason, then, for Christ's pastoral prayer for his people. He first prays for them because they belong to the Father, and therefore have it peculiar value in his eye; and next, because they belong to the Father, he is under suretyship engagements to deliver them all to the Father in that last great day when the sheep shall pass under the rod of him that telleth them. Now you see where I am bringing you to-night. I am not going to preach at this time to the world any more than Christ upon this occasion prayed for the world; but I am going to preach to his own people as he in this intercessory prayer pleaded for them. I trust that they will all follow me, step by step, through this great theme; and I pray the Lord that, in these deep central truths of the gospel we may find real refreshment for our souls to-night. I. In calling your attention to my text, I want you to notice, first, THE INTENSITY OF THE SENSE OF PROPERTY WHICH CHRIST HAS IN HIS PEOPLE. Here are six words selling forth Christ's property in those who are saved: "Them which thou hast given me" (that is one); "for they are thine. And all mine are thine, and thine are mine; and I am glorified in them." There are certain persons so precious to Christ that they are marked all over with special tokens that they belong to him; as I have known it man write his name in a book which he has greatly valued, and then he has turned over some pages, and he has written his name again; and as we have sometimes known persons, when they have highly valued a thing, to put their mark, their seal, their stamp, here, there, and almost everywhere upon it. So, notice in my text how the Lord seems to have the seal in his hand, and he stamps it all over his peculiar possession: "They are thine. And all mine are thine, and thine are mine." It is all possessive pronouns, to show that God looks upon his people as his portion, his possession, his property. "They shall be mine, saith the Lord of hosts, in that day when I makeup my jewels." Every man has something or other which he values above the rest of his estate; and here the Lord, by so often reiterating the words which signify possession, proves that he values his people above everything. Let us show that we appreciate this privilege of being set apart unto God; and let us each one say to him

"Take my poor heart, and let it be For ever closed to all but thee! Seal thou my breast, and let me wear That pledge of love for ever there."

I call your attention, next, to the fact that, while there are these six expressions here, they are all applied to the Lord's own people. "Mine" (that is, the saints) are thine (that is, the saints); "and thine" (that is, the saints) I are mine (that is, the saints). These broad arrows of the King of kings are all stamped upon his people. While the, marks of possession are numerous, they are all set upon one object. What, doth not God care for anything else? I answer, No; as compared with his own people, he cares for nothing else. "The Lord's portion is his people: Jacob is the lot of his inheritance." Has not God other things? Ah, what is there that he has not? The silver and the gold are his, and the cattle on a thousand hills. All things are of God; of him, and by him, and through him, and to him are all things; yet he reckons them not in comparison with his people. You know how you, dearly beloved, value your children much more than you do anything else. If there were a fire in your house to-night, and you could only carry one thing out of it, mother, would you hesitate a moment as to what that one thing should be? You would carry your babe, and let everything else be consumed in the flames; and it is so with God. He cares for his people beyond everything else. He is the Lord God of Israel, and in Israel he hath set his name, and there he takes his delight. There doth he rest in his love, and over her doth he rejoice with singing. I want you to notice these different points, not because I can fully explain them all to you; but if I can only give you some of these great truths to think about, and to help you to communion with Christ tonight, I shall have done well. I want you to remark yet further, concerning these notes of possession, that they occur in the private intercourse between the Father and the Son. It is in our Lord's prayer, when he is in the inner sanctuary speaking with the Father, that we have these words, "All mine are thine, and thine are mine." It is not to you and to me that he is talking now; the Son of God is speaking with the Father when they are in very near communion one with the other. Now, what does this say to me but that the Father and the Son greatly value believers? What people talk about when they are alone, not what they say in the market, not what they talk of in the midst of the confused mob, but what they say when they are in private, that lays bare their heart. Here is the Son speaking to the Father, not about thrones and royalties, nor cherubim and seraphim, but about poor men and women, in those days mostly fishermen and peasant folk, who believed on him. They are talking about these people, and the Son is taking his own solace with the Father in their secret privacy by talking about these precious jewels, these dear ones that are their peculiar treasure. You have not any notion how much God loves you. Dear brother, dear sister, you have never yet had half an idea, or the tithe of an idea, of how precious you are to Christ. You think, because you are so imperfect, and you fall so much below your own ideal, that, therefore, he does not love you much; you think that he cannot do so. Have you ever measured the depth of Christ's agony in Gethsemane, and of his death on Calvary? If you have tried to do so, you will be quite sure that, apart from anything in you or about you, he loves you with a love that passeth knowledge. Believe it. "But I do not love him as I should," I think I hear you say. No, and you never will unless you first know his love to you. Believe it; believe it to the highest degree, that he so loves you that, when there is no one who can commune with him but the Father, even then their converse is about their mutual estimate of you, how much they love you: "All mine are thine, and thine are mine." Only one other thought under this head, and I do but put it before you, and leave it with you, for I cannot expound it to-night. All that Jesus says is about all his people, for he says, "All mine are thine, and thine are mine." These high, secret talks are not about some few saints who have reached a "higher life", but about all of us who belong to him. Jesus bears all of us on his heart, and he speaks of us all to the Father: "All mine are thine." "That poor woman who could never serve her Lord except by patient endurance, she is mine," says Jesus. "She is thine, great Father." "That poor girl, newly-converted, whose only spiritual life was spent upon a sick-bed, and then she exhaled to heaven, like a dewdrop of the morning, she is mine, and she is thine. That poor child of mine, who often stumbles, who never brought much credit to the sacred name, he is mine, and he is thine. All mine are thine." I seem as if I heard a silver bell ringing out; the very tones of the words are like the music from the harps of angels: "Mine, thine; thine, mine." May such sweet risings and fallings of heavenly melodies charm all our ears! I think that I have said enough to show you the intensity of the sense of property which Christ has in his people: "All mine are thine, and thine are mine." II. The next head of my discourse is, THE INTENSITY OF UNITED INTEREST BETWEEN THE FATHER AND THE SON CONCERNING BELIEVERS. First, let me say that Jesus loves us because we belong to the Father. Turn that truth over. "My Father has chosen them, my Father loves them; therefore," says Jesus, "I love them, and I lay down my life for them, and I will take my life again for them, and live throughout eternity for them. They are dear to me because they are dear to my Father." Have you not often loved another person for the sake of a third one upon whom all your heart was set? There is an old proverb, and I cannot help quoting it just now; it is, "Love me, love my dog." It is as if the Lord Jesus so loved the Father that even such poor dogs as we are get loved by him for his Father's sake. To the eyes of Jesus we are radiant with beauty because God hath loved us. Now turn that thought round the other way, the Father loves us because we belong to Christ. At first, the Father's love in election was sovereign and self-contained; but now, to-day, since he has given us over to Christ, he takes a still greater delight in us. "They are my Son's sheep," says he; "he bought them with his blood." Better Stilly "That is my Son's spouse," says he, "that is my Son's bride. I love her for his sake." There was that first love which came fresh from the Father's heart, but now, through this one channel of love to Jesus, the Father pours a double flood of love on us for his dear Son's sake. He sees the blood of Jesus sprinkled on us; he remembers the token, and for the sake of his beloved Son he prizes us beyond all price. Jesus loves us because we belong to the Father, and the Father loves us because we belong to Jesus. Now come closer still to the central thought of the text, All mine are thine." All who are the Son's are the Father's. Do we belong to Jesus? Then we belong to the Father. Have I been washed in the precious blood? Can I sing to-night

"The dying thief rejoiced to see That fountain in his day; And there have I, though vile as he, Washed all my sins away"?

Then, by redemption I belong to Christ; but at the same time I may be sure that I belong to the Father: "All mine are thine." Are you trusting in Christ? Then you are one of God's elect. That high and deep mystery of predestination need trouble no man's heart if he be a believer in Christ. If thou believest in Christ, Christ hath redeemed thee, and the Father chose thee from before the foundation of the world. Rest thou happy in that firm belief, "All mine are thine." How often have I met with people puzzling themselves about election! They want to know if they are elect. No man can come to the Father but by Christ; no man can come to election except through redemption. If you have come to Christ, and are his redeemed, it is certain beyond all doubt that you were chosen of God, and are the Father's elect. "All mine are thine." So, if I am bought by Christ's precious blood, I am not to sit down, and say how grateful I am to Christ as though he were apart from the Father, and more loving and more tender than the Father. No, no; I belong to the Father if I belong to Christ; and I have for the Father the same gratitude, the same love, and I would render the same service as to Jesus; for Jesus puts it, "All mine are thine." If, to-night, also, I am a servant of Christ, if, because he bought me, I try to serve him, then I am a servant of the Father if I am a servant of the Son. "All mine, whatever position they occupy, belong to thee, great Father," and they have all the privileges which come to those who belong to the Father. I hope that I do not weary you; I cannot make these things entertaining to the careless I do not try to do so; but you who love my Lord, and his truth, ought to rejoice to-night to think that, in being the property of Christ, you are assured that you are the property of the Father. "All mine are thine."

"With Christ our Lord we share our part In the affections of his heart; Nor shall our souls be thence removed Till he forgets his first-beloved."

But now you have to look at the other part of it: "and thine are mine." All who are the Father's are the Son's. If you belong to the Father, you belong to the Son. If you are elect, and so the Father's, you are redeemed, and so the Son's. If you are adopted, and so the Father's, you are justified in Christ, and so you are the Son's. If you are regenerated, and so are begotten of the Father, yet still your life is dependent upon the Son. Remember that, while one Biblical figure sets us forth as children who have each one a life within himself, another equally valid figure represents us as branches of the Vine, which die unless they continue united to the stem. "All thine are mine." If you are the Father's, you must be Christ's. If your life is given you of the Father, it still depends entirely upon the Son. What, a wonderful mixture all this is! The Father and the Son are one, and we are one with the Father and 'with the Son. A mystic union is established between us and the Father, by reason of our union with the Son, and the Son's union with the Father. See to what a glorious height our humanity has risen through Christ. By the grace of God, ye who were like stones in the brook are made sons of God. Lifted out of your dead materialism, you are elevated into a spiritual life, and you are united unto God. You have not any idea to-night of what God has already done for you, and truly it doth not yet appear what you shall be. A Christian man is the noblest work of God. God has hero reached the fullness of his power and his grace, in making us to be one with his own dear Son, and so bringing us into union and communion with himself. Oh, if the words that I speak could convey to you the fullness of their own meaning, you might spring to your feet, electrified with holy joy to think of this, that we should be Christ's, and the Father's, and that we should be thought worthy to be the object of intricate transactions and inter-communions of the dearest kind between the Father and the Son! We, even we, who are but dust and ashes at our very best, are favored as angels never were; therefore let all praise be ascribed to sovereign grace! III. And now I shall only detain you a few minutes longer while I speak upon the third part of our subject, that is, THE GLORY OF CHRIST: "And I am glorified in them." I must confess that, while the former part of my subject was very deep, this third part seems to me to be deeper still, "I am glorified in them." If Christ had said, "I will glorify them," I could have understood it. If he had said, "I am pleased with them," I might have set it down to his great kindness to them; but when he says, "I am glorified in them," it is very wonderful. The sun can be reflected, but you need proper objects to act as reflectors; and the brighter they are, the better will they reflect. You and I do not seem to have the power of reflecting Christ's glory; we break up the glorious rays that shine upon us; we spoil, we ruin so much of the good that falls upon us. Yet Christ says that he is glorified in us. Take these words home, dear friend, to yourself, and think that the Lord Jesus met you to-night, and as you went out of the Tabernacle, said to you, "Thou art mine, thou art my Father's; and I am glorified in thee." I dare not say that it would be a proud moment for you; but I dare to say that there would be more in it to make you feel exalted for him to say, "I am glorified in you," than if you could have all the honors that all the kings can put upon all men in the world. I think that I could say, "Lord, now lettest thou thy servant depart in peace, according to thy word," if he would but say to me, "I am glorified in thy ministry." I hope that he is; I believe that he is; but, oh, for an assuring word, if not spoken to us personally, yet spoken to his Father about us, as in our text, "I am glorified in them"! How can this be? Well, it is a very wide subject. Christ is glorified in his people in many ways. He is glorified by saving such sinners, taking these people, so sinful, so lost, so unworthy. When the Lord lays hold upon a drunkard, a thief, an adulterer, when he arrests one who has been guilty of blasphemy, whose very heart is reeking with evil thoughts, when he picks up the far-off one, the abandoned, the dissolute, the fallen, as he often does, and when he says, "These Shall be mine; I will wash these in my blood; I will use these to Speak my word," oh, then, he is glorified in them! Read the lives of many great sinners who have afterwards become great saints, and you will see how they have tried to glorify him, not only she who washed his feet with her tears, but many another like her. Oh, how they have loved to praise him! Eyes have wept tears, lips have spoken words, but hearts have felt what neither eyes nor lips could speak, of adoring gratitude to him. "I am glorified in them." Great sinners, Christ is glorified in you. Some of you Pharisees, if you were to be converted, would not bring Christ such glory as he gets through saving publicans and harlots. Even if you struggled into heaven, it would be with very little music for him on the road, certainly no tears and no ointment for his feet, and no wiping them with the hairs of your head. You are too respectable ever to do that; but when he saves great sinners, he can truly say, "I am glorified in them," and each of them can sing,

"It passeth praises, that dear love of thine, My Jesus, Savior: yet this heart of mine Would sing that love, so full, so rich, so free, Which brings a rebel sinner, such as me, Nigh unto God."

And Christ is glorified by the perseverance which he shows in the matter of their salvation. See how he begins to save, and the man resists. He follows up his kind endeavor, and the man rebels. He hunts him, pursues him, dogs his footsteps. He will have the man, and the man will not have him. But the Lord, without violating the free will of man, which he never does, yet at length brings the one who was most unwilling to lie at his feet, and he that hated most begins to love, and he that was most stouthearted bows the knee in lowliest humility. It is wonderful how persevering the Lord is in the salvation of a sinner; ay, and in the salvation of his own, for you would have broken loose long ago if your great Shepherd had not penned you up within the fold. Many of you would have started aside, and have lost yourselves, if it bad not been for constraints of sovereign grace which have kept you to this day, and will not let you go. Christ is glorified in you. Oh, when you once get to heaven, when the angels know all that you were, and all that you tried to be, when the whole story of almighty, infinite grace is told, as it will be told, then will Christ be glorified in you! Beloved, we actively glorify Christ when we display Christian graces. You who are loving, forgiving, tender-hearted, gentle, meek, self-sacrificing, you glorify him; he is glorified in you. You who are upright, and who will not be moved from your integrity, you who can despise the sinner's gold, and will not sell your conscience for it, you who are bold and brave for Christ, you who can bear and suffer for his name's sake, all your graces come from him. As all the flowers are bred and begotten of the sun, so all that is in you that is good comes from Christ, the Sun of righteousness; and therefore he is glorified in you. But, beloved, God's people have glorified Christ in many other ways. When they make him the object of all their trust, they glorify him, when they say, Though I am the chief of sinners, yet, I trust him; though my mind is dark, and though my temptations abound, I believe that he can save to the uttermost, I do trust him." Christ is more glorified by a sinner's humble faith than by a seraph's loudest song. If thou believest, thou dost glorify him. Child of God, are you to-night very dark, and dull, and heavy? Do you feel half dead, spiritually? Come to your Lord's feet, and kiss them, and believe that he can save, nay, that he has saved you, even you; and thus you will glorify his holy name. "Oh!" said a believer, the other day, "I know whom I have believed; Christ is mine." "Ah!" said another," that is presumption." Beloved, it is nothing of the kind; it is not presumption for a child to own his own father; it might be pride for him to be ashamed of his father; it is certainly great alienation from his father if he is ashamed to own him. "I know whom I have believed." Happy state of heart, to be absolutely sure that you are resting upon Christ, that be is your Savior, that you believe in him, for Jesus said, "He that believeth on me hath everlasting life." I believe on him, and I have everlasting life. "He that believeth on him is not condemned." I believe on him, and I am not condemned. Make sure work of this, not only by signs and evidences, but do even better; make the one sign and the one evidence to be this, "Jesus Christ came into the world to save sinners; I, a sinner, accept his great sacrifice, and I am saved." Especially, I think that God's people glorify Christ by a cheerful conversation. If you go about moaning and mourning, pining and complaining, you bring no honor to his name; but if, when thou fastest, thou appear not unto men to fast, if thou canst wear a cheerful countenance, even when thy heart is heavy, and if, above all, thou canst rally thy spirit out of its depths, and begin to bless God when the cupboard is empty, and friends are few, then thou wilt indeed glorify Christ. Many are the ways in which this good work may be done; let us try to do it. "I am glorified in them," says Christ; that is, by their bold confession of Christ. Do I address myself to any here who love Christ, but who have never owned it? Do come out, and come out very soon. He deserves to have all the glory that you can give him. If he has healed you, be not like the nine who forgot that Christ had healed their leprosy. Come and praise the name of the great Healer, and let others know what Christ can do. I am afraid that there are a great many here to-night who hope that they are Christians, but they have never said so. What are you ashamed of? Ashamed of your Lord? I am afraid that you do not, after all, love him. Now, at this time, at this particular crisis of the history of the Church and the world, if we do not publicly take sides with Christ, we shall really be against him. The time is come now when we cannot afford to have go-betweens. You must be for him or for his enemies; and to-night he asks you if you are really his, to say it. Come forward, unite yourself with his people, and let it be seen by your life and conversation that you do belong to Christ. If not, how can it be true, "I am glorified in them"? Is Christ glorified in a non-confessing people, a people that hope to go slinking into heaven by the by-roads or across the fields, but dare not come into the King's highway, and travel with the King's subjects, and own that the belong to him? Lastly, I think that Christ is glorified in his people by their efforts to extend his kingdom. What efforts are you making? There is a great deal of force in a church like this; but I am afraid that there is a great deal of waste steam, waste power here. The tendency is, so often, to leave everything to be done by the minister, or else by one or two leading people; but I do pray you, beloved, if you be Christ's, and if you belong to the Father, if, unworthy though you be, you are claimed with a double ownership by the Father and the Son, do try to be of use to them. Let it be seen by your winning others to Christ that he is glorified in you. I believe that, by diligent attendance to even the smallest Sabbath-school class, Christ is glorified in you. By that private conversation in your own room, by that letter which you dropped into the post with many a prayer, by anything that you have done with a pure motive, trusting in God in order to glorify Christ, he is glorified in you. Do not mistake my meaning with regard to serving the Lord. I think it exceedingly wrong when I hear exhortations made to young people, "Quit your service as domestics, and come out into spiritual work. Business men, leave your shops. Workmen, give up your trades. You cannot serve Christ in that calling, come away from it altogether." I beg to say that nothing will be more pestilent than such advice as that. There are men called by the grace of God to separate themselves from every earthly occupation, and they have special gifts for the work of the ministry; but ever to imagine that the bulk of Christian people cannot serve God in their daily calling, is to think altogether contrary to the mind of the Spirit of God. If you are a servant, remain a servant. If you are a waiter, go on with your waiting. If you are a tradesman, go on with your trade. Let every man abide in the calling wherein he is called, unless there be to him some special call from God to devote himself to the ministry. Go on with your employment, dear Christian people, and do not imagine that you are to turn hermits, or monks, or nuns. You would not glorify God if you did so act. Soldiers of Christ are to fight the battle out where they are. To quit the field, and shut yourselves up alone, would be to render it impossible that you should get the victory. The work of God is as holy and acceptable in domestic service, or in trade, as any service that can be rendered in the pulpit, or even by the foreign missionary. We thank God for the men specially called and set apart for his own work; but we know that they would do nothing unless the salt of our holy faith should permeate the daily life of other Christians. You godly mothers, you are the glory of the Church of Christ. You hard-working men and women, who endure patiently "as seeing him who is invisible," are the crown and glory of the Church of God. You who do not shirk your daily labor, but stand manfully to it, obeying Christ in it, are proving what the Christian religion was meant to do. We can, if we are truly priests unto God, make our everyday garments into vestments, our meals into sacraments, and our houses into temples for God's worship. Our very beds will be within the veil, and our inmost thoughts will be as a sweet incense perpetually smoking up to the Most High. Dream not that there is anything about any honest calling that degrades a man, or hinders him in glorifying God; but sanctify it all, till the bells, upon the horses shall ring out, "Holiness to the Lord," and the pots in your houses shall be as holy as the vessels of the sanctuary. Now, I want that we should so come to the communion-table tonight, that even here Christ may be glorified in us. Ah, you may sit at the Lord's table wearing a fine dress or a diamond ring, and you may think that you are somebody of importance, but you are not! Ah, you may come to the Lord's table, and say, "Here is an experienced Christian man who knows a thing or two." You are not glorifying Christ that way; you are only a nobody. But if you come to-night saying, "Lord, I am hungry, thou canst feed me; that is glorifying him. If you come saying, "Lord, I have no merit, and no worthiness, I come because thou hast died for me, and I trust thee," you are glorifying him. He glorifies Christ most who takes most from him, and who then gives most back to him. Come, empty pitcher, come and be filled; and, when thou art filled, pour all out at the dear feet of him who filled thee. Come, trembler, come and let him touch thee with his strengthening hand, and then go out and work, and use the strength which he has given thee. I fear that I have not led you where I wanted to bring you, close to my Lord and to the Father, yet I have done my best. May the Lord forgive my feebleness and wandering, and yet bless you for his dear name's sake! Amen.

Kelly Commentary on Books of the Bible

In John 15:1-27 our Lord substitutes Himself for Israel, as the plant of God, responsible to bear fruit for Him on earth (not merely for man, as such, openly sinful and lost). He takes the place of that which most put itself forward as being according to God here below. As our Lord Himself said (in John 4:1-54), "Salvation is of the Jews:" this place of privilege and promise made their actual condition so much the guiltier. Our Lord, therefore, sets aside openly, and for ever, as regards those that He was now calling out of the world, all connection with Israel. "I am the true vine," He says. We all know that Israel of old is called the vine the vine that the Lord had brought out of Egypt. But Israel was empty, fruitless, false: Christ was the only true vine. Whatever might be the responsibility of Israel, whatever their boasted privileges (and they really were much every way), whatever the associations and hopes of the chosen people, all outside Christ had fallen under the power of the adversary. The only blessing for a soul now was found in Christ Himself; and so He opens the discourse (or, as we saw, closes what went before) with "Rise up: let us go hence." There was an abandonment, not only for Himself, but for them, of all connection with nature, or the world, even in their religion. It was Christ now, or nothing. As in the beginning of John 13:1-38, He had risen up anticipatively as a sign of His work for them on high; so here He calls them to quit all their earthly belongings with Himself; they were now definitively done with. Thus we have the Lord taking now the place substitutionally of all that had exercised religious power over their spirits. It was now proved to be neither a blessing nor even safety for a soul on earth.

"I," He says, "am the true vine, and my Father is the husbandman." He puts Himself in the place of all to which they had been attached and belonged here below, and the Father in lieu of Almighty God, or the Jehovah of Israel. So had He been known. to the fathers and the children of Israel; but it was His Father, as such, to whose care He commends them now. "Every branch in me that beareth not fruit;" for fruit was what God looked for, not merely acts or obligations, but bearing fruit: "Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." This is the general statement. There is a two-fold dealing with those who took the place of being branches of the true vine. Where no fruit was borne, there was judgment in excision; where fruit appeared, purging followed, that there might be more.

The Lord applies this truth particularly: "Already ye are clean through the word that I have spoken to you. Exhortation follows in verses 4, 5; the results distinctively for "a man," for any one ( τις ) who does not abide, and for the disciples who do, are found respectively in verse 6, and in verses 7, 8.

In this chapter it is never simply a question of divine grace saving sinners, blotting out iniquities, remembering sins and transgressions no more; but the power of the word is morally applied to judge whatever is contrary to God's character displayed in Christ, or, rather, to the Father's will revealed in Him. No standard less than this could be entertained, now that Christ was revealed. They then (for Judas was gone) were already clean through the word Christ had spoken to them. The law of Moses, divine as it was, would not suffice: it was negative; but Christ's word is positive. "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." It is not what God is in grace towards those that are outside Him and lost, but the appraisal of the ways of those associated with Christ, the dealings of God, or more strictly of His Father, with those who professed to belong to the Lord. I say "professed," because it is to me evident that He does not contemplate in His view those exclusively who really had life everlasting. Still less do branches of the vine mean the same thing as members of Christ's body, but His followers, who might even abandon Him, as some in the earliest days walked no more with Him. This alone explains our chapter, without forcing it.

The Lord, then, has in view those who then surrounded Him, already branches in the vine, and, of course, in principle, all that should follow, including those that would nominally, and at first to all appearance really, abandon Israel and all things for Him. It was no light matter, but one of much seriousness; and surely, therefore, if a man did thus come out from all that claimed his affections and conscience, from his religion; in short, if a man came out at the cost of every thing, finding most of all foes in those of his own household, there was that which presumed sincerity of conduct, but had still to be proved. The proof would be abiding in Christ. There is no word more characteristic of John than the very word "abiding," and this in the way both of grace and of government. Here it is the disciples put to the proof. For Christianity is the revelation, not of a dogma, but of a person who has wrought redemption; doubtless, also, of a person in whom is life, and who gives it. Thence flows a new sort of responsibility; and a very important thing it is to see this most strikingly kept up in him, who, of all the evangelists, most strongly brings in the absolute unconditional love of God. Take the early part of the gospel, where the gift of Jesus in divine love, the sending Him into the world not to judge, but to save, makes known what God is to a lost world. There we have grace without a single thought of any thing on man's part, save the depth of need. "For God," He says, "so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved." (John 3:16-17) But here the ground is different. We see those who had come out to Christ from all that they had previously valued in the earth. Alas! flesh is capable of imitating faith; it can go a long way in religiousness, and in renunciation of the profane world. Soon there would be multitudes who would come out from Israel and be baptized unto Christ; but still they must be fully tested. None would stand by baptism, or by any other ordinance, but by abiding in Christ.

"Abide in me, and I in you." Here He always puts man's part first, because it is a question, as we have seen, of responsibility; where it is the grace of God, His part is first necessarily, and, further, it necessarily abides. Whereas, if man's responsibility is before us, it is evident that there can be no necessary permanence here: all turns on dependence on Him who always abides the same yesterday, today, and for ever. Thus the reality of God's work in the soul proves itself, so to speak, by continual looking and clinging to Christ. In verse 4 it is not, "Except I abide in you," but, "Except ye abide in me."

"I am the vine, and ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing." (Verse 5) It is not here believing, but "doing," though faith be the spring, of course. The Lord would have us bear much fruit, and the only way in which fruit is to be borne is by abiding in Him in whom we believe. What can be a weightier consideration for us, after receiving Christ! Do you go after some other thing or person in order to bear fruit? The result in God's sight is bad fruit.

Thus Christ is not only everlasting life to the soul that believes in Him, but He is the only source of fruit-bearing, all the course through, for those that have received Him. The secret is the heart occupied with Him, the soul dependent on Him, Himself the object in all trials, difficulties, and duties even; so that, though a given thing be a duty, it be not done now barely as such, but with Christ before the eye of faith. But where there is not a life exercised in self-judgment and in enjoyment of Christ. as well as prayer, men get tired of this; they turn away from Him to the nostrums of the day, whether novel or antique, moral or intellectual. They find their attraction in religious feelings, experiences, frames, or visions; in imagining some new good self, or in anatomizing the old bad self; in sacerdotalism, ordinances, or legalism, of one sort or another. Thus they really return, in some shape or degree, to the false vine, instead of cleaving to the true. They lose themselves thus. It may even be a slip back into the world, into the open enemy of the Father; for this is no uncommon result, where there is for a time an abandonment of the old fleshly vine, the religion of ordinances, of human effort, and of assumed privilege. All this was found in its fulness and apparent perfection in Israel; but it was now discovering its utter hopeless hollowness and antagonism to the mind of God; and this was manifested, as we shall find later on in this chapter, in their causeless hatred of the Father and the Son. Christ is ever the test, and this the close declares, as much as the beginning sets Him forth as the only power of preparing for, and producing fruit.

This appears again in the sixth verse, and remarkably too: "If a man abide not in me, he is cast forth as a branch." Apply such language to life everlasting, or, still more, to union with Christ, and there is nothing but endless confusion. Where Scripture speaks of union with Christ, or, again, of life in Him, you never have such a thought as a member of Christ cut off, or one that had eternal life losing it. It is very possible that some who have accurate knowledge might give it, or plunge into all; and this is what Peter speaks of in his second epistle. There is no preservative energy in knowledge ever so full. Such might allow stumbling-blocks, disappointments, etc., to hinder their following Christ, and so practically abandon what they know, the result of which would be the surest and most disastrous ruin. They are worse even than before. So Jude speaks of men twice dead; and, in fact, experience proves that men who have no life in Christ, after having professed awhile, become fiercer adversaries, if not grosser sinners, against the Lord than before any such profession was made.

This is the case our Lord describes here: "If a man abide not in me, he is cast forth as a branch, and is withered; and they gather them, and cast them into the fire, and they are burned." It was one who had come out from the world, and had followed Christ. But there was no attraction of heart, no power of faith, and consequently no dependence on Christ; and this is the Lord's sentence pronounced on all such, whether in that day or in any other.

On the other hand, He says, "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." Not only is the heart occupied with Christ, but also His words weigh there. The Old Testament alone would not suffice. It had been used of God when there was nothing more. Blessed of God at all times it would surely be; and he that valued Christ's words would never slight those that witnessed of Christ before He came. But the soul that would make light of the words of Christ, or do without them, after they were communicated, would evince its own faithlessness. The Christian that really prizes the word of God in the Old Testament would still more set his heart on that in the New. He that had no more than a naturally reverent attachment to the law and the prophets, without faith, would prove his real condition by inattention to Christ's words. Thus, to this day, the Jews are themselves the great witness of the truth of our Lord's warning. They are clinging to the empty vine; and so all their religious profession is as empty before God. They may seem to cleave to the words of Moses, but it is mere human tenacity, not divine faith: else the words of Christ would be welcome above all. As the Lord had told them at an earlier moment, had they believed Moses, they would have believed Christ. for Moses wrote of Christ: in truth, there was no divine persuasion as to either. Again, the great test now is Christ's words abiding in us. Old truth, even though equally of God as the new, ceases to be a test when new truth is given and refused, or slighted; and the same thing is true not merely of God's word as a whole, but of a particular truth, when God reawakens it at any given time for the actual exigency of the Church or of His work. It is vain, for instance, to fall back now on the principles put forward and acted on two or three hundred years ago. Of course it is right and of God to hold fast all He gave at any time; but if there be real faith, it will be found out ere long that the Holy Ghost has before Him the present need for the Lord's glory in the Church; and those that have real confidence in His power will not merely hold fast the old but accept the new, in order so much the more to walk in communion with Him who ever watches and works for the name of Christ and the blessing of His saints.

In this case, however, it is the larger subject the all-importance of Christ's words abiding in us: "If ye abide in me, and my words abide in you." There is first the person, then the expression of His mind. Prayer follows: "Ye shall ask what ye will, and it shall be done unto you." It is not prayer first (for this should not take the place either of Christ or of intelligence in His mind), but Christ Himself, the prime object; then His words, as forming fully the heart, according to His thoughts and will; and, lastly, the going out of the heart to the Father, on the ground both of Christ and of His revealed mind, with the annexed assurance that so it should come to pass for them. (Verse 7)

The prayer of Christians is often far from this. How many prayers are there where nothing seems to be done! This way be true, not merely of poor failing souls, such as any of us here; but even an apostle might find the same thing in his course, and God Himself be the witness of it. Indeed, the apostle Paul is the chronicler of the fact to us, that his prayers were not always in this communion. We know he besought the Lord thrice to take away that which was an immense trial to him, making him despicable in the eyes of the less spiritual. We can understand this: nothing is more natural; but, for that very reason, it was not all in the power of the Spirit of God, with Christ as the first object. He was thinking of himself, of his brethren, and of the work; but God graciously brought him to Christ, as the One sustained and sustaining object to abide in Him, as it is said here, and to have Christ's words abiding in himself, and then all the resources of God were at his command. "And he said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness. Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me." (Compare also Philippians 4:6-13) It is only so that there is the certainty of the answer, at least, of what we ask being done.

The object is to show how God the Father answers and acts in accordance with those who are thus practically associated in heart with Christ. And so it is written, "Herein is my Father glorified, that ye bear much fruit, and ye shall become my disciples." (Verse 8) "Disciples," be it noted; for we must carefully bear in mind that we have not the Church as such here, and, indeed, we have never the Church, strictly speaking, in John. The reason is manifest, because the object of this gospel is not to point out Christ in heaven, but God manifesting Himself in Christ on the earth. I do not mean that we have no allusion to His ascent or presence there; for we have seen that there is here some such allusion, especially when the Holy Ghost replaces Him here, and we shall have it repeatedly in what follows. At the same time, the main testimony of John is not so much Christ as man in heaven, but God in Him manifest on the earth. It is evident that, He being the Son, the special place of privilege found in the gospel of John is that of children not members of Christ's body, but sons of God, as receiving and associated with the Son, the only-begotten Son of the Father.

Here He speaks of them as disciples; for, in point of fact, the relationship of which John 15:1-27 speaks was already true. They had already come to Christ; they had forsaken all to follow Him, and were then around Him. He was the Vine now and here. It was not a new place He was going to enter. They, too, were branches then, and more than that, they were clean through the word He had spoken to them. Not that they were then cleansed by blood, but, at least, they were born of water and of the Spirit. They had this cleansing, this moral operation, of the Spirit wrought in their souls. They were bathed or washed all over, and henceforth needed not save to wash their feet.

"As the Father hath loved me, so have I loved you: continue [abide] ye in my love." (Ver. 9) It is all a question of the Father's government and the disciples' responsibility; not of a people having to do with a governor nationally, as Jehovah was to Israel, but of Christ's disciples in relation with the Father, according to the revelation of Himself in Christ. Nor is it here His grace delivering souls, but, what is true along with that, the full maintenance of individual responsibility, according to the manifestation of His nature and relationship in Christ here below. Thus, as compared with the past, the standard is raised immensely. For when once God had brought out Christ, He neither could nor would go back to anything less. It is not merely that He could not own anything short of Christ as a means of salvation, because this is always true; and never was any one brought to God at any time since the world began save by Christ, however scanty the testimony or partial the knowledge of Him. Under the law there was, comparatively speaking, little or no acquaintance with His work as a distinct thing, nor could there be, perhaps (at any rate there was not), even after He came, till the work was done. But here we have God's ways and character as manifested in Christ, and nothing less than this would suit His disciples, or be agreeable to the Father. As already remarked, the application of this to life everlasting only induces contradiction. Thus, if we suppose that the subject of the chapter is, e.g., life or union with Christ, just see into what difficulties this false start plunges one at once: all would be made conditional, and those united to Christ might be lost. "If ye keep my commandments" what has that to do with life eternal in Christ? Does union with Christ, does life eternal, depend on keeping His commandments? Clearly not; yet there is a meaning, and a most weighty meaning for those that belong to Christ, in these words. Apply them, not to grace but to government, and all is plain and sure and consistent.

The meaning is, that it is impossible to produce fruit for the Father, impossible to keep up the enjoyment of Christ's love, unless there be obedience, and this to Christ's commandments. I repeat, that he who values the Master will not despise the servant; but there are many who do acknowledge their responsibility to the law of Moses without appreciating and obeying the words of Christ. He that loves Christ will enjoy all truth, because Christ is the truth. He will cherish every expression of God's mind; he will find guidance in the law, the prophets, the psalms everywhere; and so much the more where there is the fullest revelation of Christ Himself. Christ is the true light. Therefore, as long as Christ is not the One in and through whose light the Scriptures, whether old or new, are read, a man is but groping his way in the dark. When he sees and believes in the Son, there is for him a sure way through the wilderness, and also a bright way in the word of God. The darkness passes away; bondage is no more; there is no condemnation, but, on the contrary, life, light, and liberty; but, at the same time, it is a liberty used in the sense of responsibility to please our God and Father, measured by the revelation of Himself in Christ.

So the Lord says, "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love." The consequence is, that where there is carelessness in one who belongs to Christ, in a living, branch of the vine, the Father as the husbandman deals in purging judgment. Where habitual obedience is found, there is habitual enjoyment of Christ's love. "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full."

Supposing that for a time there is a departure from Christ, what is the effect of it? No matter how really a man may be a child of God, he is miserable; the more real, the more miserable. One that had not a conscience exercised before God might sleep over sin and accustom himself to evil for a while; and an unreal disciple would grow. tired of carrying on the profession of Christ along with indulged evil; nor would God allow it to go beyond a certain point as an ordinary rule. But for a saint, true-hearted in the main, nothing is more certain than that Christ would deal with him, and that he would lose meanwhile all sense of the love of Christ as a present practical thing. It is a matter of communion, not of salvation. And surely it ought to be so, and we would not desire it to be otherwise. Who would desire an unreal thing the keeping up an appearance, the parade of words and sentiments beyond the heart's state? There is nothing more calamitous for a soul than to be going on badly, and withal keeping up a vain, exaggerated semblance of feeling, where there is a scanty answer to it within.

With the enjoyment of Christ's love, then, goes obedience; and where the disciple fails in obedience, there cannot be a real abiding in His love. Here it is not a question of love everlasting, but of present communion. He only abides in Christ's love who walks in His will faithfully. We must discriminate in the love of Christ. Unconditionally, of pure grace, He loved them that were His. Again, there was love, in a broad sense even for those that were not His, as we have seen more than once. Besides, there is the special personal love of approbation for him who is walking in the ways of God.

Some there are a little sensitive on these subjects. They do not like to hear, save of eternal love of the elect; and certainly, if this were weakened or denied, they might have reason to resent it. But as it is there cannot be a more painful proof of their own state. The reason why they cannot bear this farther truth is because it condemns them. If these things are in Scripture, (and deny them who dares?) our business is to submit; our duty is to seek to understand them; our wisdom is to correct and challenge ourselves, if peradventure we find insubjection within us to anything that concerns Him and our own souls. Not to speak of Christ, even on the lowest ground, we are depriving ourselves of what is good and profitable. What, indeed, can be more ruinous than putting aside that which condemns any state in which we find ourselves?

I need not enter into all the details of our chapter, though I have rather minutely gone over it thus far, believing it to be of special importance, because it is so much and generally misunderstood. Here the Lord presents Himself as the only source, not of life, as elsewhere, but of fruit-bearing for disciples, or His professed followers. What He shows is, that they need Him just as much for every day as for eternity; that they need Him for the fruit the Father expects from them now, just as much as for a title to heaven. Hence He speaks of that which pertains to a disciple on the earth; and accordingly the Lord speaks of having Himself kept His Father's commandments, and of His own abiding in His love; for, indeed, He had ever been here below the dependent man, to whom the Father was the moral source of the life He lived; and so He would have us now to live because of Himself.

I entreat any who have misread this chapter to examine thoroughly what I am now urging on my hearers. It is incalculable the quantity of scripture that is passed over without distinct exercise of faith. Souls receive it in a general way; and too often one reason why it is received so easily is, because they do not face the truth, and their conscience is not exercised by it. If they thought, weighed, and let into their souls the real truth conveyed, they might at first be startled, but the way and the end would be blessed to them. What a return for these wondrous communications of Christ, just to slip over them perfunctorily, without making the light our own! Our Lord then clearly shows that He, as man here below, had Himself walked under the government of His Father. It was not merely that He was born of a woman, born under the law, but, as He says here, "Even as I have kept my Father's commandments." It went much farther than the ten words, or all the rest of the law; it embraced every expression of the Father's authority, from whatever quarter it came. And as He could not but perfectly keep His Father's commandments, He abode in His love. As the eternal Son of the Father, of course He was ever loved of the Father; as laying down His life (John 10:1-42), He was therefore loved of His Father; but, besides, in all His earthly path, He kept His Father's commandments, and abode in His love. The Father, looking upon the Son as man walking here below, never found the slightest deflection; but, on the contrary, the perfect image of His own will in Him who, being the Son, made known and glorified the Father as He never was nor could be by any other. This was not simply as God, but rather as the Man Christ Jesus here below. I admit that, being such an One, there could be no failure. To suppose I will not say the fact, but the possibility even, of a flaw in Christ, either as God or as man, proves that he who admits the thought has no faith in His person. There could be none. Still, the trial was made under the most adverse circumstances; and He who, though God Himself, was at the same time man, walked as man perfectly, as truly as He was perfect man; and thus the Father's love rested governmentally upon Him fully, unwaveringly, absolutely in all His ways.

Now we, too, are placed upon the true ground as the disciples, strictly speaking, who were then there; but, of course, the same principle applies to all.

Another thing comes in after this. Gathered round Christ, the disciples were called on by Christ to love one another. (Ver. 12) Loving one's neighbour was not the point now; nor is it so here. Of course, loving one's neighbour abides always, but this, no matter how accomplished, ought not to be enough for a disciple of Christ. Such a demand was right and seasonable for a man in the flesh for a Jew especially; but it could not suffice for the heart of a Christian, and, in fact, he who denies this, quarrels with the Lord's own words. A Christian, I repeat, is not absolved from loving his neighbour nobody means that, I trust; but what I affirm is, that a Christian is called to love his fellow Christian in a new and special manner, exemplified and formed by the love of Christ; and I cannot but think that he who confounds this with love to his neighbour has a great deal to learn about Christ, and Christianity too.

The Lord evidently introduces it as a new thing. "This is my commandment." It was His commandment specially. He it was that first gathered the disciples. They were a distinct company from Israel, though not yet baptized into one body; but they were gathered by Christ, and round Himself, severed from the rest of the Jews so far. "This is my commandment, that ye love one another." But according to what measure? "As I have loved you. Greater love hath no man than this, that a man lay down his life for his friends." Shall I be told that any man ever loved, before Christ came into the world, as He loved? If a man will be ignorant, let him be ignorant, and show his unbelief by such an assertion, if he will. Now I say that there is a love looked for, such as could only be since Christ manifested it, and that His love fills and fashions after its own nature and direction. The disciples were now to love one another according to the pattern of Him who laid down His life for them as His friends. Indeed, He died for them when they were enemies; but this is out of sight here. They were His friends, if they did whatever He commanded them. (Ver. 14) He called them friends, not slaves; for the slave knows not what his master does; but He called them friends, for He made them His confidants in all He had heard of His Father. They had not chosen Him, but He them, and set them to go and bear fruit, abiding fruit, that He might give them whatsoever they asked the Father in His name. 'These things I command you, that ye love one another." (Verses 15-17)

And truly they would need the love of one another, as Christ loved them. They had become objects of the hatred of the world. (Verses 18, 19) The Jews knew no such experience. They might be disliked of the Gentiles. They were a peculiar people, no doubt, and the nations could ill brook a small nation raised to such a conspicuous place, whose law condemned them and their gods. But the disciples were to have the hatred of the world, of the Jew as much or more than of the Gentile. They had this indeed already, and they must make up their minds to it from the world. The love of Christ was on them, and, working in them and by them, would make them the objects of the world's hatred, and after that sort which He had Himself known. As He says here: "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." I refer to this for the purpose of showing, that the revelation of Christ has brought in not merely a total change in the consciousness of eternal life and salvation when the work was done, as well as the overthrow of all distinctions between Jew and Gentile, which we find, of course, in the epistles but, besides that practically, has 'brought in a power of producing fruit that could not be before, a mutual love peculiar to Christians, and a rejection and hatred from the world beyond all that had been. In every way possible Christ gives us now His own portion, from the world as well as from the Father. "Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also." (Verse 20)

Fully do I admit that there were works of faith, deeds of righteousness, holy, wise, obedient ways, in saints of God from the beginning. You could not have faith without a new nature, nor this again without the exercise practically of that which was according to God's will. Therefore, as all saints from the beginning had faith, and were regenerate, so also there were spiritual ways in accordance with it.

But God's revelation in Christ makes an immense accession of blessing; and the consequence is, that this brings out the mind of God in a way that was not and could not have been before, just because there was no manifestation of Christ, and nobody but Christ could bring it adequately out. With this revelation the hatred of the world is commensurate; and the Lord puts it in the strongest possible way. "But all these things will they do unto you for my name's sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin." (Ver. 21, 22) What can be plainer than the enormous change that was coming in now? We know that there had been sin all along, in the dealings of God with His ancient people; but what does the Lord here mean? Are we to fritter away the meaning of His language? Are we not to believe that, whatever there was before, the revelation of Christ brought sin to such a head, that what had been before was, comparatively speaking, a little thing when put beside the evil that was done against, and measured by, the glory of Christ the Son, the rejection of the Father's love; in short, the hatred shown to grace and truth yea, the Father and the Son fully revealed in the Lord Jesus? Clearly so. It is not, then, a question of judging sin by right and wrong, by law, or by conscience all well and in place for Israel and man as such. But when One who is more than man comes into the world, the dignity of the person sinned against, the love and light revealed in His person, all bear on the estimate of sin; and the consequence is, there could be no such character of sin till Christ was manifested, though, of course, heart and nature are the same.

But the revelation of Christ forced everything to a point, sounded the condition of man as nothing else could, and proved that, bad as Israel might be, when measured by a law a holy, just, good law of God, yet, measured now by the Son of God, all sin previously was as nothing compared with the still deeper sin of rejecting the Son of God. "He that hateth me hateth my Father also." (Ver. 23) It is not merely God as such, but "my Father" that was hated. "If I had not done among them" not now His words only, but works "if I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father." (Verse 24) There was a full testimony, as we have seen already, in John 8:1-59; John 9:1-41. (His words in John 8:1-59, His works in John 9:1-41); but the manifestation of His words and of His works only brought out man thoroughly hating the Father and the Son. Had they only failed to meet the requirements of God, as man had done under the law, there was ample provision to meet him in mercy and power; but now, under this revelation of grace, man, and Israel most of all, the world (for in this they are all merged now) stood out in open hostility to, and implacable hatred of, the fullest display of divine goodness here below. But this dreadful hopeless hatred, evil as it was, ought not to surprise one who believes the word of God; it was, "that the word might be fulfilled which was written in their law, They hated me without a cause." (Verse 25) There is nothing that so demonstrates man's total alienation and enmity. This is precisely what Christ here urges. The disciples accordingly, having received this grace in Christ, were called into a like path with Him, the epistle here below of Christ who is above. Fruit-bearing is the great point throughout John 15:1-27, as the end of it and John 16:1-33 bring before us testimony. "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: and ye also shall bear witness, because ye have been with me from the beginning." Here is a twofold testimony that of the disciples who had seen Christ and heard His words. Hence they were called to bear witness of Him "because ye have been with me from the beginning." It was not only the great manifestation at the end, but the truth from the beginning, grace and truth always in Him. Dealing differently, no doubt, according to that which was before Him; still it was in Christ ever the value of what came, not what He found, which was the great point. And to this testimony (for He is showing now the full testimony which the disciples were called to render) the Holy Ghost would add His, (wondrous to say and know it true!) as distinct from the witness of the disciples. We know right well that a disciple only renders testimony by the power of the Holy Ghost. How, then, do we find the Holy Ghost's testimony spoken of as distinct from theirs? Both are true, especially when we bear in mind that He would testify of the heavenly side of truth. In John 14:26, it was said, "The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." There the Holy Ghost is both a teacher and helper. As it is said, "He will teach you all things" what they never knew, besides bringing to remembrance things that they had known.

In the end ofJohn 15:1-27; John 15:1-27 there is a good deal more. The Holy Ghost, "when he is come," (not "whom the Father will send," but) "whom I will send from the Father." (Ver. 26) The Holy Ghost was both sent by the Father, and sent by the Son; not the same thing, but quite consistent. There is a distinct line of truth in the two cases. You could not transplant from John 15:1-27 into John 14:1-31, nor the reverse, without dislocating the whole order of the truth. Surely it all deserves to be weighed, and demands from us that we should wait upon God to learn His precious things. In John 14:1-31 it is evidently the Father giving another Comforter to the disciples, and sending Him in Christ's name: Christ is looked at there as One who prays, and whose value acts for the disciples. But in John 15:1-27 it is One who is Himself everything for the disciples from on high. Here He was the one spring of whatever fruit was borne, and He is gone on high, but is the same there; and so not merely asks the Father to send, but Himself sends them from the Father the Spirit of truth, who proceeds from with the Father, if so literal a turn may be allowed. His own personal glory on high is in full view, and so He speaks and acts, while the connection with the Father is always kept up. Still, in the one case it is the Father who sends; in the other, the Son; and this last, where the point is to show the new glory of Christ above. "He shall testify of me, and ye also shall bear witness, because ye have been with me from the beginning." There would be the testimony of the Holy Ghost sent from the Son, and bearing witness of Him according to the place whence He came to replace Him here. The Holy Ghost, sent thus from above, would bear witness of the Son in heaven; but the disciples also would bear witness of what they knew when He was upon the earth, because they had been with Him from the beginning ( i.e. of His manifestation here). Both we have in Christianity, which not only maintains the testimony of Christ, as manifested on the earth, but also the Holy Ghost's witness of Christ known on high. To leave out either is to strip Christianity of half its value. There is that which never can make up for Christ on the earth; and certainly there is that revealed of Christ in heaven which no manifestation on the earth can supply. They have, both of them, a divine place and power for the children of God.

John 16:1-33 seems to be based rather on this last. The main difference is, that the Holy Ghost is more spoken of here apart from the question of who sends. It is more the Holy Ghost coming than sent here; that is, the Holy Ghost is looked at not certainly as acting independently, but yet as a distinct person. He comes, not to display His own power and glory, but expressly to glorify Christ. At the same time, He is looked at in more distinct personality than in John 14:1-31; John 15:1-27. And our Lord had the wisest reason for making known to the disciples what they had to expect. They were now entering on the path of testimony, that always involves suffering We have seen what should befall them in bearing fruit as Christ's disciples and friends. This is enough for the world, which hates them as Him, because they are not of it, but are loved and chosen of Christ. These two things unite the disciples. The hatred of the world and the love of Christ press them so much the more together. But there is also the hatred which befalls them in testifying, not as disciples so much as witnesses. Witnessing as the disciples did of what they had known of Christ here, witnessing of what the Spirit taught them of Christ on high, the consequence would be, "They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service." It is clearly religious rancour created by this full testimony, not the world's general ill-feeling, but special hatred to their testimony. Hence, it would be putting them, not merely into prisons, but out of the synagogues; and this under the notion of doing God service. It is religious persecution. "And these things will they do unto you, because they have not known the Father, nor me. How perfectly the truth shines here on Christian as well as on Jewish hatred of all full testimony to Christ! Spite of the liberalism of the day, this peeps out where it dares. They talk about God; they speculate about the Deity, providence, fate, or chance. They may even be zealous for the law, and tack on Christ to it. There a great deal of the world's religion ends. But they know not the Father nor the Son. It is irreverence to draw near and cry, Abba, Father! It is presumption for a man in this life to count himself a child of God! The consequence is, that wherever there is this ignorance of the Father and the Son, there is inveterate hostility against such as are joyful in the communion of the Father and the Son. This hatred every true witness, without compromise, and separate from the world, must more or less experience. The Lord would not have them surprised. Jewish brethren might have thought that, having received Christ, everything was to be smooth, bright, and peaceful. Not so. They must expect special and increasing, and, worst of all, religious hatred. (Verses 1-4)

"But now I go my way to him that sent me." The path lay through death, no doubt; but He puts it as going to Him that sent Him. Let them be comforted, then, as surely they would if they rightly thought of His Father's presence. But "none of you asketh me, Whither goest thou?" (Ver. 5) They felt natural sadness at the thought of His departure. Had they gone a step farther, and asked whither He was going, it would have been all right, they would have felt glad for Him; for though it were their loss, it was most surely His gain and joy the joy that was set before Him, the joy of being with His Father, with the comfort for His own of an accomplished redemption (attested by His thus going on high). "But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you." (Ver. 7) It is the Comforter coming. No doubt Christ sends; and there lies the connection with the end of John 15:1-27. Still there is the special form of presenting Him as one that comes, which is confirmed in the next verse. "And when he is come, he will reprove [or convince] the world of sin, and of righteousness, and of judgment." (Ver. 8) This is a sentence much to be pondered. It is now God's Spirit dealing according to the gospel with individual souls, which is perfectly true and most important. Conviction of sin is wrought in all who are born of God. What confidence could there be in a soul professing to have found redemption, even forgiveness of sins, through His blood, unless there were an accompanying sense of sin? The Spirit of God does produce this. Souls must be simple and distinct in it as truly as in believing in Christ Jesus. There is a real individual work in those, yea, in all brought to God. For a sinner, repentance remains an eternal necessity.

Here, however, the Holy Ghost is not spoken of as dealing with individuals when He regenerates them and they believe, but as bringing conviction to the world of sin because of unbelief There is no real conviction of sin unless there be faith. It may be but the first working of God's grace in the soul that produces it. There may not be faith so as to have peace with God, but assuredly enough to judge of one's own ways and condition before God; and this is precisely the way in which He does ordinarily work. At the same time there is also the conviction of which the Lord speaks: the Holy Ghost, when He is come, will convince the world of sin. Why? Because they have broken the law? Not so. This may be used, but is not the ground nor the standard when Christ is the question. The law remains, and the Spirit of God often employs it, specially if a man be in self-righteousness. But the fact is clear, that the Holy Ghost is sent down; as it is also clear, that the Holy Ghost, being here, convicts the world i.e., what is outside where He is. Were there faith, the Holy Ghost would be in their midst; but the world does not believe. Hence Christ is, as everywhere in John, the standard for judging the condition of men. "When he is come, he will convince the world of sin, and of righteousness, and of judgment: of sin, [not when they begin to believe in me, but] because they believe not in me." Again, the conviction of righteousness is equally remarkable. There is no reference even to the blessed Lord when on earth, or to what He did here. "Of righteousness, because I go to my Father, and ye see me no more." (Verses 8-10)

Thus there is a twofold conviction of righteousness. The first ground is, that the only righteousness now is in Christ gone to be with the Father. So perfectly did Christ glorify God in death, as He always did in life the things that pleased His Father, that nothing short of putting Him as man at His own right hand could meet the case. Wondrous fact! a man now in glory, at the right hand of God, above all angels, principalities, and powers. This is the proof of righteousness. It is what God the Father owed to Christ, who had so perfectly pleased and so morally glorified Him, even in respect of sin. All the world, yea, all worlds, would be too little to mark His sense of value for Christ and His work nothing less than setting Him as man at His right hand in heaven. But there is another though negative, as that was the positive, proof of righteousness that the world has lost Christ, "and ye see me no more." When Christ returns, He will gather His own to Himself, as inJohn 14:1-31; John 14:1-31. But as for the world, it has rejected and crucified Christ. The consequence is, that it will see Christ no more till He comes in judgment, and this will be to put down its pride for ever. Thus there is this double conviction of righteousness: the first is Christ gone to be with the Father on high; the second is Christ seen no more consequently. The rejected Christ is accepted and glorified in the highest seat above, which condemns the world and proves there is no righteousness in it or man; but more than this, the world shall see Him no more. When He returns, it is to judge man; but as far as concerns the offer of blessing to man in a living Christ, it is gone for ever. The Jews did and do look for Him; but when He came, they would not have Him. The best of the world, therefore, the choicest and most divinely privileged of men, have turned out the most guilty. A living Messiah they will never see. If any have Him now, it can only be a rejected and heavenly Christ.

But there is another thing the Spirit will convince the world "of judgment." What is the conviction of judgment? It is not the destruction of this place or that. Such was the way in which God manifested His judgment of old; but the Holy Ghost bears witness now, that the prince of this world is judged. He led the world to cast out the truth, and God Himself, in the person of Christ. His judgment is sealed. It is fixed beyond hope of change. It is only a question of the moment in God's hands, and the world with its prince will be treated according to the judgment already pronounced. "Of judgment," He says, "because the prince of this world is judged." (Verse 11) In John we have the truth, without waiting for what will be manifest. The Spirit here judges things at the roots, dealing with things according to their reality in God's sight, into which the believer enters.

Thus everywhere there is absolute opposition between the world and the Father, expressed morally when the Son was here, and proved now that the Spirit is come. The great mark of the world is that the Father is unknown. Hence, like Jews, or even heathen, they can pray to Almighty God to bless their leagues, or their arms, their crops, their herds, or what not. Thereby they flatter themselves perhaps that they may do God service; but the Father's love is unknown never in such a condition can He be fully known. Even when we look at children of God, scattered here and there in the waste, they are trembling and fearful, and practically at a distance, instead of consciously near in peace, as if it were God's will that His children should now stand off in Sinai distance and terror. Who ever heard even of an earthly father, worthy of the name, so sternly repelling his children? Certainly this is not our Father as we know Him through Christ Jesus. Brethren, it is the spirit of the world which, when sanctioned, invariably tends to destroy the knowledge of the Father, and of our proper relationship, even among His real children, because it necessarily slips more or less into Judaism.

But the Holy Ghost has another work. He convinces the world of the truth they do not know, by the very fact that He is outside the world, and has nothing to do with it. He dwells with the children of God. I do not deny His power in the testimony of the gospel to souls. This is another thing not spoken of here. But, besides, we have His direct immediate action among the disciples. "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth." (Verses 12, 13) Thus the disciples, favoured as they were, were far from knowing all that the Lord desired for them, and would have told them if their state had admitted of it. When redemption was accomplished, and Christ was raised from the dead, and the Holy Ghost was given, then they were competent to enter into all the truth, not before. Hence, Christianity awaits not only Christ's coming, but the accomplishment of His work, and also the mission and personal presence of the Holy Ghost, the Comforter, consequent on that work. But He would take no independent place, any more than the Son had. "He shall not speak from himself; but whatever he shall hear, he shall speak: and he will report (or announce) to you things to come. He shall glorify me; for he shall receive of mine, and shall report it to you." (Verses 13, 14)

It is not said, as some think, that He shall not speak about Himself; for the Holy Ghost does speak, and tells us much concerning Himself and His operations; and never so much as under the Christian revelation. The fullest instruction as to the Spirit is in the New Testament; and, pray, who speaks of the Holy Ghost if it be not Himself? Was it merely Paul? or John? or any other man? The fact is, that the Authorised Version gives rather obsolete English. The meaning is, that He shall not speak of His own authority, as if He had nothing to do with the Father and the Son. For He is come here to glorify the Son, just as the Son, when here, was glorifying the Father. And this explains why, although the Holy Ghost is worthy of supreme worship, and of being, equally with the Father and the Son, personally addressed in prayer, yet, having come down for the purpose of animating, directing, and effectuating the work and worship of God's children here, He is never presented in the epistles as directly the object, but rather as the power, of Christian prayer. Therefore, we find them praying in, and never to, the Holy Ghost. At the same time, when we say "God," of course we do mean not only the Father, but the Son, and the Holy Ghost too. In that way, therefore, every intelligent believer knows that he includes the Spirit and the Son with the Father, when he addresses God; because the name "God" does not belong to one person in the Trinity more than to another. But when we speak of the persons in the Godhead distinctively, and with knowledge of what God has done and is doing, we do well to remind ourselves and one another, that the Spirit has come down and taken a special place among and in the disciples now; the consequence of which is, that He is pleased administratively (without renouncing His personal rights) to direct our hearts thus towards God the Father and the Lord Jesus. He is thus (if we may speak so, as I believe we may and ought reverentially) serving the interests of the Father and the Son here below in the disciples. The fact we have noticed, the administrative position of the Spirit, is thus owing to the work He has voluntarily undertaken for the Father and the Son, though, of course, as a question of His own glory, He is equally to be adored with the Father and the Son, and is always comprehended in God as such.

The rest of the chapter, without entering into minute points, shows that the Lord, about to leave the disciples, would give them a taste of joy a testimony of what will be. (Verses 16-22) The world might rejoice in having got rid of Him; but He would give His own joy, which would not be taken from them. In measure, this was made good by our Lord's appearing after He rose from the dead; but the full force of it will only be known when He comes again.

Then there is another privilege. The Lord intimates a new character of drawing near to the Father, which they had not yet known. (Verses 23-26) Hitherto they had asked nothing in His name. "In that day," He says, "ye shall ask me nothing." 'We are in "that day" now. "In that day" does not mean in a future day, but in one that is come, Instead of using Christ's intervention as Martha proposed, instead of begging Christ to ask* the Father, demanding each thing they needed of Christ Himself, they might reckon on the Father's giving them whatsoever they should ask Him in Christ's name. It is not a question of a Messianic link to get what they wanted, but they would be able to ask the Father in His name themselves. How blessed to know the Father thus hearkening to the children asking in the Son's name! It is of children on earth now the Lord speaks, not of the Father's house by-and-by. Evidently this is a capital truth, bearing powerfully on the nature of the Christian's prayers, as well as on his worship.

*It is remarkable that Martha puts a word ( αἰτήσῃ ) into Christ's mouth (that is, uses an expression for asking the Father), which is never used nor warranted by Himself. It makes the Lord a mere petitioner, lowering the glory of His person, and obscuring, if not denying, the intimacy of His relationship with the Father.

It is exactly what accounts for the fact, that we are here on ground quite different from that of the precious and blessed form of prayer which the Lord gave His disciples when they wanted to know how to pray, as John taught his disciples. The Lord necessarily gave them that which was suited to their then condition. Now, I believe, it is little to say that there is not, nor ever was, a formula of prayer comparable with the Lord's prayer. Nor is there, to my thinking, a single petition of that prayer which is not a model for the prayers of His followers ever since; but all remains true and applicable at all times at least, till our Father's kingdom come. Why, then, was it not employed formally by the apostolic Church? The answer lies in what is now before us. Our Lord here, at the end of His earthly course, informs the disciples that hitherto they had demanded nothing in His name. They had, no doubt, been using the Lord's prayer for some time; nevertheless they had asked nothing in His name. In that day they were to ask the Father in His name. What I gather from this is, that those who had even used the Lord's prayer, as the disciples had done up to this time, did not know what it was to ask the Father in the Lord's name. They still continued at a comparative distance from their Father; but this is not the Christian state. By the Christian state I mean that in which a man is conscious of his nearness to his God and Father, and able to draw near in virtue of the Holy Ghost even. On the contrary, prayers that suppose a person to be an object of divine displeasure, anxious, and doubtful whether he is to be saved or not such an experience supposes one incapable of speaking to the Father in Christ's name. It is speaking as still tied and bound with the chain of their sins, instead of standing in known reconciliation, and, with the Spirit of adoption, drawing near to the Father in the name of Christ. Who can honestly, or at least intelligently, deny it? Thus, whatever the blessing through the Lord's ministry, there was certainly an advance here foreshown, founded on redemption, resurrection, and the Spirit given. Why should men limit their thoughts, so as to ignore that incomparable blessing to which even in this gospel Christ was ever pointing, as the fruit of His death and of the presence of the Comforter who would bring in "that day"? It was impossible to furnish a prayer which could reconcile the wants of souls before and after the work of the cross, and the new place consequent on it. And, in fact, the Lord has done the contrary; for He gave the disciples a prayer on principles of everlasting truth, but not anticipating that which His death and resurrection brought to view. Of these new privileges the Holy Ghost sent down was to be the power. Be assured this is no secondary matter, and that traditional views slight unwittingly the infinite efficacy and value of what Christ has wrought, the results of which the Holy Ghost was sent down to apply to our souls. And the gift of that divine person to dwell in us is this, too, a secondary matter? or is there no radical change which accompanies the work of Christ when accomplished and known? If, indeed, everything be secondary to the supply of man's need, if the unfolding of God's glory and ways in Christ be comparatively a cipher, I understand as much as I hate a principle so base and unbelieving.

It appears to me that the Lord Jesus Himself clearly sets forth the new thing at the highest value, which no general reasonings of men ought to weaken in the least. That immense change, then, let us accept on His authority who cannot deceive us, assured that our brethren, who fail to see how full association with the efficacy of His work and the acceptance of His person, made good in the presence of the Spirit, accounts for the difference between prayer before and prayer after, put no intentional slight on His words in this chapter, or on His work of atonement. But I beseech them to consider whether they are not allowing habits and prejudices to blind them to what seems to me the mind of Christ in this grave question.

In the close ofJohn 16:25-33; John 16:25-33, the Lord puts, with perfect plainness, both their coming position in His name, and as immediate objects of the Father's affection, and His own place as coming from and going to the Father, above all promise and dispensation. This the disciples thought they saw distinctly; but they were mistaken: their words do not rise higher than "We believe that thou camest forth from God." The Master thereon warns them of that hour, even then come in spirit, when His rejection should prove their dispersion deserted, yet not alone, "because the Father is with me." He spoke, that in Him they might have peace, as in the world they should have tribulation. "But be of good cheer: I have overcome the world." It was an enemy of the Father and of them, but an enemy overcome of Him.

On John 17:1-26 I must be brief, though its treasures might well invite one to devote ample space to weigh them. A few words, however, may perhaps give the general outline. The Lord, lifting up His eyes to heaven, no longer speaks to the disciples, but turns to His Father. He lays a double ground before Him: one, the glory of His person; the other, the accomplishment of His work. He seeks from the Father for His disciples a place of blessing in association with Himself suitable both to His person and work.

Be it observed, that from verse 6 He develops the relationship of the disciples with His Father, having manifested the Father's name to those who were the Father's, and given them the words which the Father gave Him, and spoken as He did now that they might have His joy fulfilled in them. From verse 14 He develops it with the world, they being not of it, and wholly sanctified from it, while sent into it like Himself. And observe, here, that He has given them the Father's word ( λόγον ) for their testimony (as before His words, ῥήματα ), but sanctifies them, not by this only, which kept them from the evil of the world, but by Himself, always separate from sin, but now made higher than the heavens, so as to fill them with an object there that could engage and expand and purify their affections. From verse 20 He extends this place of privilege and responsibility to those who should believe on Him through the word of the apostles, the moral unity of verse 11 being now enlarged into a unity of testimony, that the world might believe that the Father sent the Son; and carried onward, even to the display of glory "I in them, and thou in me" when they shall be perfected into one, and the world shall know (not then "believe") that the Father sent the Son, and loved them as He loved Him. (Compare 2 Thessalonians 1:10)

Lastly, from verse 24 to the end, we have, if possible, deeper things than even these; and here the Lord expresses His heart's desire, for it is no longer, as before, in the form of a request ( ἐρωτῶ ) but, "Father, I will," or desire ( θέλω ). This word indicates a new character of plea: "I desire that they also, whom thou hast given me, be with me where I am." The earlier section laid His person and His work as the ground for His being glorified on high, according to the title of the one, and in the accomplishment of the other. Verse 24, as it were, takes up that position of glory with the Father before the world was, into which Christ has gone, with His heart's expression of desire that they should be with Him where He is, that they might behold His glory, which the Father gave Him; "for thou lovedst me before the foundation of the world." Thus, if the central portion gave us the disciples on the earth in relation with the Father on the one hand, and in total separation from the world on the other, with subsequent believers brought into one, both in testimony and in glory by-and-by before the world, the closing verses take up Christians, as it were, with the Father in an unearthly, heavenly glory, and His desire that they should be with Him there. It is not merely sought for them, that they should be thoroughly, as far as, could be, in His own place of relationship with the Father, and apart from the world, but also that they should be brought into intimacy of nearness with Himself before the Father. Then, in verse 25, the breach between the world and the Father and the Son being complete, He says, "O righteous Father, the world hath not known thee; but I have known thee, and these have known that thou hast sent me." There is always this opposition between the Father and the world, proved by His person in the world. But the disciples had known that the Father sent the Son, as the Son knew the Father. He had made known to them the Father's name, and would yet more, "that the love wherewith thou hast loved me may be in them, and I in them;" this last verse bringing into them, as it were, the Father's love, as the Son knew it, which was the secret source of all the blessing and glory, and Christ Himself in them, whose life by the Spirit was the sole nature capable of enjoying all. Thus they should have a present enjoyment of the Father, and of Christ, according to the place of nearness they had as thus associated with Him.

On the concluding chapters of our gospel I cannot speak particularly now. Yet I must, in passing point out that even in these solemn closing scenes the glory of the Son's person is ever the prominent figure. Hence we have no notice of His agony in the garden, nor of God's forsaking Him on the tree. Matthew depicts Him as the suffering Messiah, according to psalms and prophets; Mark, as the rejected Servant and Prophet of God; Luke, as the perfect and obedient Son of man, who shrank from no trial either for soul or body, but even on the cross prayed for His enemies, filling a poor sinner's heart with the good news of salvation, and committing His spirit with unwavering confidence to His Father. The point here is the Son of God with the world, the Jews especially being His enemies. Hence, John tells us (John 18:1-40) what no other gospel does, that when the band came to take Jesus, led by one who knew too well the spot where His heart had so often, poured itself out to the Father, at once they went backward, and fell to the ground. Do you suppose Matthew let it slip? or that Mark and Luke never heard of it? Is it conceivable that a fact so notorious the very world being the objects of the divine power that cast them prostrate to the ground could be hidden from, or forgotten by, friends or foes? Or if even men (not to speak of the Spirit's power) would forget such a thing, did the rest think it too slight for their mention? All such suppositions are preposterous. The true explanation is, that the gospels are written with divine design, and that here, as everywhere, John records a fact which falls in with the Spirit's object in his gospel. Did these men come to seize Jesus? He was going to be a prisoner, and to die; in the one case, as much as in the other, He would prove it was not of man's constraint, but of His own will and in obedience to His Father's. He was a willing prisoner, and a willing victim. If none could take His life unless He laid it down, so none could take Him prisoner unless He gave Himself up. Nor was it simply that He could ask His Father for twelve legions of angels, as He says in Matthew; but, in John, did He want angels? They might and did ascend and descend on Him as Son of man; but He had only to speak, and it was done. He is God.

The moment He said, "I am he," without lifting a finger, or even audibly expressing a desire, they fell to the ground. Could this scene be suitably given by any other than John? Could he leave it out who presents his Master as the Son and the Word who was God?

Again, we have our Lord's calm rebuke to Peter, who had cut off the ear of Malchus. Let Luke alone tell us of the Lord's gracious healing (for Jehovah's power to heal was not absent); John alone adds, "The cup which my Father hath given me, shall I not drink it?" He preserves throughout His personal dignity and His conscious relationship, but withal in perfect submission to His Father.

Then follows the notice of Peter's sad history with that other disciple which was known to the high priest. Next, our Lord is before the high priest, Caiaphas, as previously before his father-in-law Annas, and, finally, before Pilate. Suffice it to say, that the one point which meets us here, as distinct from the other gospels, is His person. Not that He was not King of the Jews, but His kingdom is not of this world, not from hence, and He Himself is born and come into the world to bear witness to the truth. Here it is the Jews insist He ought by their law to die, because He made Himself the Son of God. (John 19:1-42) Here, too, He answers Pilate, after scourging and mockery, "Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin." (Verse 11) It was the Jews, led on by Judas, that had this greater sin. The Jew ought to have known better than Pilate, and Judas better than the Jew. The glory of the Son was too bright for their eyes. Afterwards there is another characteristic scene, the blending of the most perfect human affection with His divine glory He confides His mother to the disciple whom He loved. (Verses 25-27)

The gospel which most of all shows Him to be God is careful to prove Him man. The Word was made flesh.

"After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst." I know not a more sweet and wonderful proof of how completely He was divinely superior to all circumstances. He had before Him with perfect distinctness all the truth of God. Here was a scripture which He remembers as unaccomplished. It was a word in Psalms 69:1-36. It was enough. "I thirst." What absorption in His Father's will! "Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. When Jesus therefore had received the vinegar, he said, It is finished." (Verses 29, 30) Where could such a word as this be but in John? Who could say, "It is finished," except Jesus in John? Matthew and Mark both give our Lord saying, "My God, my God, why hast thou forsaken me?" This could not be in John. Luke gives us, "Father, into thy hands I commend my spirit," because there the perfect man never abandons His perfect reliance on God. God must, in the judgment of our sins, forsake Him, but He would never forsake God. The atonement would not have been what it is unless God had thus forsaken Him. But in Luke it is the sign of absolute trust in His Father, and not God's abandonment. In John He says, "It is finished," because He is the Son, by whom all worlds were made, Who but He could say it? Who but John could mention that He delivered up ( παρέδωκε ) His spirit? In every point of difference the fullest possible proof of divine glory and wisdom appears in these gospels. Put to death no doubt He was but at the same time it was His own voluntary will; and who could have this about death itself but a divine person? In a mere man it would be sin; in Him it was perfection. Then come the soldiers, breaking the legs of the others crucified with Him; but finding Jesus dead already, one pierces His side, land forthwith came thereout blood and water. And he that saw it bare record."

Thus a double scripture is fulfilled. The apostle John does not quote many scriptures; but when he does, the person of the Son is the great point. Accordingly this was the case now; for not a bone was to be broken. It was true. Nevertheless, He was to be pierced. He was singled out from the others, even while dead between the dying thieves. He has a place even here that belonged to Him alone.

Joseph charges himself with the body too; and Nicodemus, who came first by night is here by day, honoured by association with Jesus crucified, of whom he had been ashamed once, spite of the miracles He was doing.

In John 20:1-31 is the resurrection, and this in a remarkable light. No such outward circumstance is here as in Matthew, no soldiers trembling, no walk with disciples, but as ever the person of God's Son, though disciples prove how little they entered into the truth. Peter "saw, and believed. For as yet they knew not the Scriptures, that He must rise again from the dead." (Verses 8, 9) It was evidence; and there is no moral value in accepting on evidence. Believing the word of God has moral value, because it gives God credit for truth. A man gives up himself to confide in God. Believing the Scriptures, therefore, has another character altogether from a judgment formed on a matter of fact. Mary Magdalene, with as little understanding of the Scriptures as they, stood without at the sepulchre weeping, when they went to their own homes. Jesus meets her in her sorrow, dries her tears, and sends her to the disciples with a message of His resurrection. But He does not permit her to touch Him. In Matthew the other women even retain Him by the feet. Why? The reason appears to be that in the earlier gospel it is the pledge of a bodily presence for the Jews in the latter day; for whatever be the consequences of Jewish unbelief now, God is faithful. The gospel of John has here no purpose of showing God's promises for the circumcision; but, on the contrary, sedulously detaches the disciples from Jewish thoughts. Mary Magdalene is a sample or type of this. The heart must be taken off His bodily presence. "Touch me not; for I am not yet ascended to my Father." The Christian owns Christ in heaven. As the apostle says, even if we had known Christ after the flesh, "henceforth know we him no more." The cross, as we know it, closes all connection with even Him in this world. It is the same Christ manifested in life here upon earth. John shows us, in Mary Magdalene contrasted with the woman of Galilee, the difference between the Christian and the Jew. It is not outward corporeal presence on earth, but a greater nearness, though He is ascended to heaven, because of the power of the Holy Ghost. "But go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." (Verse 17) Never had He put Himself and His disciples so together before.

The next scene (verses 19-23) is the disciples gathered together. It is not a message individually, but they are assembled on the same first day at evening, and Jesus stands, spite of closed doors, in the midst of them, and showed them His hands and His side. "Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." It is a picture of the assembly that was about to be formed at Pentecost and this is the assembly's function. They have authority from God to retain or to remit sins not at all as a question of eternal forgiveness, but administratively or in discipline. For instance, when a soul is received from the world, what is this but remitting sins? The Church again, by restoring a soul put outside, puts its seal, as it were, to the truth of what God has done, acts upon it, and thus remits the sin. On the other hand, supposing a person is refused fellowship, or is put away after being received, there is the retaining of sins. There is no real difficulty, if men did not pervert Scripture into a means of self-exaltation, or cast away truth, on the other side, revolting from the frightful misuse known in popery. But Protestants have failed to keep up consciously the possession of so great a privilege, founded on the presence of the Holy Ghost.

Eight days after we have another scene. (Verses 24-29) One of the disciples, Thomas, had not been with the others when Jesus had thus appeared. Clearly there is a special teaching in this. Seven days had run their course before Thomas was with the disciples, when the Lord Jesus Christ meets his unbelief, pronouncing those more blessed who saw not, and yet believed. Of what is this the symbol? Of Christian faith,? The very contrary. Christian faith is essentially believing on Him that we have not seen: believing, "we walk by faith, not by sight." But the day is coming when there will be the knowledge and the sight of glory in the earth. So the millennium will differ from what is now. I deny not that there will be faith, as there was faith required when Messiah was on earth. Then faith saw underneath the veil of flesh this deeper glory. But, evidently, proper Christianity is after redemption was wrought, and Christ takes His place on high, and the Holy Ghost is sent down, when there is nothing but faith. Thomas, then, represents the slow mind of unbelieving Israel, seeing the Lord after the present cycle of time is completely over. What makes it the more remarkable is the contrast with Mary Magdalene in the previous verses, who is the type of the Christian taken out of Judaism, and no longer admitted to Jewish contact with the Messiah, but witnesses of Him in ascension.

Mark, too, the confession of Thomas; not a word about "My Father and your Father," but, "My Lord, and my God." Just so the Jew will acknowledge Jesus. They shall look on Him whom they pierced, and own Jesus of Nazareth to be their Lord and their God. (See Zechariah 12:1-14) It is not association with Christ, and He not ashamed to call us brethren, according to the position He has taken as man before His and our God and Father, but the recognition forced on Him by the marks of the cross, which drew out the confession of Christ's divine glory and Lordship.

In John 21:1-25, the appended scene is the fishing. After a night of failure, a vast multitude of fish is taken in the net, without breaking it or risking the ships (Luke 5:1-39), or the need of gathering the good into vessels and of casting the bad away. (Matthew 13:1-58) This I conceive to be a gathering in from the Gentiles. The sea is continually used in contrast to the land in prophetic Scripture. Thus, if the last was the Jewish scene when the Church state closed, this is the figure of the Gentiles in the great day of the earth's jubilee, the age to come contrasted with this age. From verse 15 to the end is the deep personal dealing of our Lord with Peter; also John's place. As I have no doubt there is a significance typically in what we have just glanced at, so it appears to me with regard to this also. The intermediate ministry of Paul is, of course, not here noticed; for he was the witness of Christ glorified in heaven Head of the Church His body, wherein is neither Jew nor Gentile. To Peter, the Lord, thoroughly restoring his soul after proving him to the core, commits His sheep and lambs (His Jewish flock, as we know from elsewhere). A violent end comes, though to God's glory. But if the full heavenly testimony is left for its own due place in Paul's completing the word of God that hidden mystery, John is seen witnessing in principle to the end. (Compare verses 22, 23 with the Revelation) However, I do not enlarge here, but rather apologise for the time that I have occupied in going over so large an extent of God's word. I pray the Lord that even these suggestions may be blessed of God in stirring up fresh desire to study, and weigh, and pray over these precious gospels. Surely it will be sweet reward now, if God deign thereby to give some of His children to approach His word with more reverence and a more childlike trust in every word He has written. May He vouchsafe this through Christ our Lord.