Verse-by-Verse Bible Commentary
John 17:17

Clarke's Commentary

Verse John 17:17. Sanctify them — αγιασον, from α, negative, and γη, the earth. This word has two meanings:

1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service.

2. It signifies to make holy or pure. The prayer of Christ may be understood in both these senses. He prayed -

1. That they might be fully consecrated to the work of the ministry, and separated from all worldly concerns.

2. That they might be holy, and patterns of all holiness to those to whom they announced the salvation of God. A minister who engages himself in worldly concerns is a reproach to the Gospel; and he who is not saved from his own sins can with a bad grace recommend salvation to others.

Through thy truth — It is not only according to the truth of God that ministers are to be set apart to the sacred work; but it is from that truth, and according to it, that they must preach to others. That doctrine which is not drawn from the truth of God can never save souls. God blesses no word but his own; because none is truth, without mixture of error, but that which has proceeded from himself. Our Lord still acts here in reference to the conduct of the high priest, to whom it belonged to sanctify the priests, the sons of Aaron: John 17:1.

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

Sanctify them in thy truth; thy word is truth.

As Reynolds noted:

A long controversy has prevailed in the church as to whether the Spirit's gracious operations are or are not limited by the operation of truth on the mind. Numerous assurances of the New Testament seem thus to limit the grace of God, or to measure it by the ordinary effect produced on the understanding by divine truth. H. R. Reynolds. The Pulpit Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1962), II, p. 349.

Reynolds disagreed that such a "limitation" exists, but he was correct in his mention of "numerous assurances" of the New Testament which prove that it does exist. The proximity of this teaching of Jesus to his promise of the Holy Spirit who would guide them into all truth, together with the specific mention here of the truth as the instrument, or means, of their sanctification positively shows that whatever the Spirit accomplishes the means of it is sacred truth itself.

Regarding alien sinners, it is certain that the only power capable of producing faith in them is the word of God. As J. D. Thomas said:

We insist that the only power used to produce faith in the alien sinner is the word of God. Although denominationalists are slow to see this (perhaps due to inherited Calvinism), the teaching of the New Testament is very clear about the place of the gospel in producing faith. "The gospel is the power unto salvation" (Romans 1:16), and "faith comes by hearing the word" (Romans 10:17). J. D. Thomas, The Spirit and Spirituality (Abilene, Texas: Biblical Research Press, 1966), p. 10.

Regarding the work of the Spirit in the hearts of Christians, however, the above limitation does not seem to be so complete. Again from Thomas:

The Spirit is not the word and is not limited to the use of the written word in all that he does (for instance, help our weakness, or intercede). "The Spirit also helps our weaknesses; for we know not how to pray as we should, but the Spirit himself intercedes for us with groanings too deep for words" (Romans 8:26). Ibid., p. 15.

Despite the exceptions cited by Thomas, Jesus here clearly indicated that the divine truth would sanctify the apostles themselves, and this is grounds enough for denying that the Holy Spirit sanctifies Christians in some manner different from that. Perhaps a part of the difficulty lies in the failure to recognize the word itself as a living and abiding entity in the soul of the believer. "Let the word of Christ dwell in you richly" (Colossians 3:16) is exactly the equivalent of the Holy Spirit's indwelling; and many of the things said to be done by the Spirit are also said to be done by the word of God. It is not the purpose here to thresh all of the old arguments pro and con on this question; but we shall venture one dogmatic conclusion, namely, that the Holy Spirit never performs any kind of work in the human soul that is contrary to, or out of harmony with, the Scriptures. The notion, and it is merely that, of the Spirit's entering the soul and making it independent of the word of God, is not found in the Scriptures. There are no instances, not even in the case of the apostles, of persons going on unto a more perfect state of sanctification without the constant necessity of their remaining under the tutelage of the revealed will of God; and that seems to be the very point of this verse.

Thy word is truth … is but another way of saying the Bible is truth. It is uniquely the word of God.

Barnes' Notes on the Whole Bible

Sanctify them - This word means to render pure, or to cleanse from sins, 1Th 5:23; 1 Corinthians 6:11. Sanctification in the heart of a Christian is progressive. It consists in his becoming more like God and less attached to the world; in his getting the ascendency over evil thoughts, and passions, and impure desires; and in his becoming more and more weaned from earthly objects, and attached to those things which are unseen and eternal. The word also means “to consecrate, to set apart to a holy office or purpose.” See John 17:19; also the notes at John 10:36. When Jesus prayed here that God would sanctify them, he probably included both these ideas, that they might be made personally more holy, and might be truly consecrated to God as the ministers of his religion. Ministers of the gospel will be really devoted to the service of God just in proportion as they are personally pure.

Through thy truth - Truth is a representation of things as they are. The Saviour prayed that through those just views of God and of themselves they might be made holy. To see things as they are is to see God to be infinitely lovely and pure; his commands to be reasonable and just; heaven to be holy and desirable; his service to be easy, and religion pleasant, and sin odious; to see that life is short, that death is near; that the pride, pomp, pleasures, wealth, and honors of this world are of little value, and that it is of infinite importance to be prepared to enter on the eternal state of being. He that sees all this, or that looks on things as they are, will desire to be holy. He will make it his great object to live near to God and to glorify his name. In the sanctification of the soul God makes use of all truth, or of everything fitted to make a representation of things as they are to the mind. His Word states that and no more; His Spirit and His Providence do it. The earth and the heavens, the seasons, the sunshine and the rain, are all fitted to teach us his goodness and power, and lead us to him. His daily mercies tend to the same end, and afflictions have the same design. Our own sickness teaches us that we are soon to die. The death of a friend teaches us the instability of all earthly comforts, and the necessity of seeking better joys. All these things are fitted to make just representations to the mind, and thus to sanctify the soul. As the Christian is constantly amid these objects, so he should be constantly growing in grace, and daily and hourly gaining new and deeper impressions of the great truths of religion.

Thy word is truth - All that thou hast spoken - that is, all that is contained in the Bible. All the commands and promises of God; His representations of His own character and that of man; His account of the mission and death of His Son; of the grave, the resurrection, judgment, and eternity, all tend to represent things as they are, and are thus fitted to sanctify the soul. We have here also the testimony of the Saviour that the revelation which God has given is true. All that God has spoken is true, and the Christian should rejoice and the sinner should tremble. See Psalms 19:7-14.

Calvin's Commentary on the Bible

17.Sanctify them by thy truth. This sanctification includes the kingdom of God and his righteousness; that is, when God renews us by his Spirit, and confirms in us the grace of renewal, and continues it to the end. He asks, first, therefore, that the Father would sanctify the disciples, or, in other words, that he would consecrate them entirely to himself, and defend them as his sacred inheritance. Next, he points out the means of sanctification, and not without reason; for there are fanatics who indulge in much useless prattle about sanctification, but who neglect the truth of God, by which he consecrates us to himself. Again, as there are others who chatter quite as foolishly about the truth and yet disregard the word, Christ expressly says that the truth, by which God sanctifies his sons, is not to be found any where else than in the word.

Thy word is truth; for the word here denotes the doctrine of the Gospel, which the apostles had already heard from the mouth of their Master, and which they were afterwards to preach to others. In this sense Paul says that

the Church has been cleansed with the washing of water by the word of life,
(Ephesians 5:26

True, it is God alone who sanctifies; but as

the Gospel is the power of God to salvation to every one that believeth,
(Romans 1:16,)

whoever departs from the Gospel as the means must become more and more filthy and polluted.

The truth is here taken, by way of eminence, for the light of heavenly wisdom, in which God manifests himself to us, that he may conform us to his image. The outward preaching of the word, it is true, does not of itself accomplish this, For that preaching is wickedly profaned by the reprobate; but let us remember that Christ speaks of the elect whom the Holy Spirit efficaciously regenerates by the word. Now, as the apostles were not altogether destitute of this grace, we ought to infer from Christ’s words, that sanctification is not instantly completed in us on the first day, but that we make progress in it through the whole course of our life, till at length God, having taken away from us the garment of the flesh, fills us with his righteousness.

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

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

"To sanctify" (Gr. hagiazo) means to set apart for God’s service (cf. Exodus 28:41; Jeremiah 1:5). Jesus is the perfect example of a sanctified person. He devoted Himself completely and consistently to God’s will for Him. Sanctification in John’s Gospel is always for a mission. [Note: Carson, The Gospel . . ., p. 566.] The means of the disciples’ sanctification was the truth, which Jesus explained was God’s Word. Jesus came to reveal God’s word to humankind (John 1:1; John 1:14; John 14:6), and the Spirit would help His disciples understand it (John 15:13). It is both personal and propositional. It comes to us through the living Word of God, Jesus Christ, and the written Word of God, Scripture.

The way Jesus asked the Father to sanctify the disciples was by using His word. This means that it is essential for disciples to know, understand, believe, and obey the revelation that God has given us. The words of God that Jesus revealed and that stand recorded in the Bible are the key to believers’ practical sanctification. Practical sanctification involves separation unto God from the world, the evil one who controls it, and the lies that He promotes that the world believes.

"With the mind, we learn God’s truth through the Word. With the heart, we love God’s truth, His Son [cf. John 14:6]. With the will, we yield to the Spirit [of truth, cf. John 14:17; John 16:13] and live God’s truth day by day. It takes all three for a balanced experience of sanctification." [Note: Wiersbe, 1:370.]

Dr. Constable's Expository Notes

The request for sanctification 17:17-19

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 17:17

Sanctify them ... This is an AORIST ACTIVE IMPERATIVE from the root “holy” (hagios). Believers are called to Christlikeness (cf. John 17:19; Romans 8:24; Galatians 4:19; 1 Thessalonians 5:23). This can only happen through knowledge of the truth, which is both living word (Jesus cf. 10:36) and written word (Bible cf. 15:3). - Utley.

Sanctify them ... consecrate them (cf. John 10:36). Set them apart; Those who follow and obey the Word are set apart (sanctified) from the world and enjoy God’s blessings.

    The idea of sanctification is the setting apart of something for a particular use. Accordingly, believers are set apart for God and His purposes alone so that the believer does only what God wants and hates all that God hates (Leviticus 11:44-45; 1 Peter 1:16). - The MacArthur Study Bible

    The sanctification of Christians is a lifelong process - ESV Study Bible

Gill's Exposition of the Whole Bible

Sanctify them through thy truth,.... The Syriac version introduces this petition, with the appellation אבא, "Abba, Father": and the sanctification prayed for regards the apostles, either as ministers of the word, and may intend their separation for their work and office; for which though they were sanctified or separated from their mother's womb, and by Christ when he sent them forth, yet were to have a fresh commission and unction after our Lord's resurrection, and upon his ascension to heaven; and also their qualification for it, with the truth of grace and doctrine, with holiness of heart and life, and with a preservation in the truth, by being kept faithful to it: or it may also regard them as Christians and believers, and intend a greater degree of the sanctification of the Spirit, which is imperfect in this life; for though sanctification in Christ is perfect, and so it is in the saints, as to parts, yet not as to degrees; which appears from the imperfection of faith, hope, love, and knowledge, from indwelling sin, being in the best of saints, from their necessities, from their disclaiming perfection, and their desires after it. Sanctification is a progressive work, which is carried on gradually; as is clear from the characters of regenerate ones, who are first newborn babes, then young men, and afterwards fathers in Christ; from the similes, by which it is expressed as seed which opens and grows up by degrees, and light which shines more and more unto the perfect day from exhortations to a concern for the growth of it, and prayers for it: and it is indeed continually carrying on, as may be concluded from the hand in which it is; and the progress and finishing of this work, as well as the beginning of it, are entirely the Lord's; and the way and means in which this is done, are by or through the truth of the Gospel:

thy word is truth; it is "peculiarly" so, as the Arabic version reads it. The Gospel is here meant, and is so called on account of its original, it comes from the God of truth; and because of the concern which Christ, who is the truth, has in it, he being the author, preacher, and sum and substance of it; and because the Spirit of truth has dictated it, leads into it, qualifies men to preach it, and makes it effectual: and because it contains all truth necessary to salvation, and nothing but truth, and particularly that eminent truth, salvation alone by Christ; and because it is opposed to the law, which is but a shadow, of which the good things in the Gospel are the substance: now this is the means both of the beginning, and increasing, and carrying on the work of sanctification in the hearts of God's people, as well as of an experimental knowledge of it; and an increase of that knowledge does more and more qualify the ministers of it for their ministerial work and service, which seems here chiefly designed.

Henry's Complete Commentary on the Bible

      17 Sanctify them through thy truth: thy word is truth.   18 As thou hast sent me into the world, even so have I also sent them into the world.   19 And for their sakes I sanctify myself, that they also might be sanctified through the truth.

      The next thing he prayed for for them was that they might be sanctified; not only kept from evil, but made good.

      I. Here is the petition (John 17:17; John 17:17): Sanctify them through thy truth, through thy word, for thy word is truth; it is true--it is truth itself. He desires they may be sanctified,

      1. As Christians. Father, make them holy, and this will be their preservation, 1 Thessalonians 5:23. Observe here,

      (1.) The grace desired--sanctification. The disciples were sanctified, for they were not of the world; yet he prays, Father sanctify them, that is, [1.] "Confirm the work of sanctification in them, strengthen their faith, inflame their good affections, rivet their good resolutions." [2.] "Carry on that good work in them, and continue it; let the light shine more and more." [3.] "Complete it, crown it with the perfection of holiness; sanctify them throughout and to the end." Note, First, It is the prayer of Christ for all that are his that they may be sanctified; because he cannot for shame own them as his, either here or hereafter, either employ them in his work or present them to his Father, if they be not sanctified. Secondly, Those that through grace are sanctified have need to be sanctified more and more. Even disciples must pray for sanctifying grace; for, if he that was the author of the good work be not the finisher of it, we are undone. Not to go forward is to go backward; he that is holy must be holy still, more holy still, pressing forward, soaring upward, as those that have not attained. Thirdly, It is God that sanctifies as well as God that justified, 2 Corinthians 5:5. Fourthly, It is an encouragement to us, in our prayers for sanctifying grace, that it is what Christ intercedes for for us.

      (2.) The means of conferring this grace--through thy truth, thy word is truth. Not that the Holy One of Israel is hereby limited to means, but in the counsel of peace among other things it was settled and agreed, [1.] That all needful truth should be comprised and summed up in the word of God. Divine revelation, as it now stands in the written word, is not only pure truth without mixture, but entire truth without deficiency. [2.] That this word of truth should be the outward and ordinary means of our sanctification; not of itself, for then it would always sanctify, but as the instrument which the Spirit commonly uses in beginning and carrying on that good work; it is the seed of the new birth (1 Peter 1:23), and the food of the new life, 1 Peter 2:1; 1 Peter 2:2.

      2. As ministers. "Sanctify them, set them apart for thyself and service; let their call to the apostleship be ratified in heaven." Prophets were said to be sanctified, Jeremiah 1:5. Priests and Levites were so. Sanctify them; that is, (1.) "Qualify them for the office, with Christian graces and ministerial gifts, to make them able ministers of the New Testament." (2.) "Separate them to the office, Romans 1:1. I have called them, they have consented; Father, say Amen to it." (3.) "Own them in the office; let thy hand go along with them; sanctify them by or in thy truth, as truth is opposed to figure and shadow; sanctify them really, not ritually and ceremonially, as the Levitical priests were, by anointing and sacrifice. Sanctify them to thy truth, the word of thy truth, to be the preachers of thy truth to the world; as the priests were sanctified to serve at the altar, so let them be to preach the gospel." 1 Corinthians 9:13; 1 Corinthians 9:14. Note, [1.] Jesus Christ intercedes for his ministers with a particular concern, and recommends to his Father's grace those stars he carries in his right hand. [2.] The great thing to be asked of God for gospel ministers is that they may be sanctified, effectually separated from the world, entirely devoted to God, and experimentally acquainted with the influence of that word upon their own hearts which they preach to others. Let them have the Urim and Thummim, light and integrity.

      II. We have here two pleas or arguments to enforce the petition for the disciples' sanctification:--

      1. The mission they had from him (John 17:18; John 17:18): "As thou hast sent me into the world, to be thine ambassador to the children of men, so now that I am recalled have I sent them into the world, as my delegates." Now here,

      (1.) Christ speaks with great assurance of his own mission: Thou hast sent me into the world. The great author of the Christian religion had his commission and instructions from him who is the origin and object of all religion. He was sent of God to say what he said, and do what he did, and be what he is to those that believe on him; which was his comfort in his undertaking, and may be ours abundantly in our dependence upon him; his record was on high, for thence his mission was.

      (2.) He speaks with great satisfaction of the commission he had given his disciples "So have I sent them on the same errand, and to carry on the same design;" to preach the same doctrine that he preached, and to confirm it with the same proofs, with a charge likewise to commit to other faithful men that which was committed to them. He gave them their commission (John 20:21; John 20:21) with a reference to his own, and it magnifies their office that it comes from Christ, and that there is some affinity between the commission given to the ministers of reconciliation and that given to the Mediator; he is called an apostle (Hebrews 3:1), a minister (Romans 15:8), a messenger,Malachi 3:1. Only they are sent as servants, he as a Son. Now this comes in here as a reason, [1.] Why Christ was concerned so much for them, and laid their case so near his heart; because he had himself put them into a difficult office, which required great abilities for the due discharge of it. Note, Whom Christ sends he will stand by, and interest himself in those that are employed for him; what he calls us out to he will fit us out for, and bear us up in. [2.] Why he committed them to his Father; because he was concerned in their cause, their mission being in prosecution of his, and as it were an assignment out of it. Christ received gifts for men (Psalms 68:18), and then gave them to men (Ephesians 4:8), and therefore prays aid of his Father to warrant and uphold those gifts, and confirm his grant of them. The Father sanctified him when he sent him into the world,John 10:36; John 10:36. Now, they being sent as he was, let them also be sanctified.

      2. The merit he had for them is another thing here pleaded (John 17:19; John 17:19): For their sakes I sanctify myself. Here is, (1.) Christ's designation of himself to the work and office of Mediator: I sanctified myself. He entirely devoted himself to the undertaking, and all the parts of it, especially that which he was now going about--the offering up of himself without spot unto God, by the eternal Spirit. He, as the priest and altar, sanctified himself as the sacrifice. When he said, Father, glorify thy name--Father, thy will be done--Father, I commit my spirit into thy hands, he paid down the satisfaction he had engaged to make, and so sanctified himself. This he pleads with his Father, for his intercession is made in the virtue of his satisfaction; by his own blood he entered into the holy place (Hebrews 9:12), as the high priest, on the day of atonement, sprinkled the blood of the sacrifice at the same time that he burnt incense within the veil, Leviticus 16:12; Leviticus 16:14. (2.) Christ's design of kindness to his disciples herein; it is for their sakes, that they may be sanctified, that is, that they may be martyrs; so some. "I sacrifice myself, that they may be sacrificed to the glory of God and the church's good." Paul speaks of his being offered, Philippians 2:17; 2 Timothy 4:6. Whatever there is in the death of the saints that is precious in the sight of the Lord, it is owing to the death of the Lord Jesus. But I rather take it more generally, that they may be saints and ministers, duly qualified and accepted of God. [1.] The office of the ministry is the purchase of Christ's blood, and one of the blessed fruits of his satisfaction, and owes its virtue and value to Christ's merit. The priests under the law were consecrated with the blood of bulls and goats, but gospel ministers with the blood of Jesus. [2.] The real holiness of all good Christians is the fruit of Christ's death, by which the gift of the Holy Ghost was purchased; he gave himself for his church, to sanctify it,Ephesians 5:25; Ephesians 5:26. And he that designed the end designed also the means, that they might be sanctified by the truth, the truth which Christ came into the world to bear witness to and died to confirm. The word of truth receives its sanctifying virtue and power from the death of Christ. Some read it, that they may be sanctified in truth, that is, truly; for as God must be served, so, in order to this, we must be sanctified, in the spirit, and in truth. And this Christ has prayed for, for all that are his; for this is his will, even their sanctification, which encourages them to pray for it,

Spurgeon's Verse Expositions of the Bible

Our Lord's Prayer for His People's Sanctification

March 7th, 1886 by C. H. SPURGEON (1834-1892)

"Sanctify them through thy truth: thy word is truth." John 17:17 .

Our Lord Jesus prayed much for his people while he was here on earth. He made Peter the special subject of his intercession when he knew that he was in extraordinary danger. The midnight wrestlings of the Son of man were for his people. In the sacred record, however, much more space is taken up by our Lord's intercessions as he nears the end of his labors. After the closing supper, his public preaching work being ended, and nothing remaining to be done but to die, he gave himself wholly unto prayer. He was not again to instruct the multitude, nor to heal the sick, and in the interval which remained, before he should lay down his life, he girded himself for special intercession. He poured out his soul in life before he poured it out unto death. In this wonderful prayer, our Lord, as our great High Priest, appears to enter upon that perpetual office of intercession which he is now exercising at the right hand of the Father. Our Lord ever seemed, in the eagerness of his love, to be anticipating his work. Before he was set apart for his life-work, by the descent of the Holy Ghost upon him, he must needs be about his Father's business; before he finally suffered at the hands of cruel men, he had a baptism to be baptized with, and he was straitened till it was accomplished; before he actually died, he was covered with a bloody sweat, and was exceeding sorrowful even unto death; and in this case, before he in person entered within the veil, he made intercession for us. He never tarries when the good of his people calls for him. His love hath wings as well as feet: it is true of him evermore, "He rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind." O beloved, what a friend we have in Jesus! so willing, so speedy to do for us all that we need. Oh that we could imitate him in this, and be quick of understanding to perceive our line of service, and eager of heart to enter upon it. This chapter, which ought to be universally known as the Lord's Prayer, may be called the holy of holies of the word of God. Here we are admitted to that secret place where the Son of God speaks with the Father in closest fellowship of love. Here we look into the heart of Jesus, as he sets out in order his desires and requests before his Father on our behalf. Here inspiration lifts her veil, and we behold truth face to face. Our text lies somewhere near the middle of the prayer; it is the heart of it. Our Lord's desire for the sanctification of his people pervades the whole prayer; but it is gathered up, declared, and intensified in the one sentence that I have read to you: "Sanctify them through thy truth: thy word is truth." How invaluable must the blessing of sanctification be when our Lord, in the highest reach of his intercession, cries: "Sanctify them!" In sight of his passion, on the night before his death, our Savior lifts his eyes to the great Father, and cries in his most plaintive tones, "Father, sanctify them." The place whereon we stand is holy ground, and the subject whereof we speak demands our solemn thought. Come, Holy Spirit, and teach us the full meaning of this prayer for holiness! First, I call your attention to what it is the Savior asks "sanctify them;" and then, for whom he asks it it is for those whom his Father had given him. Thirdly, we shall note of whom he asks it: he asks this sanctification of God the Father himself, for he alone it is who can sanctify his people. Lastly, we will enquire how is this blessing to be wrought? "Sanctify them through thy truth;" and our Lord adds an explanatory sentence, which was a confession of his own faith towards the word of the Lord, and an instruction to our faith in the same matter. "Thy word is truth." I. At the beginning, then, consider WHAT HE ASKED. What is this inestimable blessing which our Savior so earnestly requests at the Father's hand? He first prays, "Holy Father, keep them;" and again, "Keep them from the evil;" but this negative blessing of preservation from evil is not enough: he seeks for them positive holiness, and therefore he cries, "sanctify them." The word is one of considerable range of meaning: I am not able to follow it through all its shades, but one or two must suffice. It means, first, dedicate them to thy service; for such must be the meaning of the word further down, when we read, "For their sakes I sanctify myself." In the Lord's case it cannot mean purification from sin, because our Savior was undefiled; his nature was unblemished by sin, and his actions were unspotted. No eye of man, nor glance of fiend, could discover fault in him, and the search of God only resulted in the declaration that in him God was well pleased. Our Lord's sanctification was his consecration to the fulfillment of the Divine purpose, his absorption in the will of the Father. "Lo, I come to do thy will, O God." In this sense our interceding Lord asks that all his people may by the Father be ordained and consecrated unto holy service. The prayer means, "Father, consecrate them to thine own self; let them be temples for thine indwelling, instruments for thy use." Under Jewish law the tribe of Levi was chosen out of the twelve, and ordained to the service of the Lord, instead of the firstborn, of whom the Lord had said, "All the firstborn of the children of Israel are mine: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself." (Numbers 8:17 .) Out of the tribe of Levi one family was taken and dedicated to the priesthood. Aaron and his sons are said to have been sanctified. (Leviticus 8:30 .) A certain tent was sanctified to the service of God, and hence it became a sanctuary; and the vessels that were therein, whether they were greater, like the altar, and the holy table, and the ark of the covenant, or whether they were of less degree, like the bowls and the snuff-dishes of the candlestick, were all dedicated or sanctified. (Numbers 7:1 .) None of these things could be used for any other purpose than the service of Jehovah. In his courts there was a holy fire, a holy bread, and a holy oil. The holy anointing oil, for instance, was reserved for sacred uses. "Upon man's flesh it shall not be poured;" and again, "Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people." These sanctified things were reserved for holy purposes, and any other use of them was strictly forbidden. Bullocks and lambs and sheep and turtle-doves, and so forth, were given by devout offerers, brought to the holy place, and dedicated unto God; henceforth they belonged to God, and must be presented at his altar. This is one part of the meaning of our Lord's prayer. He would have each of us consecrated unto the Lord, designated and ordained for divine purposes. We are not the world's, else might we be ambitious; we are not Satan's, else might we be covetous; we are not our own, else might we be selfish. We are bought with a price, and hence we are his by whom the price is paid. We belong to Jesus, and he presents us to his Father, and begs him to accept us and sanctify us to his own purposes. Do we not most heartily concur in this dedication? Do we not cry, "Father, sanctify us to thy service?" I am sure we do if we have realized our redeemed condition. Beloved brethren, if the sprinkling of the blood, of which we spake last Sabbath-day, has really taken effect upon us, we belong, from this time forth, unto him that died for us, and rose again. We regard ourselves as God's men, the liveried servants of the great King that livery the robe of righteousness. We were as sheep going astray, but we have now returned unto the great Shepherd and Bishop of souls; and henceforth we are his people and the sheep of his pasture. If any should ask, "To whom belongest thou?" we answer, "I belong to Christ." If any enquire, "What is thine occupation?" we reply with Jonah, "I fear God." We are not now at our own disposal, neither can we hire ourselves out to inferior objects, mercenary aims, or selfish ambitions; for we are engaged by solemn contract to the service of our God. We have lifted up our hand unto the Lord, and we cannot draw back. Neither do we wish to withdraw from the delightful compact and covenant; we desire to keep it even unto the end. We seek no liberty to sin, nor license for self; rather do we cry, "Bind the sacrifice with cords, even unto the horns of the altar. Sanctify us, O Lord. Let us know, and let all the world know, that we are thine, because we belong to Christ." In addition to this, those who belonged to God, and were dedicated to his service, were set apart and separated from others. There was a special service for the setting-apart of priests; certain rites were performed at the sanctifying of dedicated places and vessels. You remember with what solemn service the Tabernacle was set up, and with what pomp of devotion the Temple itself was set apart for the divine service. The Sabbath-day, which the Lord hath sanctified, is set apart from the rest of time. To man it is a dies non, because it is the Lord's-day. The Lord would have those who are dedicated to him to be separated from the rest of mankind. For this purpose he brought Abraham from Ur of the Chaldees, and Israel out of Egypt. "The people shall dwell alone, and shall not be reckoned among the nations." The Lord saith of his chosen, "This people have I formed for myself; they shall shew forth my praise." Before long this secret purpose is followed by the open call: "Come out from among them, and be ye separate; touch not the unclean thing, and I will be a Father unto you, and ye shall be my sons and daughters." The church of Christ is to be a chaste virgin, wholly set apart for the Lord Christ: his own words concerning his people are these, "They are not of the world, even as I am not of the world." By the election of grace from before the foundation of the world this distinction commences, and the names are written in heaven. Thereupon follows a redemption peculiar and special, as it is written; "These were redeemed from among men, being the firstfruits unto God and to the Lamb." This redemption is followed by effectual calling wherein men are made to come forth from the old world into the kingdom of Christ. This is attended with regeneration, in which they receive a new life, and so become as much distinguished from their fellow-men as the living are from the dead. This separating work is further carried on in what is commonly known as sanctification, whereby the man of God is removed farther and farther from all fellowship with the unfruitful works of darkness, and is changed from glory unto glory, into an ever-growing likeness of his Lord, who was "holy, harmless, undefiled separate from sinners." Those who are sanctified in this sense have ceased to be unequally yoked together with unbelievers; they have ceased to run with the multitude to do evil; they are not conformed to this present evil world; they are strangers and pilgrims upon the earth. The more assuredly this is true of them the better. There are some, in these apostate days, who think that the church cannot do better than to come down to the world to learn her ways, follow her maxims, and acquire her "culture." In fact, the notion is that the world is to be conquered by our conforming to it. This is as contrary to Scripture as the light is to the darkness. The more distinct the line between him that feareth God and him that feareth him not, the better all round. It will be a black day when the sun itself is turned into darkness. When the salt has lost its savor, and no longer opposes putrefaction, the world will rot with a vengeance. That text is still true, "Ye are of God, little children, and the whole world lieth in the wicked one." The seed of the woman knows no terms with the serpent brood but continual war. Our Lord saith that in this matter he came not to send peace on the earth, but a sword. "Because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." If the church seeks to cultivate the friendship of the world, she has this message from the Holy Ghost by the pen of the apostle James: "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God." He charges all who would please the world with the black and filthy crime of spiritual adultery. The heart which ought to be given to Christ and purity must not wander forth wantonly to woo the defiled and polluted things of this present evil world. Separation from the world is Christ's prayer for us. Put these two things together, dedication to God and separation unto him, and you are nearing the meaning of the prayer. But, mark you, it is not all separation that is meant; for, as I told you in the reading there are some who "separate themselves," and yet are sensual, not having the Spirit. Separation for separation's sake savours rather of Babel than of Jerusalem. It is one thing to separate from the world, and another thing to be separate from the church. Where we believe that there is living faith in Jesus, and the indwelling of the Holy Ghost, we are not called to division, but to unity. For actual and manifest sin we must separate ourselves from offender ; but we err if we carry on this separation where it is not authorized by the word of God. The Corinthians and Galatians were far from being perfect in life, and they had made many mistakes in doctrine, yea, even upon vital points; but inasmuch as they were truly in Christ, Paul did not command any to come out of those churches, and to be separate therefrom; but he exhorted them to prove each man his own work, and he labored to bring them all back to the one and only gospel, and to a clearer knowledge of it. We are to be faithful to truth; but we are not to be of a contentious spirit, separating ourselves from those who are living members of the one and indivisible body of Christ. To promote the unity of the church, by creating new divisions, is not wise. Cultivate at once the love of the truth and the love of the brethren. The body of Christ will not be perfected by being rent. Truth should be the companion of love. If we heartily love even those who are in some measure in error, but who possess the life of God in their souls, we shall be the more likely to set them right. Separation from the world is a solemn duty, indeed it is the hard point, the crux and burden of our religion. It is not easy to be filled with love to men and yet for God's sake, and even for their own sake, to be separated from them. The Lord teach us this. At the same time, this word "sanctification" means what is commonly understood by it, namely, the making of the people of God holy. "Sanctify them," that is, work in them a pure and holy character. "Lord, make thy people holy," should be our daily prayer. I want you to notice that this word here used in the Greek is not that which is rendered "Purify;" but it has another shade of meaning. Had it meant "purify," it would hardly have been used in reference to our Lord as it is in the next verse. It has a higher meaning than that. O brethren, if you are called Christians, there must be no room for doubt as to the fact that you are purged from the common sins and ordinary transgressions of mankind, else are you manifestly liars unto God, and deceivers of your own souls. They that are not moral, they that are not honest, they that are not kind, they that are not truthful, are far from the kingdom. How can these be the children of God who are not even decent children of men? Thus we judge, and rightly judge, that the life of God cannot be in that man's soul who abides wilfully in any known sin, and takes pleasure therein. No; purification is not all. We will take it for granted that you who profess to be Christians have escaped from the foul pollution of lust and falsehood; if you have not done so, humble yourselves before God, and be ashamed; for you need the very beginnings of grace. "They that are Christ's have crucified the flesh." But sanctification is something more than mere morality and respectability; it is not only deliverance from the common sins of men, but also from the hardness, deadness, and carnality of nature: it is deliverance from that which is of the flesh at its very best, and admittance into that which is spiritual and divine. That which is carnal cometh not into communion with the spiritual kingdom or Christ: we need that the spiritual nature should rise above that which is merely natural. This is our prayer Lord, spiritualize us; elevate us; make us to dwell in communion with God; make us to know him whom flesh and blood cannot reveal or discern. May the Spirit of the living God have full sovereignty over us and perfect in us the will of the Lord, for this is to be sanctified. Sanctification is a higher word than purification; for it includes that word and vastly more: it is not sufficient to be negatively clean; we need to be adorned with all the virtues. If ye be merely moral, how does your righteousness exceed that of the scribes and Pharisees? If ye pay your lawful debts, give alms to the poor, and observe the rites of your religion, what do ye more than others whom ye yourselves reckon to be in error? Children of God should exhibit the love of God, they should be filled with zeal for his glory, they should live generous, unselfish lives, they should walk with God, and commune with the Most High. Ours should be a purpose and an aim far higher than the best of the unregenerate can understand. We ought to reach unto a life and a kingdom of which the mass of mankind know nothing, and care less. Now, I am afraid that this spiritual sense of the prayer is one that is often forgotten. Oh that God's Holy Spirit might make us to know it by experimentally feeling it in ourselves! May "Holiness to the Lord" be written across the brow of our consecrated humanity! Beloved, this prayer of our Lord is most necessary, for without sanctification how can we be saved, since it is written, "Without holiness no man shall see the Lord?" How can we be saved from sin if sin has still dominion over us? If we are not living holy, godly, spiritual lives, how can we say that we are redeemed from the power of evil? Without sanctification we shall be unfit for service. Our Lord Jesus contemplated the sending of each one of us into the world even as the Father sent him into the world; but how can he give a mission to unsanctified men and women? Must not the vessels of the Lord be clean? Without sanctification we cannot enjoy the innermost sweets of our holy faith. The unsanctified are full of doubts and fears; and what wonder? The unsanctified often say of the outward exercise of religion, "What a weariness it is!" and no wonder, for they know not the internal joys of it, having never learned to delight themselves in God. If they walk not in the light of the Lord's countenance, how can they know the heaven below which comes of true godliness? Oh, it is a prayer that needs to be prayed for me, for you, for this church, and for the whole church of God! "Father, sanctify them through thy truth." II. Now I want you to notice, in the second place, FOR WHOM THIS PRAYER WAS OFFERED. It was not offered for the world outside. It would not be a suitable prayer for those who are dead in sin. Our Lord referred to the company of men and women who were already saved, of whom he said that they had kept God's Word: "Thine they were, and thou gavest them me." They were therefore sanctified already in the sense of being consecrated and set apart for holy purposes; and they were also sanctified in a measure already in the sense of being made holy in character; for the immediate disciples of our Lord, with all their errors and deficiencies, were holy men. It was for the apostles that Jesus thus prayed; so that we may be sure that the most eminent saints need still to have this prayer offered for them: "Sanctify them through thy truth." Though, my sisters, you may be Deborahs, worthy to be called mothers in Israel, yet you need to be made more holy. Though, my brethren, you may be true fathers in God, of whom the Scripture saith truly that we have "not many," yet you still need that Jesus should pray for you: "Sanctify them through thy truth." These chosen ones were sanctified, but only to a degree. Justification is perfect the moment it is received, but sanctification is a matter of growth. He that is justified, is justified once for all by the perfect work of Jesus, but he that is sanctified by Christ Jesus must grow up in all things into him who is the Head. To make us holy is a life work, and for it we should seek the divine operation every hour; for "he that hath wrought us for the self-same thing is God." We would rise to the utmost pitch of holy living, and never content ourselves with present attainments. Those who are most pure and honorable have yet their shortcomings and errors to mourn over. When the Lord turns the light strong upon us, we soon see the spots upon our raiment; it is indeed when we walk in the light as God is in the light that we see most our need of the cleansing blood of Jesus. If we have done well, to God be the glory of it; but we might have done better. If we have loved much, to God's grace be the praise; but we ought to have loved more. If we have believed, and believed steadfastly, we ought to have believed to a far higher degree in our Almighty Friend. We are still below our capacities; there is a something yet beyond us. O ye sanctified ones, it is for you that Jesus prays that the Father may still sanctify you. I want you to notice more particularly that these believers for whom our Lord prayed were to be the preachers and teachers of their own and succeeding generations. These were the handful of seed-corn out of which would grow the church of the future, whose harvest would gladden all lands. To prepare them to be sent out as Christ's missionaries they must be sanctified. How shall a holy God send out unholy messengers? An unsanctified minister is an unsent minister. An unholy missionary is a pest to the tribe he visits; an unholy teacher in a school is an injury rather than a blessing to the class he conducts. Only in proportion as you are sanctified unto God can you hope for the power of the Holy Spirit to rest on you, and to work with you, so as to bring others to the Savior's feet. How much may each of us have been hampered and hindered by want of holiness! God will not use unclean instruments; nay, he will not even have his holy vessels borne by unclean hands. "To the wicked, God saith, What hast thou to do to declare my statutes?" A whole host may be defeated because of one Achan in the camp; and this is our constant fear. Holiness is an essential qualificatian to a man's fitness for being used of the Lord God for the extension of his kingdom; hence our Lord's prayer for his apostles and other workers: "Holy Father, sanctify them." Furthermore, our Lord Jesus Christ was about to pray "that they all might be one;" and for this desirable result holiness is needed. Why are we not one? Sin is the great dividing element. The perfectly holy would be perfectly united. The more saintly men are, the more they love their Lord and one another; and thus they come into closer union with each other. Our errors and our sins are roots of bitterness which spring up and trouble us, and many are defiled. Our infirmities of judgment are aggravated by our imperfections of character, and our walking at a distance from our God; and these breed coldness and lukewarmness, out of which grow disunion and division, sects and heresies. If we were all abiding in Christ to the full, we should abide in union with each other and with God, and our Lord's great prayer for the unity of his church would be fulfilled. Moreover, our Lord finished his most comprehensive prayer by a petition that we might all be with him with him where he is, that we may behold his glory. Full sanctification is essential to this. Shall the unsanctified dwell with Christ in heaven? Shall unholy eyes behold his glory? It cannot be. How can we participate in the splendor and triumphs of the exalted head if we are not members of his body? and how can a holy head have impure and dishonest members? No, brethren, we must be holy, for Christ is holy. Uprightness of walk and cleanness of heart are absolutely requisite for the purposes of Christian life, whether here or hereafter. Those who live in sin are the servants of sin; only those who are renewed by the Holy Ghost unto truth, and holiness, and love, can hope to be partakers of holy joys and heavenly bliss. III. I am compelled by shortness of time to be brief upon each point; but I must dwell for a little upon the third subject of consideration, which is this TO WHOM THIS PRAYER IS DIRECTED. "Sanctify them through thy truth." No one can sanctify a soul but Almighty God, the great Father of spirits. He who made us must also make us holy, or we shall never attain that character. Our dear Savior calls the great God "Holy Father" in this prayer, and it is the part of the holy God to create holiness; while a holy Father can only be the Father of holy children, for like begets like. To you that believe in Jesus he gives power to become the sons of God, and a part of that power lies in becoming holy according to the manner and character of our Father who is in heaven. As we are holy, so do we bear the image of that Lord from heaven who, as the second man, is the firstborn to whom the many brethren are conformed. The holy Father in heaven will own those as his children upon earth who are holy. The very nature of God should encourage us in our prayers for holiness; for he will not be slow to work in us to will and to do according to his perfect will. Beloved, this sanctification is a work of God from its earliest stage. We go astray of ourselves, but we never return to the great Shepherd apart from his divine drawings. Regeneration, in which sanctification begins, is wholly the work of the Spirit of God. Our first discovery of wrong, and our first pang of penitence, are the work of divine grace. Every thought of holiness, and every desire after purity, must come from the Lord alone, for we are by nature wedded to iniquity. So also the ultimate conquest of sin in us, and the making us perfectly like to our Lord, must be entirely the work of the Lord God, who makes all things new, since we have no power to carry on so great a work of ourselves. This is a creation; can we create? This is a resurrection; can we raise the dead? Our degenerate nature can rot into a still direr putrefaction, but it can never return to purity or sweeten itself into perfection; this is of God and God alone. Sanctification is as much the work of God as the making of the heavens and the earth. Who is sufficient for these things? We go not even a step in sanctification in our own strength; whatever we think we advance of ourselves is but a fictitious progress which will lead to bitter disappointment. Real sanctification is entirely from first to last the work of the Spirit of the blessed God, whom the Father hath sent forth that he might sanctify his chosen ones. See, then, what a great thing sanctification is, and how necessary it is that our Lord should pray unto his Father, "Sanctify them through thy truth." The truth alone will not sanctify a man. We may maintain an orthodox creed, and it is highly important that we should do so, but if it does not touch our heart and influence our character, what is the value of our orthodoxy? It is not the doctrine which of itself sanctifies, but the Father sanctifies by means of the doctrine. The truth is the element in which we are made to live in order to holiness. Falsehood leads to sin, truth leads to holiness; but there is a lying spirit, and there is also the Spirit of truth, and by these the error and the truth are used as means to an end. Truth must be applied with spiritual power to the mind, the conscience, and the heart, or else a man may receive the truth, and yet hold it in unrighteousness. I believe this to be the crowning work of God in man, that his people should be perfectly delivered from evil. He elected them that they might be a peculiar people, zealous for good works; he ransomed them that he might redeem them from all iniquity, and purify them unto himself; he effectually calls them to a high and holy vocation, even to virtue and true holiness. Every work of the Spirit of God upon the new nature aims at the purification, the consecration, the perfecting of those whom God in love has taken to be his own. Yea, more; all the events of Providence around us work towards that one end: for this our joys and our sorrows, for this our pains of body and griefs of heart, for this our losses and our crosses all these are sacred medicines by which we are cured of the disease of nature, and prepared for the enjoyment of perfect spiritual health. All that befalls us on our road to heaven is meant to fit us for our journey's end. Our way through the wilderness is meant to try us, and to prove us, that our evils may be discovered, repented of, and overcome, and that thus we may be without fault before the throne at the last. We are being educated for the skies, meetened for the assembly of the perfect. It doth not yet appear what we shall be; but we are struggling up towards it; and we know that when Jesus shall appear, we shall be like him, for we shall see him as he is. We are rising: by hard wrestling, and long watching, and patient waiting, we are rising into holiness. These tribulations thresh our wheat and get the chaff away, these afflictions consume our dross and tin to make the gold more pure. All things work together for good to them that love God; and the net result of them all will be the presenting of the chosen unto God, not having spot or wrinkle, or any such thing. Thus I have reminded you that the prayer for sanctification is offered to the divine Father, and this leads us to look out of ourselves and wholly, to our God. Do not set about the work of sanctification yourselves, as if you could perform it alone. Do not imagine that holiness will necessarily follow because you listen to an earnest preacher, or unite in sacred worship. My brethren, God himself must work within you; the Holy Ghost must inhabit you; and this can only come to you by faith in the Lord Jesus. Believe in him for your sanctification, even as you have believed for your pardon and justification. He alone can bestow sanctification upon you; for this is the gift of God through Jesus Christ our Lord. IV. This is a great subject, and I have but short time; so I have, in the last place, to notice with much brevity HOW SANCTIFICATION IS TO BE WROUGHT IN BELIEVERS, "Sanctify them through thy truth: thy word is truth. "Beloved, observe how God has joined holiness and truth together. There has been a tendency of late to divide truth of doctrine from truth of precept. Men say that Christianity is a life and not a creed: this is a part truth, and very near akin to a lie. Christianity is a life which grows out of truth. Jesus Christ is the way and the truth as well as the life, and he is not properly received except he is accepted in that threefold character. No holy life will be produced in us by the belief of falsehood. Sanctification in visible character comes out of edification in the inner faith of the heart, or otherwise it is a mere shell. Good works are the fruit of true faith, and true faith is a sincere belief of the truth. Every truth leads towards holiness; every error of doctrine, directly or indirectly, leads to sin. A twist of the understanding will inevitably bring a contortion of the life sooner or later. The straight line of truth drawn on the heart will produce a direct course of gracious walking in the life. Do not imagine that you can live on spiritual carrion and yet be in fine moral health, or that you can drink down poisonous error and yet lift up a face without spot before God. Even God himself only sanctifies us by the truth. Only that teaching will sanctify you which is taken from God's word, that teaching which is not true, nor the truth of God, cannot sanctify you. Error may puff you up, it may even make you think that you are sanctified; but there is a very serious difference between boasting of sanctification and being sanctified, and a very grave difference between setting up to be superior to others and being really accepted before God. Believe me, God works sanctification in us by the truth, and by nothing else. But what is the truth? There is the point. Is the truth that which I imagine to be revealed to me by some private communication? Am I to fancy that I enjoy some special revelation, and am I to order my life by voices, dreams, and impressions? Brethren, fall not into this common delusion. God's word to us is in Holy Scripture. All the truth that sanctifies men is in God's Word. Do not listen to those who cry, "Lo here!" and "Lo there!" I am plucked by the sleeve almost every day by crazy persons and pretenders who have revelations. One man tells me that God has sent a message to me by him; and I reply, "No, sir, the Lord knows where I dwell, and he is so near to me that he would not need to send to me by you." Another man announces in God's name a dogma which, on the face of it, is a lie against the Holy Ghost. He says the Spirit of God told him so-and-so; but we know that the Holy Ghost never contradicts himself. If your imaginary revelation is not according to this Word, it has no weight with us; and if it is according to this Word, it is no new thing. Brethren, this Bible is enough if the Lord does but use it, and quicken it by his Spirit in our hearts. Truth is neither your opinion, nor mine; your message, nor mine. Jesus says, "Thy word is truth." That which sanctifies men is not only truth, but it is the particular truth which is revealed in God's Word "Thy word is truth." What a blessing it is that all the truth that is necessary to sanctify us is revealed in the Word of God, so that we have not to expend our energies upon discovering truth, but may, to our far greater profit, use revealed truth for its divine ends and purposes! There will be no more revelations; no more are needed. The canon is fixed and complete, and he that adds to it shall have added to him the plagues that are written in this Book. What need of more when here is enough for every practical purpose? "Sanctify them through thy truth: thy word is truth." This being so, the truth which it is needful for us to receive is evidently fixed. You cannot change Holy Scripture. You may arrive more and more accurately at the original text; but for all practical purposes the text we have is correct enough, and our old Authorized Version is a sound one. Scripture itself cannot be broken; we cannot take from it nor add to it. The Lord has never re-written nor revised his Word, nor will he ever do so. Our teachings are full of errors, but the Spirit mistaketh not. We have the "Retractations": of Augustine, but there are no retractations with prophets and apostles. The faith has been delivered once for all to the saints, and it standeth fast for ever. "Thy word is truth." The Scripture alone is absolute truth, essential truth, decisive truth, authoritative truth, undiluted truth, eternal, everlasting truth. Truth given us in the word of God is that which is to sanctify all believers to the end of time: God will use it to that end. Learn, then, my brothers, how earnestly you ought to search the Scriptures! See, my sisters, how studiously you should read this Book of God! If this is the truth, and the truth with which God sanctifies us, let us learn it, hold it, and stand fast in it. To him that gave us the Book let us pledge ourselves never to depart from his testimonies. To us, at any rate, God's word is truth. "But they argue differently in the schools!" Let them argue. "But oratory with its flowery speech speaketh otherwise!" Let it speak: words are but air and tongues but clay. O God, "thy word is truth." "But philosophers have contradicted it!" Let them contradict it. Who are they? God's word is truth: we will go no farther while the world stands. But then let us be equally firm in our conviction that we do not know the truth aright unless it makes us holy. We do not hold truth in a true way unless it leads us to a true life. If you use the back of a knife it will not cut: truth hath its handle and its blade; see that you use it properly. You can make pure water kill a man; you must use every good thing aright or it will not be good. The truth, when fully used, will daily destroy sin, nourish grace, suggest noble desires, and urge to holy acts. O sirs, I do pray that we may by our lives adorn the doctrine of God our Savior in all things. Some do not so. I say this to our shame and to my own hourly sorrow. The one point of failure to be most deeply regretted would be a failure in the holiness of our church members. If you yourselves act as others do, what witness do you bear? If your families are not graciously ordered; if your business is not conducted upon principles of the strictest integrity; if your speech is questionable as to purity or truthfulness; if your lives are open to serious rebuke how can God accept you or send a blessing on the Church to which you belong? It is all falsehood and deceit to talk about your being the people of God when even men of the world shame you. Your faith in the Lord Jesus must operate upon your lives to make you faithful and true, it must check you here, and excite you there; it must keep you back from this, and drive you on to that; it must constantly operate upon thought and speech and act, or else you know nothing of its saving power. How can I speak more distinctly and emphatically? Do not come to me with your experiences, and your convictions, and your professions, unless you sanctify the name of God in your lives. O brethren, we had better quit our professions if we do not live up to them. In the name of him who breathed this prayer just before his face was encrimsoned with the bloody sweat, let us cry mightily unto the Father, "Sanctify us through thy truth, thy Word is truth." As a people, we have stuck unto the Word of the Lord, but are we practically obeying it? We have determined as a congregation to keep the old ways; and I, for one, as the minister, am solemnly bound to the old faith. Oh that we might commend it by our holiness! Nothing is truth to me but this one Book, this infallibly inspired writing of the Spirit of God. It is incumbent upon us to show the hallowed influence of this Book. The vows of God are on us, that by our godly lives we should show forth his praises who has brought us out of darkness into his marvellous light. This Bible is our treasure. We prize each leaf of it. Let us bind it in the best fashion, in the best morocco of a clear, intelligent faith; then let us put a golden clasp upon it, and gild its edges by a life of love, and truth, and purity, and zeal. Thus shall we commend the volume to those who have never looked within its pages. Brethren, the sacred roll, with its seven seals, must not be held in hands defiled and polluted; but with clean hands and pure heart we must hold it forth and publish it among men. God help us so to do for Jesus' 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.