mh_parser/vol_split/43 - John/Chapter 17.xml

<div2 id="John.xviii" n="xviii" next="John.xix" prev="John.xvii" progress="92.76%" title="Chapter XVII">
<h2 id="John.xviii-p0.1">J O H N.</h2>
<h3 id="John.xviii-p0.2">CHAP. XVII.</h3>
<p class="intro" id="John.xviii-p1">This chapter is a prayer, it is the Lord's prayer,
the Lord Christ's prayer. There was one Lord's prayer which he
taught us to pray, and did not pray himself, for he needed not to
pray for the forgiveness of sin; but this was properly and
peculiarly his, and suited him only as a Mediator, and is a sample
of his intercession, and yet is of use to us both for instruction
and encouragement in prayer. Observe, I. The circumstances of the
prayer, <scripRef id="John.xviii-p1.1" osisRef="Bible:John.17.1" parsed="|John|17|1|0|0" passage="Joh 17:1">ver. 1</scripRef>. II. The
prayer itself. 1. He prays for himself, <scripRef id="John.xviii-p1.2" osisRef="Bible:John.17.1-John.17.5" parsed="|John|17|1|17|5" passage="Joh 17:1-5">ver. 1-5</scripRef>. 2. He prays for those that are
his. And in this see, (1.) The general pleas with which he
introduces his petitions for them, <scripRef id="John.xviii-p1.3" osisRef="Bible:John.17.6-John.17.10" parsed="|John|17|6|17|10" passage="Joh 17:6-10">ver. 6-10</scripRef>. (2.) The particular petitions
he puts up for them [1.] That they might be kept, <scripRef id="John.xviii-p1.4" osisRef="Bible:John.17.11-John.17.16" parsed="|John|17|11|17|16" passage="Joh 17:11-16">ver. 11-16</scripRef>. [2.] That they might
be sanctified, <scripRef id="John.xviii-p1.5" osisRef="Bible:John.17.17-John.17.19" parsed="|John|17|17|17|19" passage="Joh 17:17-19">ver.
17-19</scripRef>. [3.] That they might be united, <scripRef id="John.xviii-p1.6" osisRef="Bible:John.17.11 Bible:John.17.20-John.17.23" parsed="|John|17|11|0|0;|John|17|20|17|23" passage="Joh 17:11,20-23">ver. 11 and 20-23</scripRef>. [4.] That
they might be glorified, <scripRef id="John.xviii-p1.7" osisRef="Bible:John.17.24-John.17.26" parsed="|John|17|24|17|26" passage="Joh 17:24-26">ver.
24-26</scripRef>.</p>
<scripCom id="John.xviii-p1.8" osisRef="Bible:John.17" parsed="|John|17|0|0|0" passage="Joh 17" type="Commentary"/>
<scripCom id="John.xviii-p1.9" osisRef="Bible:John.17.1-John.17.5" parsed="|John|17|1|17|5" passage="Joh 17:1-5" type="Commentary"/><div class="Commentary" id="Bible:John.17.1-John.17.5">
<h4 id="John.xviii-p1.10">Christ's Intercessory
Prayer.</h4>
<p class="passage" id="John.xviii-p2">1 These words spake Jesus, and lifted up his
eyes to heaven, and said, Father, the hour is come; glorify thy
Son, that thy Son also may glorify thee:   2 As thou hast
given him power over all flesh, that he should give eternal life to
as many as thou hast given him.   3 And this is life eternal,
that they might know thee the only true God, and Jesus Christ, whom
thou hast sent.   4 I have glorified thee on the earth: I have
finished the work which thou gavest me to do.   5 And now, O
Father, glorify thou me with thine own self with the glory which I
had with thee before the world was.</p>
<p class="indent" id="John.xviii-p3">Here we have, I. The circumstances of this
prayer, <scripRef id="John.xviii-p3.1" osisRef="Bible:John.17.1" parsed="|John|17|1|0|0" passage="Joh 17:1"><i>v.</i> 1</scripRef>. Many a
solemn prayer Christ made in the days of his flesh (sometimes he
continued all night in prayer), but none of his prayers are
recorded so fully as this. Observe,</p>
<p class="indent" id="John.xviii-p4">1. The time when he prayed this prayer;
when he had <i>spoken these words,</i> had given the foregoing
farewell to his disciples, he prayed this prayer in their hearing;
so that, (1.) It was a prayer after a sermon; when he had spoken
from God to them, he turned to speak to God for them. Note, Those
we preach to we must pray for. He that was to prophesy upon the dry
bones was also to pray, <i>Come, O breath, and breathe</i> upon
them. And the word preached should be prayed over, for God <i>gives
the increase.</i> (2.) It was a prayer after sacrament; after
Christ and his disciples had eaten the passover and the Lord's
supper together, and he had given them a suitable exhortation, he
closed the solemnity with this prayer, that God would preserve the
good impressions of the ordinance upon them. (3.) It was a
family-prayer. Christ's disciples were his family, and, to set a
good example before the masters of families, he not only, as the
son of Abraham, taught his household (<scripRef id="John.xviii-p4.1" osisRef="Bible:Gen.18.19" parsed="|Gen|18|19|0|0" passage="Ge 18:19">Gen. xviii. 19</scripRef>), but, as a son of David,
blessed his household (<scripRef id="John.xviii-p4.2" osisRef="Bible:2Sam.6.20" parsed="|2Sam|6|20|0|0" passage="2Sa 6:20">2 Sam. vi.
20</scripRef>), prayed for them and with them. (4.) It was a
parting prayer. When we and our friends are parting, it is good to
part with prayer, <scripRef id="John.xviii-p4.3" osisRef="Bible:Acts.20.36" parsed="|Acts|20|36|0|0" passage="Ac 20:36">Acts xx.
36</scripRef>. Christ was parting by death, and that parting should
be sanctified and sweetened by prayer. Dying Jacob blessed the
twelve patriarchs, dying Moses the twelve tribes, and so, here,
dying Jesus the twelve apostles. (5.) It was a prayer that was a
preface to his sacrifice, which he was now about to offer on earth,
specifying the favours and blessings designed to be purchased by
the merit of his death for those that were his; like a deed
<i>leading the uses of a fine,</i> and directing to what intents
and purposes it shall be levied. Christ prayed then as a priest now
offering sacrifice, in the virtue of which all prayers were to be
made. (6.) It was a prayer that was a specimen of his intercession,
which he ever lives to make for us within the veil. Not that in his
exalted state he addresses himself to his Father by way of humble
petition, as when he was on earth. No, his intercession in heaven
is a presenting of his merit to his Father, with a suing out of the
benefit of it for all his chosen ones.</p>
<p class="indent" id="John.xviii-p5">2. The outward expression of fervent desire
which he used in this prayer: He <i>lifted up his eyes to
heaven,</i> as before (<scripRef id="John.xviii-p5.1" osisRef="Bible:John.11.41" parsed="|John|11|41|0|0" passage="Joh 11:41"><i>ch.</i> xi.
41</scripRef>); not that Christ needed thus to engage his own
attention, but he was pleased thus to sanctify this gesture to
those that use it, and justify it against those that ridicule it.
It is significant of the lifting up of the soul to God in prayer,
<scripRef id="John.xviii-p5.2" osisRef="Bible:Ps.25.1" parsed="|Ps|25|1|0|0" passage="Ps 25:1">Ps. xxv. 1</scripRef>. <i>Sursum
corda</i> was anciently used as a call to prayer, <i>Up with your
hearts,</i> up to heaven; thither we must direct our desires in
prayer, and thence we must expect to receive the good things we
pray for.</p>
<p class="indent" id="John.xviii-p6">II. The first part of the prayer itself, in
which Christ prays for himself. Observe here,</p>
<p class="indent" id="John.xviii-p7">1. He prays to God as a Father: He
<i>lifted up his eyes, and said, Father.</i> Note, As prayer is to
be made to God only, so it is our duty in prayer to eye him as a
Father, and to call him <i>our Father.</i> All that have the Spirit
of adoption are taught to cry <i>Abba, Father,</i> <scripRef id="John.xviii-p7.1" osisRef="Bible:John.17.25" parsed="|John|17|25|0|0" passage="Joh 17:25"><i>v.</i> 25</scripRef>. For it will be of
great use to us in prayer, both for direction and for
encouragement, to call God as we hope to find him.</p>
<p class="indent" id="John.xviii-p8">2. He prayed for himself first. Though
Christ, as God, was prayed to, Christ, as man, prayed; thus <i>it
became him to fulfill all righteousness.</i> It was said to him, as
it is said to us, <i>Ask, and I will give thee,</i> <scripRef id="John.xviii-p8.1" osisRef="Bible:Ps.2.8" parsed="|Ps|2|8|0|0" passage="Ps 2:8">Ps. ii. 8</scripRef>. What he had purchased he
must ask for; and shall we expect to have what we never merited,
but have a thousand times forfeited, unless we pray for it? This
puts an honour upon prayer, that it was the messenger Christ sent
on his errands, the way in which even he corresponded with Heaven.
It likewise gives great encouragement to praying people, and cause
to hope that even the <i>prayer of the destitute</i> shall not be
despised; time was when he that is advocate for us had a cause of
his own to solicit, a great cause, on the success of which depended
all his honour as Mediator; and this he was to solicit in the same
method that is prescribed to us, <i>by prayers and
supplications</i> (<scripRef id="John.xviii-p8.2" osisRef="Bible:Heb.5.7" parsed="|Heb|5|7|0|0" passage="Heb 5:7">Heb. v.
7</scripRef>), so that he knows the heart of a petitioner
(<scripRef id="John.xviii-p8.3" osisRef="Bible:Exod.23.9" parsed="|Exod|23|9|0|0" passage="Ex 23:9">Exod. xxiii. 9</scripRef>), he knows
the way. Now observe, Christ began with prayer for himself, and
afterwards prayed for his disciples; this charity must begin at
home, though it must not end there. We must love and pray for our
neighbor as ourselves, and therefore must in a right manner love
and pray for ourselves first. Christ was much shorter in his prayer
for himself than in his prayer for his disciples. Our prayers for
the church must not be crowded into a corner of our prayers; in
making <i>supplication for all saints,</i> we have room enough to
enlarge, and should not straiten ourselves. Now here are two
petitions which Christ puts up for himself, and these two are
one—that he might be glorified. But this one petition, <i>Glorify
thou me,</i> is twice put up, because it has a double reference. To
the prosecution of his undertaking further: <i>Glorify me, that I
may glorify thee,</i> in doing what is agreed upon to be yet done,
<scripRef id="John.xviii-p8.4" osisRef="Bible:John.17.1-John.17.3" parsed="|John|17|1|17|3" passage="Joh 17:1-3"><i>v.</i> 1-3</scripRef>. And to the
performance of his undertaking hitherto: "<i>Glorify me, for I have
glorified thee.</i> I have done my part, and now, Lord, do thine,"
<scripRef id="John.xviii-p8.5" osisRef="Bible:John.17.4-John.17.5" parsed="|John|17|4|17|5" passage="Joh 17:4,5"><i>v.</i> 4, 5</scripRef>.</p>
<p class="indent" id="John.xviii-p9">(1.) Christ here prays to be
<i>glorified,</i> in order to his <i>glorifying God</i> (<scripRef id="John.xviii-p9.1" osisRef="Bible:John.17.1" parsed="|John|17|1|0|0" passage="Joh 17:1"><i>v.</i> 1</scripRef>): <i>Glorify thy Son</i>
according to thy promise, <i>that thy Son may glorify thee</i>
according to his understanding. Here observe,</p>
<p class="indent" id="John.xviii-p10">[1.] What he prays for—that he might be
glorified in this world: "<i>The hour is come</i> when all the
powers of darkness will combine to vilify thy Son; now, Father,
glorify him." The Father glorified the <i>Son</i> upon earth,
<i>First,</i> Even in his sufferings, by the signs and wonders
which attended them. When they that came to take him were
thunder-struck with a word,—when Judas confessed him innocent, and
sealed that confession with his own guilty blood,—when the judge's
wife asleep, and the judge himself awake, pronounced him
righteous,—when the sun was darkened, and the veil of the temple
rent, then the Father not only justified, but glorified the Son.
Nay, <i>Secondly,</i> Even by his sufferings; when he was
crucified, he was magnified, he was glorified, <scripRef id="John.xviii-p10.1" osisRef="Bible:John.13.31" parsed="|John|13|31|0|0" passage="Joh 13:31"><i>ch.</i> xiii. 31</scripRef>. It was in his cross
that he conquered Satan and death; his thorns were a crown, and
Pilate in the inscription over his head wrote more than he thought.
But, <i>Thirdly,</i> Much more after his sufferings. The Father
glorified the Son when he <i>raised him from the dead,</i> showed
him openly to chosen witnesses, and poured out the Spirit to
support and plead his cause, and to set up his kingdom among men,
then he <i>glorified him.</i> This he here prays for, and insists
upon.</p>
<p class="indent" id="John.xviii-p11">[2.] What he pleads to enforce this
request.</p>
<p class="indent" id="John.xviii-p12"><i>First,</i> He pleads relation:
<i>Glorify thy Son;</i> thy Son as God, as Mediator. It is in
consideration of this that the heathen are <i>given him for his
inheritance;</i> for <i>thou art my Son,</i> <scripRef id="John.xviii-p12.1" osisRef="Bible:Ps.2.7-Ps.2.8" parsed="|Ps|2|7|2|8" passage="Ps 2:7,8">Ps. ii. 7, 8</scripRef>. The devil had tempted him to
renounce his sonship with an offer of the kingdoms of this world;
but he rejected the offer with disdain, and depended upon his
Father for his preferment, and here applies himself to him for it.
Note, Those that have received the adoption of sons may in faith
pray for the inheritance of sons; if sanctified, then glorified:
<i>Father, glorify thy Son.</i></p>
<p class="indent" id="John.xviii-p13"><i>Secondly,</i> He pleads the time: <i>The
hour is come;</i> the season prefixed to an hour. The hour of
Christ's passion was determined in the counsel of God. He had often
said his hour was not yet come; but now it was come, and he knew
it. <i>Man knows not his time</i> (<scripRef id="John.xviii-p13.1" osisRef="Bible:Eccl.9.12" parsed="|Eccl|9|12|0|0" passage="Ec 9:12">Eccl. ix. 12</scripRef>), but the Son of man did. He
calls it <i>this hour</i> (<scripRef id="John.xviii-p13.2" osisRef="Bible:John.12.27" parsed="|John|12|27|0|0" passage="Joh 12:27"><i>ch.</i>
xii. 27</scripRef>), and here, <i>the hour;</i> compare <scripRef id="John.xviii-p13.3" osisRef="Bible:Mark.14.35 Bible:John.16.21" parsed="|Mark|14|35|0|0;|John|16|21|0|0" passage="Mk 14:35,Joh 16:21">Mark xiv. 35; <i>ch.</i> xvi.
21</scripRef>. For the hour of the Redeemer's death, which was also
the hour of the Redeemer's birth, was the most signal and
remarkable hour, and, without doubt, the most critical, that ever
was since the clock of time was first set a going. Never was there
such an hour as that, nor did ever any hour challenge such
expectations of it before, nor such reflections upon it after. 1.
"<i>The hour is come</i> in the midst of which I need to be owned."
Now is the hour when this grand affair is come to a crisis; after
many a skirmish the decisive battle between heaven and hell is now
to be fought, and that great cause in which God's honour and man's
happiness are together embarked must now be either won or lost for
ever. The two champions David and Goliath, Michael and the dragon,
are now entering the lists; the trumpet sounds for an engagement
that will be irretrievably fatal either to the one or to the other:
"<i>Now glorify thy Son,</i> now give him victory over
<i>principalities and powers,</i> now let <i>the bruising of his
heel</i> be <i>the breaking of the serpent's head,</i> now let thy
Son be so upheld as not to fail nor be discouraged." When Joshua
went <i>forth conquering and to conquer,</i> it is said, <i>The
Lord magnified Joshua;</i> so he <i>glorified his Son</i> when he
made the cross his triumphant chariot. 2. "<i>The hour is come</i>
in the close of which I expect to be crowned; <i>the hour is
come</i> when I am <i>to be glorified,</i> and, <i>set at thy right
hand.</i>" Betwixt him and that glory there intervened a bloody
scene of suffering; but, being short, he speaks as if he made
little of it: <i>The hour is come that I must be glorified;</i> and
he did not expect it till then. Good Christians in a trying hour,
particularly a dying hour, may thus plead: "<i>Now the hour is
come,</i> stand by me, appear for me, now or never: now <i>the
earthly tabernacle is to be dissolved, the hour is come that I
should be glorified.</i>" <scripRef id="John.xviii-p13.4" osisRef="Bible:2Cor.5.1" parsed="|2Cor|5|1|0|0" passage="2Co 5:1">2 Cor. v.
1</scripRef>.</p>
<p class="indent" id="John.xviii-p14"><i>Thirdly,</i> He pleads the Father's own
interest and concern herein: <i>That thy Son may also glorify
thee;</i> for he had consecrated his whole undertaking to his
Father's honour. He desired to be carried triumphantly through his
sufferings to his glory, that he might glorify the Father two
ways:—1. By <i>the death of the cross,</i> which he was now to
suffer. <i>Father, glorify thy name,</i> expressed the great
intention of his sufferings, which was to retrieve his Father's
injured honour among men, and, by his satisfaction, to come up to
the glory of God, which man, by his sin, came short of: "Father,
own me in my sufferings, that I may honour thee by them." 2. By the
doctrine of the cross, which was now shortly to be published to the
world, by which God's kingdom was to be re-established among men.
He prays that his Father would so grace his sufferings, and crown
them, as not only to take off <i>the offence of the cross,</i> but
to make it, <i>to those that are saved, the wisdom of God and the
power of God.</i> If God had not glorified Christ crucified, <i>by
raising him from the dead,</i> his whole undertaking had been
crushed; therefore <i>glorify me, that I may glorify thee.</i> Now
thereby he hath taught us, (1.) What to eye and aim at in our
prayers, in all our designs and desires—and that is, the honour of
God. It being our chief end to glorify God, other things must be
sought and attended to in subordination and subserviency to the
Lord. "Do this and the other for thy servant, that thy servant may
glorify thee. Give me health, that I may glorify thee with my body;
success, that I may glorify thee with my estate," &amp;c.
<i>Hallowed be thy name</i> must be our first petition, which must
fix our end in all our other petitions, <scripRef id="John.xviii-p14.1" osisRef="Bible:1Pet.4.11" parsed="|1Pet|4|11|0|0" passage="1Pe 4:11">1 Peter iv. 11</scripRef>. (2.) He hath taught us what
to expect and hope for. If we sincerely set ourselves to glorify
our Father, he will not be wanting to do that for us which is
requisite to put us into a capacity of glorifying him, to give us
the grace he knows sufficient, and the opportunity he sees
convenient. But, if we secretly honour ourselves more than him, it
is just with him to leave us in the hand of our own counsels, and
then, instead of honouring ourselves, we shall shame ourselves.</p>
<p class="indent" id="John.xviii-p15"><i>Fourthly,</i> He pleads his commission
(<scripRef id="John.xviii-p15.1" osisRef="Bible:John.17.2-John.17.3" parsed="|John|17|2|17|3" passage="Joh 17:2,3"><i>v.</i> 2, 3</scripRef>); he
desires to glorify his Father, in conformity to, and in pursuance
of, the commission given him: "<i>Glorify thy Son, as thou hast
given him power, glorify him in the execution of the powers thou
hast given him,</i>" so it is connected with the petition; or,
<i>that thy Son may glorify thee</i> according to <i>the power
given him,</i> so it is connected with the plea. Now see here the
power of the Mediator.</p>
<p class="indent" id="John.xviii-p16"><i>a.</i> The origin of his power: <i>Thou
hast given him power;</i> he has it from God, <i>to whom all power
belongs.</i> Man, in his fallen state, must, in order to his
recovery, be taken under a new model of government, which could not
be erected but by a special commission under the broad seal of
heaven, directed to the undertaker of that glorious work, and
constituting him sole arbitrator of the grand difference that was,
and sole guarantee of the grand alliance that was to be, between
God and man; so as to this office, he received his power, which was
to be executed in a way distinct from his power and government as
Creator. Note, The church's king is no usurper, as the prince of
this world is; Christ's right to rule is incontestable.</p>
<p class="indent" id="John.xviii-p17"><i>b.</i> The extent of his power: He has
<i>power over all flesh.</i> (<i>a.</i>) Over all mankind. He has
power in and over the world of spirits, the powers of the upper and
unseen world are subject to him (<scripRef id="John.xviii-p17.1" osisRef="Bible:1Pet.3.22" parsed="|1Pet|3|22|0|0" passage="1Pe 3:22">1
Peter iii. 22</scripRef>); but, being now mediating between God and
man, he here <i>pleads his power over all flesh.</i> They were men
whom he was to subdue and save; out of that race he had a remnant
given him, and therefore all that rank of beings was <i>put under
his feet.</i> (<i>b.</i>) Over mankind considered as corrupt and
fallen, for so he is called <i>flesh,</i> <scripRef id="John.xviii-p17.2" osisRef="Bible:Gen.6.3" parsed="|Gen|6|3|0|0" passage="Ge 6:3">Gen. vi. 3</scripRef>. If he had not in this sense been
flesh, he had not needed a Redeemer. Over this sinful race the Lord
Jesus has all power; and <i>all judgment,</i> concerning them,
<i>is committed to him;</i> power to bind or loose, acquit or
condemn; <i>power on earth to forgive sins</i> or not. Christ, as
Mediator, has the government of the whole world put into his hand;
he is king of nations, has power even over those <i>that know him
not, nor obey his gospel;</i> whom he does not rule, he over-rules,
<scripRef id="John.xviii-p17.3" osisRef="Bible:Ps.22.28 Bible:Ps.72.8 Bible:Matt.28.18 Bible:John.3.35" parsed="|Ps|22|28|0|0;|Ps|72|8|0|0;|Matt|28|18|0|0;|John|3|35|0|0" passage="Ps 22:28,72:8,Mt 28:18,Joh 3:35">Ps. xxii. 28;
lxxii. 8; Matt. xxviii. 18; <i>ch.</i> iii. 35</scripRef>.</p>
<p class="indent" id="John.xviii-p18"><i>c.</i> The grand intention and design of
this power: <i>That he should give eternal life to as many as thou
hast given him.</i> Here is the mystery of our salvation laid
open.</p>
<p class="indent" id="John.xviii-p19">(<i>a.</i>) Here is the Father making over
the elect to the Redeemer, and giving them to him as his charge and
trust; as the crown and recompence of his undertaking. He has a
sovereign power over all the fallen race, but a peculiar interest
in the chosen remnant; <i>all things were put under his feet,</i>
but they were <i>delivered into his hand.</i></p>
<p class="indent" id="John.xviii-p20">(<i>b.</i>) Here is the Son undertaking to
secure the happiness of those that were given him, that he would
<i>give eternal life to them.</i> See how great the authority of
the Redeemer is. He has lives and crowns to give, eternal lives
that never die, immortal crowns that never fade. Now consider how
great the Lord Jesus is, who has such preferments in his gift; and
how gracious he is in giving eternal life to those whom he
undertakes to save. [<i>a.</i>] He sanctifies them in this world,
gives them the spiritual life which is eternal life in the bud and
embryo, <scripRef id="John.xviii-p20.1" osisRef="Bible:John.4.14" parsed="|John|4|14|0|0" passage="Joh 4:14"><i>ch.</i> iv. 14</scripRef>.
Grace in the soul is heaven in that soul. [<i>b.</i>] He will
glorify them in the other world; their happiness shall be completed
in the vision and fruition of God. This only is mentioned, because
it supposes all the other parts of his undertaking, teaching them,
satisfying for them, sanctifying them, and preparing them for that
eternal life; and indeed all the other were in order to this; we
are <i>called to his kingdom and glory,</i> and <i>begotten to the
inheritance.</i> What is last in execution was first in intention,
and <i>that is eternal life.</i></p>
<p class="indent" id="John.xviii-p21">(<i>c.</i>) Here is the subserviency of the
Redeemer's universal dominion to this: He has <i>power over all
flesh,</i> on purpose that he might give eternal life to the select
number. Note, Christ's dominion over the children of men is in
order to the salvation of the children of God. <i>All things are
for their sakes,</i> <scripRef id="John.xviii-p21.1" osisRef="Bible:2Cor.4.15" parsed="|2Cor|4|15|0|0" passage="2Co 4:15">2 Cor. iv.
15</scripRef>. All Christ's laws, ordinances, and promises, which
are given to all, are designed effectually to convey spiritual
life, and secure eternal life, to all that were given to Christ; he
is <i>head over all things to the church.</i> The administration of
the kingdoms of providence and grace are put into the same hand,
that all things may be made to concur for good to the called.</p>
<p class="indent" id="John.xviii-p22"><i>d.</i> Here is a further explication of
this grand design (<scripRef id="John.xviii-p22.1" osisRef="Bible:John.17.3" parsed="|John|17|3|0|0" passage="Joh 17:3"><i>v.</i>
3</scripRef>): "<i>This is life eternal,</i> which I am empowered
and have undertaken to give, this is the nature of it, and this the
way leading to it, <i>to know thee the only true God,</i> and all
the discoveries and principles of natural religion, and Jesus
Christ whom, thou has sent, as Mediator, and the doctrines and laws
of that holy religion which he instituted for the recovery of man
out of his lapsed state." Here is,</p>
<p class="indent" id="John.xviii-p23">(<i>a.</i>) The great end which the
Christian religion sets before us, and that is, eternal life, the
happiness of an immortal soul in the vision and fruition of an
eternal God. This he was to reveal to all, and secure to all that
were given him. By the gospel <i>life and immortality are brought
to light,</i> are brought to hand, a life which transcends this as
much in excellency as it does in duration.</p>
<p class="indent" id="John.xviii-p24">(<i>b.</i>) The sure way of attaining this
blessed end, which is, by the right knowledge of God and Jesus
Christ: "<i>This is life eternal, to know thee,</i>" which may be
taken two ways—[<i>a.</i>] <i>Life eternal</i> lies in the
knowledge of God and Jesus Christ; the present principle of this
life is the believing knowledge of God and Christ; the future
perfection of that life will be the intuitive knowledge of God and
Christ. Those that are brought into union with Christ, and live a
life of communion with God in Christ, know, in some measure, by
experience, what eternal life is, and will say, "If this be heaven,
heaven is sweet." See <scripRef id="John.xviii-p24.1" osisRef="Bible:Ps.17.15" parsed="|Ps|17|15|0|0" passage="Ps 17:15">Ps. xvii.
15</scripRef>. [<i>b.</i>] The knowledge of God and Christ leads to
life eternal; this is the way in which Christ gives eternal life,
by the knowledge of him that has called us (<scripRef id="John.xviii-p24.2" osisRef="Bible:2Pet.1.3" parsed="|2Pet|1|3|0|0" passage="2Pe 1:3">2 Peter i. 3</scripRef>), and this is the way in which we
come to receive it. The Christian religion shows us the way to
heaven, <i>First,</i> By directing us to God, as the author and
felicity of our being; for Christ died to <i>bring us to God.</i>
To know him as our Creator, and to love him, obey him, submit to
him, and trust in him, as our owner ruler, and benefactor,—to
devote ourselves to him as our sovereign Lord, depend upon him as
our chief good, and direct all to his praise as our highest
end,—<i>this is life eternal.</i> God is here called the <i>only
true God,</i> to distinguish him from the false gods of the
heathen, which were counterfeits and pretenders, not from the
person of the Son, of whom it is expressly said that he is <i>the
true God and eternal life</i> (<scripRef id="John.xviii-p24.3" osisRef="Bible:1John.5.20" parsed="|1John|5|20|0|0" passage="1Jo 5:20">1 John
v. 20</scripRef>), and who in this text is proposed as the object
of the same religious regard with the Father. It is certain there
is but one only living and true God and the God we adore is he. He
is the true God, and not a mere name or notion; the only true God,
and all that ever set up as rivals with him are vanity and a lie;
the service of him is the only true religion. <i>Secondly,</i> By
directing us to Jesus Christ, as the Mediator between God and man:
<i>Jesus Christ, whom thou hast sent.</i> If man had continued
innocent, the knowledge of the only true God would have been life
eternal to him; but now that he is fallen there must be something
more; now that we are under guilt, to know God is to know him as a
righteous Judge, whose curse we are under; and nothing is more
killing than to know this. We are therefore concerned to know
Christ as our Redeemer, by whom alone we can now have access to
God; it is life eternal to believe in Christ; and this he has
undertaken to give to as many as were given him. See <scripRef id="John.xviii-p24.4" osisRef="Bible:John.6.39-John.6.40" parsed="|John|6|39|6|40" passage="Joh 6:39,40"><i>ch.</i> vi. 39, 40</scripRef>. Those that
are acquainted with God and Christ are already in the suburbs of
life eternal.</p>
<p class="indent" id="John.xviii-p25">(2.) Christ here prays to be glorified in
consideration of his having glorified the Father hitherto,
<scripRef id="John.xviii-p25.1" osisRef="Bible:John.17.4-John.17.5" parsed="|John|17|4|17|5" passage="Joh 17:4,5"><i>v.</i> 4, 5</scripRef>. The
meaning of the former petition was, Glorify me in this world; the
meaning of the latter is, Glorify me in the other world. <i>I have
glorified thee on the earth, and now glorify thou me.</i> Observe
here,</p>
<p class="indent" id="John.xviii-p26">[1.] With what comfort Christ reflects on
the life he had lived on earth: <i>I have glorified thee, and
finished my work;</i> it is as good as finished. He does not
complain of the poverty and disgrace he had lived in, what a weary
life he had upon earth, as ever any man of sorrows had. He
overlooks this, and pleases himself in reviewing the service he had
done his Father, and the progress he had made in his understanding.
This is here recorded, <i>First,</i> For the honour of Christ, that
his life upon earth did in all respects fully answer the end of his
coming into the world. Note, 1. Our Lord Jesus had work given him
to do by him that sent him; he came not into the world to live at
ease, but to go <i>about doing good,</i> and to <i>fulfill all
righteousness.</i> His Father gave him his work, his work in the
vineyard, both appointed him to it and assisted him in it. 2.
<i>The work that was given him to do</i> he finished. Though he had
not, as yet, gone through the last part of his undertaking, yet he
was so near being <i>made perfect through sufferings</i> that he
might say, I have finished it; it was as good as done, he was
giving it its finishing stroke <b><i>eteleiosa</i></b>—<i>I have
finished.</i> The word signifies his performing every part of his
undertaking in the most complete and perfect manner. 3. Herein he
glorified his Father; he pleased him, he praised him. It is the
glory of God that <i>his work is perfect,</i> and the same is the
glory of the Redeemer; what he is the author of he will be the
finisher of. It was a strange way for the Son to glorify the Father
by abasing himself (this looked more likely to disparage him), yet
it was contrived that so he should glorify him: "<i>I have
glorified thee on the earth,</i> in such a way as men on earth
could bear the manifestation of thy glory." <i>Secondly,</i> It is
recorded for example to all, <i>that we may follow his example.</i>
1. We must make it our business to do the work God has appointed us
to do, according to our capacity and the sphere of our activity; we
must each of us do all the good we can in this world. 2. We must
aim at the glory of God in all. We must glorify him on the earth,
which he has given <i>unto the children of men,</i> demanding only
this quit-rent; on the earth, where we are in a state of probation
and preparation for eternity. 3. We must persevere herein to the
end of our days; we must not sit down till we have finished our
work, and <i>accomplished as a hireling our day. Thirdly,</i> It is
recorded for encouragement to all those that rest upon him. If he
has <i>finished the work that was given him to do,</i> then he is a
complete Saviour, and did not do his work by the halves. And he
that finished his work for us will finish it in us <i>to the day of
Christ.</i></p>
<p class="indent" id="John.xviii-p27">[2.] See with what confidence he expects
<i>the joy set before him</i> (<scripRef id="John.xviii-p27.1" osisRef="Bible:John.17.5" parsed="|John|17|5|0|0" passage="Joh 17:5"><i>v.</i> 5</scripRef>): <i>Now, O Father, glorify thou
me.</i> It is what he depends upon, and cannot be denied him.</p>
<p class="indent" id="John.xviii-p28"><i>First,</i> See here what he prayed for:
<i>Glorify thou me,</i> as before, <scripRef id="John.xviii-p28.1" osisRef="Bible:John.17.1" parsed="|John|17|1|0|0" passage="Joh 17:1"><i>v.</i> 1</scripRef>. All repetitions in prayer are
not to be counted <i>vain repetitions;</i> Christ <i>prayed, saying
the same words</i> (<scripRef id="John.xviii-p28.2" osisRef="Bible:Matt.26.44" parsed="|Matt|26|44|0|0" passage="Mt 26:44">Matt. xxvi.
44</scripRef>), and yet <i>prayed more earnestly.</i> What his
Father had promised him, and he was assured of, yet he must pray
for; promises are not designed to supersede prayers, but to be the
guide of our desires and the ground of our hopes. Christ's being
glorified includes all the honours, powers, and joys, of his
exalted state. See how it is described. 1. It is a glory with God;
not only, <i>Glorify my name on earth,</i> but, <i>Glorify me with
thine own self.</i> It was paradise, it was heaven, to be with his
Father, as <scripRef id="John.xviii-p28.3" osisRef="Bible:Prov.8.30 Bible:Dan.7.13 Bible:Heb.8.1" parsed="|Prov|8|30|0|0;|Dan|7|13|0|0;|Heb|8|1|0|0" passage="Pr 8:30,Da 7:13,Heb 8:1">Prov. viii.
30; Dan. vii. 13; Heb. viii. 1</scripRef>. Note, The brightest
glories of the exalted Redeemer were to be displayed within the
veil, where the Father manifests his glory. The praises of the
upper world are offered up <i>to him that sits upon the throne and
to the lamb</i> in conjunction (<scripRef id="John.xviii-p28.4" osisRef="Bible:Rev.5.13" parsed="|Rev|5|13|0|0" passage="Re 5:13">Rev. v.
13</scripRef>), and the prayers of the lower world draw out grace
and peace <i>from God our Father and our Lord Jesus Christ</i> in
conjunction; and thus the Father has glorified him with himself. 2.
It is <i>the glory he had with God before the world was.</i> By
this it appears, (1.) That Jesus Christ, as God, had a being
<i>before the world was,</i> co-eternal with the Father; our
religion acquaints us with one that <i>was before all things, and
by whom all things consist.</i> (2.) That his glory with the Father
is from everlasting, as well as his existence with the Father; for
he was from eternity <i>the brightness of his Father's glory,</i>
<scripRef id="John.xviii-p28.5" osisRef="Bible:Heb.1.3" parsed="|Heb|1|3|0|0" passage="Heb 1:3">Heb. i. 3</scripRef>. As God's making
the world only declared his glory, but made no real additions to
it; so Christ undertook the work of redemption, not because he
needed glory, for he had a glory <i>with the Father before the
world,</i> but because we needed glory. (3.) That Jesus Christ in
his state of humiliation divested himself of this glory, and drew a
veil over it; though he was still God, yet he was <i>God manifested
in the flesh,</i> not in his glory. He laid down this glory for a
time, as a pledge that he would go through with his undertaking,
according to the appointment of his Father. (4.) That in his
exalted state he resumed this glory, and clad himself again with
his former robes of light. Having performed his undertaking, he
did, as it were, <i>reposcere pignus—take up his pledge,</i> by
this demand, <i>Glorify thou me.</i> He prays that even his human
nature might be advanced to the highest honour it was capable of,
his body a glorious body; and that the glory of the Godhead might
now be manifested in the person of the Mediator, Emmanuel, God-man.
He does not pray to be glorified with the princes and great men of
the earth: no; he that knew both worlds, and might choose which he
would have his preferment in, chose it in the glory of the other
world, as far exceeding all the glory of this. He had despised
<i>the kingdoms of this world and the glory of them,</i> when Satan
offered them to him, and therefore might the more boldly claim the
glories of the other world. <i>Let the same mind be in us.</i>
"Lord, give the glories of this world to whom thou wilt give them,
but let me have my portion of glory in the world to come. It is no
matter, though I be vilified with men; but, <i>Father, glorify thou
me with thine own self.</i>"</p>
<p class="indent" id="John.xviii-p29"><i>Secondly,</i> See here what he pleaded:
<i>I have glorified thee;</i> and now, in consideration thereof,
<i>glorify thou me.</i> For, 1. There was an equity in it, and an
admirable becomingness, <i>that if God was glorified in him, he
should glorify him in himself,</i> as he had observed, <scripRef id="John.xviii-p29.1" osisRef="Bible:John.13.32" parsed="|John|13|32|0|0" passage="Joh 13:32"><i>ch.</i> xiii. 32</scripRef>. Such an
infinite value there was in what Christ did to glorify his Father
that he properly merited all the glories of his exalted state. If
the Father was a gainer in his glory by the Son's humiliation, it
was fit the Son should be no loser by it at long run, in his glory.
2. It was according to the covenant between them, that if the Son
would <i>make his soul an offering for sin</i> he should <i>divide
the spoil with the strong</i> (<scripRef id="John.xviii-p29.2" osisRef="Bible:Isa.53.10 Bible:Isa.53.12" parsed="|Isa|53|10|0|0;|Isa|53|12|0|0" passage="Isa 53:10,12">Isa. liii. 10, 12</scripRef>), and <i>the kingdom
should be his;</i> and this he had an eye to, and depended upon, in
his sufferings; it was <i>for the joy set before him</i> that <i>he
endured the cross:</i> and now in his exalted state he still
expects the completing of his exaltation, because he perfected his
undertaking, <scripRef id="John.xviii-p29.3" osisRef="Bible:Heb.10.13" parsed="|Heb|10|13|0|0" passage="Heb 10:13">Heb. x. 13</scripRef>.
3. It was the most proper evidence of his Father's accepting and
approving the work he had finished. By the glorifying of Christ we
are satisfied that God was satisfied, and therein a real
demonstration was given that the Father was well pleased in him as
his beloved Son. 4. Thus we must be taught that those, and only
those, who glorify God on earth, and persevere in the work God hath
given them to do, shall be glorified with the Father, when they
must be no more in this world. Not that we can merit the glory, as
Christ did, but our glorifying God is required as an evidence of
our interest in Christ, through whom eternal life is God's free
gift.</p>
</div><scripCom id="John.xviii-p29.4" osisRef="Bible:John.17.6-John.17.10" parsed="|John|17|6|17|10" passage="Joh 17:6-10" type="Commentary"/><div class="Commentary" id="Bible:John.17.6-John.17.10">
<h4 id="John.xviii-p29.5">Christ's Intercessory
Prayer.</h4>
<p class="passage" id="John.xviii-p30">6 I have manifested thy name unto the men which
thou gavest me out of the world: thine they were, and thou gavest
them me; and they have kept thy word.   7 Now they have known
that all things whatsoever thou hast given me are of thee.   8
For I have given unto them the words which thou gavest me; and they
have received <i>them,</i> and have known surely that I came out
from thee, and they have believed that thou didst send me.   9
I pray for them: I pray not for the world, but for them which thou
hast given me; for they are thine.   10 And all mine are
thine, and thine are mine; and I am glorified in them.</p>
<p class="indent" id="John.xviii-p31">Christ, having prayed for himself, comes
next to pray for those that are his, and he knew them by name,
though he did not here name them. Now observe here,</p>
<p class="indent" id="John.xviii-p32">I. Whom he did not pray for (<scripRef id="John.xviii-p32.1" osisRef="Bible:John.17.9" parsed="|John|17|9|0|0" passage="Joh 17:9"><i>v.</i> 9</scripRef>): <i>I pray not for the
world.</i> Note, There is a world of people that Jesus Christ did
not pray for. It is not meant of the world of mankind general (he
prays for that here, <scripRef id="John.xviii-p32.2" osisRef="Bible:John.17.21" parsed="|John|17|21|0|0" passage="Joh 17:21"><i>v.</i>
21</scripRef>, <i>That the world may believe that thou hast sent
me</i>); nor is it meant of the Gentiles, in distinction from the
Jews; but the world is here opposed to the elect, who are given to
Christ out of the world. Take the world for a heap of unwinnowed
corn in the floor, and God loves it, Christ prays for it, and dies
for it, <i>for a blessing is in it;</i> but, <i>the Lord perfectly
knowing those that are his,</i> he eyes particularly those <i>that
were given him out of the world,</i> extracts them; and then take
the world for the remaining heap of rejected, worthless chaff, and
Christ neither prays for it, nor dies for it, but abandons it, and
<i>the wind drives it away.</i> These are called <i>the world,</i>
because they are governed by the spirit of this world, and have
their portion in it; for these Christ does not pray; not but that
there are some things which he intercedes with God for on their
behalf, as the dresser for the reprieve of the barren tree; but he
does not pray for them in this prayer, that <i>have not part nor
lot</i> in the blessings here prayed for. He does not say, I pray
against the world, as Elias made intercession against Israel; but,
<i>I pray not for them,</i> I pass them by, and leave them to
themselves; they are <i>not written in the Lamb's book of life,</i>
and therefore not in the breast-plate of the great high-priest. And
miserable is the condition of such, as it was of those whom the
prophet was forbidden to pray for, and more so, <scripRef id="John.xviii-p32.3" osisRef="Bible:Jer.7.16" parsed="|Jer|7|16|0|0" passage="Jer 7:16">Jer. vii. 16</scripRef>. We that know not who are
chosen, and who are passed by, must <i>pray for all men,</i>
<scripRef id="John.xviii-p32.4" osisRef="Bible:1Tim.2.1 Bible:1Tim.2.4" parsed="|1Tim|2|1|0|0;|1Tim|2|4|0|0" passage="1Ti 2:1,4">1 Tim. ii. 1, 4</scripRef>. While
there is life, there is hope, and room for prayer. See <scripRef id="John.xviii-p32.5" osisRef="Bible:1Sam.12.23" parsed="|1Sam|12|23|0|0" passage="1Sa 12:23">1 Sam. xii. 23</scripRef>.</p>
<p class="indent" id="John.xviii-p33">II. Whom he did pray for; not for angels,
but for the children of men. 1. He prays <i>for those that were
given him,</i> meaning primarily the disciples that had attended
<i>him in this regeneration;</i> but it is doubtless to be extended
further, to all who come under the same character, who receive and
believe the words of Christ, <scripRef id="John.xviii-p33.1" osisRef="Bible:John.17.6 Bible:John.17.8" parsed="|John|17|6|0|0;|John|17|8|0|0" passage="Joh 17:6,8"><i>v.</i> 6, 8</scripRef>. 2. He prays <i>for all that
should believe on him</i> (<scripRef id="John.xviii-p33.2" osisRef="Bible:John.17.20" parsed="|John|17|20|0|0" passage="Joh 17:20"><i>v.</i>
20</scripRef>), and it is not only the petitions that follow, but
those also which went before, that must be construed to extend to
all believers, in every place and every age; for he has a concern
for them all, and calls <i>things that are not as though they
were.</i></p>
<p class="indent" id="John.xviii-p34">III. What encouragement he had to pray for
them, and what are the general pleas with which he introduces his
petitions for them, and recommends them to his Father's favour;
they are five:—</p>
<p class="indent" id="John.xviii-p35">1. The charge he had received concerning
them: <i>Thine they were, and thou gavest them me</i> (<scripRef id="John.xviii-p35.1" osisRef="Bible:John.17.6" parsed="|John|17|6|0|0" passage="Joh 17:6"><i>v.</i> 6</scripRef>), and again (<scripRef id="John.xviii-p35.2" osisRef="Bible:John.17.9" parsed="|John|17|9|0|0" passage="Joh 17:9"><i>v.</i> 9</scripRef>), <i>Thou whom thou hast
given me.</i> "Father, those I am now praying for are such as thou
hast entrusted me with, and what I have to say for them is in
pursuance of the charge I have received concerning them." Now,</p>
<p class="indent" id="John.xviii-p36">(1.) This is meant primarily of the
disciples that then were, who were given to Christ as his pupils to
be educated by him while he was on earth, and his agents to be
employed for him when he went to heaven. They were given him to be
the learners of his doctrine, the witnesses of his life and
miracles, and the monuments of his grace and favour, in order to
their being the publishers of his gospel and the planters of his
church. When they left all to follow him, this was the secret
spring of that strange resolution: they were given to him, else
they had not given themselves to him. Note, The apostleship and
ministry, which are Christ's gift to the church, were first the
Father's gift to Jesus Christ. As under the law the Levites were
given to Aaron (<scripRef id="John.xviii-p36.1" osisRef="Bible:Num.3.9" parsed="|Num|3|9|0|0" passage="Nu 3:9">Num. iii. 9</scripRef>),
to him (the <i>great high priest of our profession</i>) the Father
gave the apostles first, and ministers in every age, <i>to keep his
charge, and the charge of the whole congregation, and to do the
service of the tabernacle.</i> See <scripRef id="John.xviii-p36.2" osisRef="Bible:Eph.4.8 Bible:Eph.4.11 Bible:Ps.68.18" parsed="|Eph|4|8|0|0;|Eph|4|11|0|0;|Ps|68|18|0|0" passage="Eph 4:8,11,Ps 68:18">Eph. iv. 8, 11; Ps. lxviii. 18</scripRef>.
Christ received this gift for men, that he might give it to men. As
this puts a great honour upon the ministry of the gospel, and
magnifies that office, which is so much vilified; so it lays a
mighty obligation upon the ministers of the gospel to devote
themselves entirely to Christ's service, as being <i>given to
him,</i></p>
<p class="indent" id="John.xviii-p37">(2.) But it is designed to extend to all
the elect, for they are elsewhere said to be given to Christ
(<scripRef id="John.xviii-p37.1" osisRef="Bible:John.6.37 Bible:John.6.39" parsed="|John|6|37|0|0;|John|6|39|0|0" passage="Joh 6:37,39"><i>ch.</i> vi. 37, 39</scripRef>),
and he often laid a stress upon this, that those he was to save
were given to him as his charge; to his care they were committed,
from his hand they were expected, and concerning them he received
commandments. He here shows,</p>
<p class="indent" id="John.xviii-p38">[1.] That the Father had authority to give
them: <i>Thine they were.</i> He did not give that which was none
of his own, but covenanted that he had a good title. The elect,
whom the Father gave to Christ, were his own in three
ways:—<i>First,</i> they were creatures, and their lives and
beings were derived from him. When they were given to Christ to be
<i>vessels of honour,</i> they were <i>in his hand, as clay in the
hand of the potter,</i> to be disposed of as God's wisdom saw most
for God's glory. <i>Secondly,</i> They were criminals, and their
lives and beings were forfeited to him. It was a remnant of fallen
mankind that was given to Christ to be redeemed, that might have
been made sacrifices to justice when they were pitched upon to be
the <i>monuments of mercy;</i> might justly have been <i>delivered
to the tormentors</i> when they were delivered to the Saviour.
<i>Thirdly,</i> They were chosen, and their lives and beings were
designed, for him; they were set apart for God, and were consigned
to Christ as his agent. This he insists upon again (<scripRef id="John.xviii-p38.1" osisRef="Bible:John.17.7" parsed="|John|17|7|0|0" passage="Joh 17:7"><i>v.</i> 7</scripRef>): <i>All things
whatsoever thou hast given me are of thee,</i> which, though it may
take in all that appertained to his office as Mediator, yet seems
especially to be meant of those that were given him. "They <i>are
of thee,</i> their being is of thee as the God of nature, their
well-being is of thee as the God of grace; they <i>are all of
thee,</i> and therefore, Father, I bring them all to thee, that
they may be all for thee."</p>
<p class="indent" id="John.xviii-p39">[2.] That he did accordingly give them to
the Son. <i>Thou gavest them to me,</i> as sheep to the shepherd,
to be kept; as patients to the physician, to be cured; children to
a tutor, to be educated; thus he will deliver up his charge
(<scripRef id="John.xviii-p39.1" osisRef="Bible:Heb.2.13" parsed="|Heb|2|13|0|0" passage="Heb 2:13">Heb. ii. 13</scripRef>), <i>The
children thou hast given me.</i> They were delivered to Christ,
<i>First,</i> That the election of grace might not be frustrated,
<i>that not one,</i> no not <i>of the little ones, might
perish.</i> That great concern must be lodged in some one good
hand, able to give sufficient security, <i>that the purpose of God
according to election might stand. Secondly,</i> That the
undertaking of Christ might not be fruitless; they were <i>given to
him as his seed,</i> in whom he should <i>see of the travail of his
soul and be satisfied</i> (<scripRef id="John.xviii-p39.2" osisRef="Bible:Isa.53.10-Isa.53.11" parsed="|Isa|53|10|53|11" passage="Isa 53:10,11">Isa.
liii. 10, 11</scripRef>), and might not <i>spend his strength,</i>
and shed his blood, <i>for nought, and in vain,</i> <scripRef id="John.xviii-p39.3" osisRef="Bible:Isa.49.4" parsed="|Isa|49|4|0|0" passage="Isa 49:4">Isa. xlix. 4</scripRef>. We may plead, as Christ
does, "Lord, keep my graces, keep my comforts, for <i>thine they
were, and thou gavest them to me.</i>"</p>
<p class="indent" id="John.xviii-p40">2. The care he had taken of them to teach
them (<scripRef id="John.xviii-p40.1" osisRef="Bible:John.17.6" parsed="|John|17|6|0|0" passage="Joh 17:6"><i>v.</i> 6</scripRef>): <i>I
have manifested thy name to them. I have given to them the words
which thou gavest to me,</i> <scripRef id="John.xviii-p40.2" osisRef="Bible:John.17.8" parsed="|John|17|8|0|0" passage="Joh 17:8"><i>v.</i>
8</scripRef>. Observe here,</p>
<p class="indent" id="John.xviii-p41">(1.) The great design of Christ's doctrine,
which was to manifest God's name, to declare him (<scripRef id="John.xviii-p41.1" osisRef="Bible:John.1.18" parsed="|John|1|18|0|0" passage="Joh 1:18"><i>ch.</i> i. 18</scripRef>), to instruct the
ignorant, and rectify the mistakes of a dark and foolish world
concerning God, that he might be better loved and worshipped.</p>
<p class="indent" id="John.xviii-p42">(2.) His faithful discharge of this
undertaking: <i>I have</i> done it. His fidelity appears, [1.] In
the truth of the doctrine. It agreed exactly with the instructions
he received from his Father. He gave not only the things, but the
very <i>words, that were given him.</i> Ministers, in wording their
message, must have an eye to <i>the words which the Holy Ghost
teaches.</i> [2.] In the tendency of his doctrine, which was to
manifest God's name. He did not seek himself, but, in all he did
and said, aimed to magnify his Father. Note, <i>First,</i> It is
Christ's prerogative to manifest God's name to the souls of the
children of men. <i>No man knows the Father, but he to whom the Son
will reveal him,</i> <scripRef id="John.xviii-p42.1" osisRef="Bible:Matt.11.27" parsed="|Matt|11|27|0|0" passage="Mt 11:27">Matt. xi.
27</scripRef>. He only has acquaintance with the Father, and so is
able to open the truth; and he only has access to the spirits of
men, and so is able to open the understanding. Ministers may
<i>publish the name of the Lord</i> (as Moses, <scripRef id="John.xviii-p42.2" osisRef="Bible:Deut.32.3" parsed="|Deut|32|3|0|0" passage="De 32:3">Deut. xxxii. 3</scripRef>), but Christ only can manifest
that name. By the word of Christ God is revealed to us; by the
Spirit of Christ God is revealed in us. Ministers may speak the
words of God to us, but Christ can give us his words, can put them
in us, as food, as treasure. <i>Secondly,</i> Sooner or later,
Christ will manifest God's name to all that were given him, and
will give them his word, to be the seed of their new birth, the
support of their spiritual life, and the earnest of their
everlasting bliss.</p>
<p class="indent" id="John.xviii-p43">3. The good effect of the care he had taken
of them, and the pains he had taken with them, (<scripRef id="John.xviii-p43.1" osisRef="Bible:John.17.6" parsed="|John|17|6|0|0" passage="Joh 17:6"><i>v.</i> 6</scripRef>): <i>They have kept they word</i>
(<scripRef id="John.xviii-p43.2" osisRef="Bible:John.17.7" parsed="|John|17|7|0|0" passage="Joh 17:7"><i>v.</i> 7</scripRef>), <i>they have
known that all things are of thee</i> (<scripRef id="John.xviii-p43.3" osisRef="Bible:John.17.8" parsed="|John|17|8|0|0" passage="Joh 17:8"><i>v.</i> 8</scripRef>); <i>they have received thy
words,</i> and embraced them, have given their assent and consent
to them, <i>and have known surely that I came out from thee, and
have believed that thou didst send me.</i> Observe here,</p>
<p class="indent" id="John.xviii-p44">(1.) What success the doctrine of Christ
had among those <i>that were given to him,</i> in several
particulars:—</p>
<p class="indent" id="John.xviii-p45">[1.] "They have received the words which I
gave them, as the ground receives the seed, and the earth drinks in
the rain." They attended to the words of Christ, apprehended in
some measure the meaning of them, and were affected with them: they
received the impression of them. The word was to them an
<i>ingrafted word.</i></p>
<p class="indent" id="John.xviii-p46">[2.] "<i>They have kept thy word,</i> have
continued in it; they have conformed to it." Christ's commandment
is then only kept when it is obeyed. Those that have to teach
others the commands of Christ ought to be themselves observant of
them. It was requisite that these should <i>keep what was committed
to them,</i> for it was to be transmitted by them to every place
for every age.</p>
<p class="indent" id="John.xviii-p47">[3.] "They have understood the word, and
have been sensible on what ground they went in receiving and
keeping it. They have been aware that thou art the original author
of that holy religion which I am come to institute, <i>that all
things whatsoever thou hast given me are of thee.</i>" All Christ's
offices and powers, all the gifts of the Spirit, all his graces and
comforts, which God <i>gave without measure to him,</i> were all
from God, contrived by his wisdom, appointed by his will, and
designed by his grace, for his own glory in man's salvation. Note,
It is a great satisfaction to us, in our reliance upon Christ, that
he, and all he is and has, all he said and did, all he is doing and
will do, are of God, <scripRef id="John.xviii-p47.1" osisRef="Bible:1Cor.1.30" parsed="|1Cor|1|30|0|0" passage="1Co 1:30">1 Cor. i.
30</scripRef>. We may therefore venture our souls upon Christ's
mediation, for it has a good bottom. If the righteousness be of
God's appointing, we shall be justified; if the grace be of his
dispensing, we shall be sanctified.</p>
<p class="indent" id="John.xviii-p48">[4.] They have set their seal to it:
<i>They have known surely that I came out from God,</i> <scripRef id="John.xviii-p48.1" osisRef="Bible:John.17.8" parsed="|John|17|8|0|0" passage="Joh 17:8"><i>v.</i> 8</scripRef>. See here, <i>First,</i>
What it is to believe; it is to <i>know surely,</i> to know <i>that
it is so of a truth.</i> The disciples were very weak and defective
in knowledge; yet Christ, who knew them better than they knew
themselves, passes his word for them that they did believe. Note,
We may know surely that which we neither do nor can know fully;
<i>may know the certainty of the things which are not seen,</i>
though we cannot particularly describe the nature of them. <i>We
walk by faith,</i> which knows surely, <i>not yet by sight,</i>
which knows clearly. <i>Secondly,</i> What it is we are to believe:
<i>that Jesus Christ came out from God,</i> as he is the Son of
God, in his person <i>the image of the invisible God,</i> and that
God did not send him; that in his undertaking he is the ambassador
of the eternal king: so that the Christian religion stands upon the
same footing, and is of equal authority, with natural religion; and
therefore all the doctrines of Christ are to be received as divine
truths, all his commands obeyed as divine laws, and all his
promises depended upon as divine securities.</p>
<p class="indent" id="John.xviii-p49">(2.) How Jesus Christ here speaks of this:
he enlarges upon it, [1.] As pleased with it himself. Though the
many instances of his disciples' dulness and weakness had grieved
him, yet their constant adherence to him, their gradual
improvements, and their great attainments at last, were his joy.
Christ is a Master that delights in the proficiency of his
scholars. He accepts the sincerity of their faith, and graciously
passes by the infirmity of it. See how willing he is to make the
best of us, and to say the best of us, thereby encouraging our
faith in him, and teaching us charity to one another, [2.] As
pleading it with the Father. He is praying for <i>those that were
given to him;</i> and he pleads that they had given themselves to
him. Note, The due improvement of grace received is a good plea,
according to the tenour of the new covenant, for further grace; for
so runs the promise. <i>To him that hath shall be given.</i> Those
that keep Christ's word, and believe on him, let Christ alone to
commend them, and, which is more, to recommend them to his
Father.</p>
<p class="indent" id="John.xviii-p50">4. He pleads the Father's own interest in
them (<scripRef id="John.xviii-p50.1" osisRef="Bible:John.17.9" parsed="|John|17|9|0|0" passage="Joh 17:9"><i>v.</i> 9</scripRef>): <i>I
pray for them, for they are thine;</i> and this by virtue of a
joint and mutual interest, which he and the Father have in what
pertained to each: <i>All mine are thine, and thine are mine.</i>
Between the Father and Son there can be no dispute (as there is
among the children of men) about <i>meum</i> and <i>tuum—mine and
thine,</i> for the matter was settled from eternity; <i>all mine
are thine, and thine are mine.</i> Here is,</p>
<p class="indent" id="John.xviii-p51">(1.) The plea particularly urged for his
disciples: <i>They are thine.</i> The consigning of the elect to
Christ was so far from making them less the Father's that it was in
order to making them the more so. Note, [1.] All that receive
Christ's word, and believe in him, are taken into covenant-relation
to the Father, and are looked upon as his; Christ presents them to
him, and they, through Christ, present themselves to him. Christ
has <i>redeemed us,</i> not to himself only, but <i>to God, by his
blood,</i> <scripRef id="John.xviii-p51.1" osisRef="Bible:Rev.5.9-Rev.5.10" parsed="|Rev|5|9|5|10" passage="Re 5:9,10">Rev. v. 9, 10</scripRef>.
They are <i>first-fruits unto God,</i> <scripRef id="John.xviii-p51.2" osisRef="Bible:Rev.14.4" parsed="|Rev|14|4|0|0" passage="Re 14:4">Rev. xiv. 4</scripRef>. [2.] This is a good plea in
prayer, Christ here pleads it, <i>They are thine;</i> we may plead
it for ourselves, <i>I am thine, save me;</i> and for others (as
Moses, <scripRef id="John.xviii-p51.3" osisRef="Bible:Exod.32.11" parsed="|Exod|32|11|0|0" passage="Ex 32:11">Exod. xxxii. 11</scripRef>),
"<i>They are thy people. They are thine;</i> wilt thou not provide
for thine own? Wilt thou not secure them, that they may not be run
down by the devil and the world? Wilt thou not secure thy interest
in them, that they may not depart from thee? <i>They are thine,</i>
own them as thine."</p>
<p class="indent" id="John.xviii-p52">(2.) The foundation on which this plea is
grounded: <i>All mine are thine, and thine are mine.</i> This
bespeaks the Father and Son to be, [1.] One in essence. Every
creature must say to God, <i>All mine are thine;</i> but none can
say to him, <i>All thine are mine,</i> but he that is the same in
substance with him and equal in power and glory. [2.] One in
interest; no separate or divided interests between them.
<i>First,</i> What the Father has as Creator is delivered over to
the Son, to be used and disposed of in subserviency to his great
undertaking. <i>All things are delivered to him</i> (<scripRef id="John.xviii-p52.1" osisRef="Bible:Matt.11.27" parsed="|Matt|11|27|0|0" passage="Mt 11:27">Matt. xi. 27</scripRef>); the grant is so
general that nothing is excepted but <i>he that did put all things
under him. Secondly,</i> What the Son has as Redeemer is designed
for the Father, and his kingdom shall shortly be delivered up to
him. All the benefits of redemption, purchased by the Son, are
intended for the Father's praise, and in his glory all the lines of
his undertaking centre: <i>All mine are thine.</i> The Son owns
none for his that are not devoted to the service of the Father; nor
will any thing be accepted as a piece of service to the Christian
religion which clashes with the dictates and laws of natural
religion. In a limited sense, every true believer may say, <i>All
thine are mine;</i> if God be ours in covenant, all he is and has
is so far ours that it shall be engaged for our good; and in an
unlimited sense every true believer does say, Lord, <i>all mine are
thine;</i> all laid at his feet, to be serviceable to him. And what
we have may be comfortably committed to God's care and blessing
when it is cheerfully submitted to his government and disposal:
"Lord, take care of what I have, for it is <i>all thine.</i>"</p>
<p class="indent" id="John.xviii-p53">5. He pleads his own concern in them: <i>I
am glorified in them</i>—<b><i>dedoxasmai</i></b>. (1.) <i>I have
been glorified in them.</i> What little honour Christ had in this
world was among his disciples; he had been glorified by their
attendance on him and obedience to him, their preaching and working
miracles in his name; and therefore <i>I pray for them.</i> Note,
Those shall have an interest in Christ's intercession in and by
whom he is glorified. (2.) "<i>I am to be glorified in them</i>
when I am gone to heaven; they are to bear up my name." The
apostles preached and wrought miracles <i>in Christ's name; the
Spirit in them glorified Christ</i> (<scripRef id="John.xviii-p53.1" osisRef="Bible:John.16.14" parsed="|John|16|14|0|0" passage="Joh 16:14"><i>ch.</i> xvi. 14</scripRef>): "<i>I am glorified in
them,</i> and therefore," [1.] "I concern myself for them." What
little interest Christ has in this degenerate world lies in his
church; and therefore it and all its affairs lie near his heart,
within the veil. [2.] "Therefore I commit them to the Father, who
has engaged to glorify the Son, and, upon this account, will have a
gracious eye to those in whom he is glorified." That in which God
and Christ are glorified may, with humble confidence, be committed
to God's special care.</p>
</div><scripCom id="John.xviii-p53.2" osisRef="Bible:John.17.11-John.17.16" parsed="|John|17|11|17|16" passage="Joh 17:11-16" type="Commentary"/><div class="Commentary" id="Bible:John.17.11-John.17.16">
<h4 id="John.xviii-p53.3">Christ's Intercessory
Prayer.</h4>
<p class="passage" id="John.xviii-p54">11 And now I am no more in the world, but these
are in the world, and I come to thee. Holy Father, keep through
thine own name those whom thou hast given me, that they may be one,
as we <i>are.</i>   12 While I was with them in the world, I
kept them in thy name: those that thou gavest me I have kept, and
none of them is lost, but the son of perdition; that the scripture
might be fulfilled.   13 And now come I to thee; and these
things I speak in the world, that they might have my joy fulfilled
in themselves.   14 I have given them thy word; and the world
hath hated them, because they are not of the world, even as I am
not of the world.   15 I pray not that thou shouldest take
them out of the world, but that thou shouldest keep them from the
evil.   16 They are not of the world, even as I am not of the
world.</p>
<p class="indent" id="John.xviii-p55">After the general pleas with which Christ
recommended his disciples to his Father's care follow the
particular petitions he puts up for them; and, 1. They all relate
to spiritual blessings in heavenly things. He does not pray that
they might be rich and great in the world, that they might raise
estates and get preferments, but that they might be kept from sin,
and furnished for their duty, and brought safely to heaven. Note,
The prosperity of the soul is the best prosperity; for what relates
to this Christ came to purchase and bestow, and so teaches us to
seek, in the first place, both for others and for ourselves. 2.
They are such blessings as were suited to their present state and
case, and their various exigencies and occasions. Note, Christ's
intercession is always pertinent. Our <i>advocate with the
Father</i> is acquainted with all the particulars of our wants and
burdens, our dangers and difficulties, and knows how to accommodate
his intercession to each, as to Peter's peril, which he himself was
not aware of (<scripRef id="John.xviii-p55.1" osisRef="Bible:Luke.22.32" parsed="|Luke|22|32|0|0" passage="Lu 22:32">Luke xxii.
32</scripRef>), <i>I have prayed for thee.</i> 3. He is large and
full in the petitions, orders them before his Father, and <i>fills
his mouth with arguments,</i> to teach us fervency and importunity
in prayer, to be large in prayer, and dwell upon our errands at the
throne of grace, wrestling as Jacob, <i>I will not let thee go,
except thou bless me.</i></p>
<p class="indent" id="John.xviii-p56">Now the first thing Christ prays for, for
his disciples, is their preservation, in <scripRef id="John.xviii-p56.1" osisRef="Bible:John.17.11-John.17.16" parsed="|John|17|11|17|16" passage="Joh 17:11-16">these verses</scripRef>, in order to which he
commits them all to his Father's custody. Keeping supposes danger,
and their danger arose <i>from the world,</i> the world wherein
they were, <i>the evil</i> of this he begs they might be kept from.
Now observe,</p>
<p class="indent" id="John.xviii-p57">I. The request itself: <i>Keep them from
the world.</i> There were two ways of their being delivered from
the world:—</p>
<p class="indent" id="John.xviii-p58">1. By taking them out of it; and he does
not pray that they might be so delivered: <i>I pray not that thou
shouldest take them out of the world;</i> that is,</p>
<p class="indent" id="John.xviii-p59">(1.) "I pray not that they may be speedily
removed by death." If the world will be vexatious to them, the
readiest way to secure them would be to hasten them out of it to a
better world, that will give them better treatment. Send chariots
and horses of fire for them, to fetch them to heaven; Job, Elijah,
Jonah, Moses, when that occurred which fretted them, prayed that
they might be <i>taken out of the world;</i> but Christ would not
pray so for his disciples, for two reasons:—[1.] Because he came
to conquer, not to countenance, those intemperate heats and
passions which make men impatient of life, and importunate for
death. It is his will that we should take up our cross, and not
outrun it. [2.] Because he had work for them to do in the world;
the world, though sick of them (<scripRef id="John.xviii-p59.1" osisRef="Bible:Acts.22.22" parsed="|Acts|22|22|0|0" passage="Ac 22:22">Acts
xxii. 22</scripRef>), and therefore not worthy of them (<scripRef id="John.xviii-p59.2" osisRef="Bible:Heb.11.38" parsed="|Heb|11|38|0|0" passage="Heb 11:38">Heb. xi. 38</scripRef>), yet could ill spare
them. In pity therefore to this dark world, Christ would not have
these lights removed out of it, but continued in it, especially for
the sake of those in the world that were to <i>believe in him
through their word.</i> Let not them be taken out of the world when
their Master is; they must each in his own order die a martyr, but
not till they have finished their testimony. Note, <i>First,</i>
The taking of good people out of the world is a thing by no means
to be desired, but rather dreaded and laid to heart, <scripRef id="John.xviii-p59.3" osisRef="Bible:Isa.57.1" parsed="|Isa|57|1|0|0" passage="Isa 57:1">Isa. lvii. 1</scripRef>. <i>Secondly,</i> Though
Christ loves his disciples, he does not presently send for them to
heaven, as soon as they are effectually called, but leaves them for
some time in this world, that they may do good and glorify God upon
earth, and be ripened for heaven. Many good people are spared to
live, because they can ill be spared to die.</p>
<p class="indent" id="John.xviii-p60">(2.) "I pray not that they may be totally
freed and exempted from the troubles of this world, and taken out
of the toil and terror of it into some place of ease and safety,
there to live undisturbed; this is not the preservation I desire
for them." <i>Non ut omni molestia liberati otium et delicias
colant, sed ut inter media pericula salvi tamen maneant Dei
auxilio—Not that, being freed from all trouble, they may bask in
luxurious ease, but that by the help of God they may be preserved
in a scene of danger;</i> so Calvin. Not that they may be kept from
all conflict with the world, but that they may not be overcome by
it; not that, as Jeremiah wished, they might <i>leave their people,
and go from them</i> (<scripRef id="John.xviii-p60.1" osisRef="Bible:Jer.9.2" parsed="|Jer|9|2|0|0" passage="Jer 9:2">Jer. ix.
2</scripRef>), but that, like Ezekiel, <i>their faces may be strong
against the faces of wicked men,</i> <scripRef id="John.xviii-p60.2" osisRef="Bible:Ezek.3.8" parsed="|Ezek|3|8|0|0" passage="Eze 3:8">Ezek. iii. 8</scripRef>. It is more the honour of a
Christian soldier by faith to <i>overcome the world</i> than by a
monastical vow to retreat from it; and more for the honour of
Christ to serve him in a city than to serve him in a cell.</p>
<p class="indent" id="John.xviii-p61">2. Another way is by keeping them from the
corruption that is in the world; and he prays they may be thus
kept, <scripRef id="John.xviii-p61.1" osisRef="Bible:John.17.11 Bible:John.17.15" parsed="|John|17|11|0|0;|John|17|15|0|0" passage="Joh 17:11,15"><i>v.</i> 11, 15</scripRef>.
Here are three branches of this petition:—</p>
<p class="indent" id="John.xviii-p62">(1.) <i>Holy Father, keep those whom thou
hast given me.</i></p>
<p class="indent" id="John.xviii-p63">[1.] Christ was now leaving them; but let
them not think that their defence was departed from them; no, he
does here, in their hearing, commit them to the custody of his
Father and their Father. Note, It is the unspeakable comfort of all
believers that Christ himself has committed them to the care of
God. Those cannot but be safe whom the almighty God keeps, and he
cannot but keep those whom the Son of his love commits to him, in
the virtue of which we may by faith <i>commit the keeping of our
souls to God,</i> <scripRef id="John.xviii-p63.1" osisRef="Bible:1Pet.4.19 Bible:2Tim.1.12" parsed="|1Pet|4|19|0|0;|2Tim|1|12|0|0" passage="1Pe 4:19,2Ti 1:12">1 Pet. iv.
19; 2 Tim. i. 12</scripRef>. <i>First,</i> He here puts them under
the divine protection, that they may not be run down by the malice
of their enemies; that they and all their concerns may be the
particular care of the divine Providence: "<i>Keep</i> their lives,
till they have done their work; keep their comforts, and let them
not be broken in upon by the hardships they meet with; keep up
their interest in the world, and let it not sink." To this prayer
is owing the wonderful preservation of the gospel ministry and
gospel church in the world unto this day; if God had not graciously
kept both, and kept up both, they had been extinguished and lost
long ago. <i>Secondly,</i> He puts them under the divine tuition,
that they may not themselves run away from their duty, nor be led
aside by the treachery of their own hearts: "<i>Keep them</i> in
their integrity, keep them disciples, keep them close to their
duty." We need God's power not only to put us into a state of
grace, but to keep us in it. See, <scripRef id="John.xviii-p63.2" osisRef="Bible:John.10.28-John.10.29 Bible:1Pet.1.15" parsed="|John|10|28|10|29;|1Pet|1|15|0|0" passage="Joh 10:28,29,1Pe 1:15"><i>ch.</i> x. 28, 29; 1 Pet. i.
5</scripRef>.</p>
<p class="indent" id="John.xviii-p64">[2.] The titles he gives to him he prays
to, and them he prays for, enforce the petition. <i>First,</i> He
speaks to God as a <i>holy Father.</i> In committing ourselves and
others to the divine care, we may take encouragement, 1. From the
attribute of his holiness, for this is engaged for the preservation
of his holy ones; he hath <i>sworn by his holiness,</i> <scripRef id="John.xviii-p64.1" osisRef="Bible:Ps.89.35" parsed="|Ps|89|35|0|0" passage="Ps 89:35">Ps. lxxxix. 35</scripRef>. If he be a holy God
and hate sin, he will make those holy that are his, and keep them
from sin, which they also hate and dread as the greatest evil. 2.
From this relation of a Father, wherein he stands to us through
Christ. If he be a Father, he will take care of his own children,
will teach them and keep them; who else should? <i>Secondly,</i> He
speaks of them as those whom the Father had <i>given him.</i> What
we receive as our Father's gifts, we may comfortably remit to our
Father's care. "Father, keep the graces and comforts thou hast
given me; the children thou hast given me; the ministry <i>I have
received.</i>"</p>
<p class="indent" id="John.xviii-p65">(2.) <i>Keep</i> them <i>through thine own
name.</i> That is, [1.] Keep them for thy name's sake; so some.
"Thy name and honour are concerned in their preservation as well as
mine, for both will suffer by it if they either revolt or sink."
The Old Testament saints often pleaded, for <i>thy name's sake;</i>
and those may with comfort plead it that are indeed more concerned
for the honour of God's name than for any interest of their own.
[2.] Keep them in thy name; so others; the original is so, <b><i>en
to onomati</i></b>. "Keep them in the knowledge and fear of thy
name; keep them in the profession and service of thy name, whatever
it cost them. Keep them in the interest of thy name, and let them
ever be faithful to this; keep them in thy truths, in thine
ordinances, in the way of thy commandments." [3.] Keep them by or
through thy name; so others. "Keep them by thine own power, in
thine own hand; keep them thyself, undertake for them, let them be
thine own immediate care. Keep them by those means of preservation
which thou hast thyself appointed, and by which thou hast made
thyself known. Keep them by thy word and ordinances; let thy name
be their strong tower, thy tabernacle their pavilion."</p>
<p class="indent" id="John.xviii-p66">(3.) <i>Keep them from the evil,</i> or out
of the evil. He had taught them to pray daily, <i>Deliver us from
evil,</i> and this would encourage them to pray. [1.] "Keep them
from the evil one, the devil and all his instruments; that wicked
one and all his children. Keep them from Satan as a tempter, that
either he may not have leave to sift them, or that their faith may
not fail. Keep them from him as a destroyer, that he may not drive
them to despair." [2.] "Keep them from the evil thing, that is sin;
from every thing that looks like it, or leads to it. Keep them,
that they do no evil," <scripRef id="John.xviii-p66.1" osisRef="Bible:2Cor.13.7" parsed="|2Cor|13|7|0|0" passage="2Co 13:7">2 Cor. xiii.
7</scripRef>. Sin is that evil which, above any other, we should
dread and deprecate. [3.] "Keep them from the evil of the world,
and of their tribulation in it, so that it may have no sting in it,
no malignity;" not that they might be kept from affliction, but
kept through it, that the property of their afflictions might be so
altered as that there might be no evil in them, nothing to them any
harm.</p>
<p class="indent" id="John.xviii-p67">II. The reasons with which he enforces
these requests for their preservation, which are five:—</p>
<p class="indent" id="John.xviii-p68">1. He pleads that hitherto he had kept them
(<scripRef id="John.xviii-p68.1" osisRef="Bible:John.17.12" parsed="|John|17|12|0|0" passage="Joh 17:12"><i>v.</i> 12</scripRef>): "<i>While
I was with them in the world, I have kept them in thy name,</i> in
the true faith of the gospel and the service of God; those that
thou gavest me for my constant attendants I have kept, they are all
safe, and none of them missing, none of them revolted nor ruined,
<i>but the son of perdition;</i> he is lost, that the scripture
might be fulfilled." Observe,</p>
<p class="indent" id="John.xviii-p69">(1.) Christ's faithful discharge of his
undertaking concerning his disciples: <i>While he was with them, he
kept them,</i> and his care concerning them was not in vain. He
kept them in God's name, preserved them from falling into any
dangerous errors or sins, from striking in with the Pharisees, who
would have <i>compassed sea and land to make proselytes</i> of
them; he kept them from deserting him, and returning to the little
all they had left for him; he had them still under his eye and care
when he sent them to peach; <i>went not his heart with them?</i>
Many that followed him awhile took offence at something or other,
and went off; but he kept the twelve that they should not go away.
He kept them from falling into the hands of persecuting enemies
that sought their lives; kept them when he surrendered himself,
<scripRef id="John.xviii-p69.1" osisRef="Bible:John.18.9" parsed="|John|18|9|0|0" passage="Joh 18:9"><i>ch.</i> xviii. 9</scripRef>.
<i>While he was with them</i> he kept them in a visible manner by
instructions till sounding in their ears, miracles still done
before their eyes; when he was gone from them, they must be kept in
a more spiritual manner. Sensible comforts and supports are
sometimes given and sometimes withheld; but, when they are
withdrawn, yet they are not left comfortless. What Christ here says
of his immediate followers is true of all the saints while they are
here in this world; Christ keeps them <i>in God's name.</i> It is
implied, [1.] That they are weak, and cannot keep themselves; their
own hands are not sufficient for them. [2.] That they are, in God's
account, valuable and worth the keeping; precious in his sight and
honourable; his treasure, his jewels. [3.] That their salvation is
designed, for to this it is that they are kept, <scripRef id="John.xviii-p69.2" osisRef="Bible:1Pet.1.5" parsed="|1Pet|1|5|0|0" passage="1Pe 1:5">1 Pet. i. 5</scripRef>. As the wicked are reserved for
the day of evil, so the righteous are preserved for the day of
bliss. [4.] That they are the charge of the Lord Jesus; for as his
charge he keeps them, and exposed himself like the good shepherd
for the preservation of the sheep.</p>
<p class="indent" id="John.xviii-p70">(2.) The comfortable account he gives of
his undertaking: <i>None of them is lost.</i> Note, Jesus Christ
will certainly keep all that were given to him, so that none of
them shall be totally and finally lost; they may think themselves
lost, and may be nearly lost (in imminent peril); but it is the
Father's will that he should <i>lose none,</i> and none he will
lose (<scripRef id="John.xviii-p70.1" osisRef="Bible:John.6.39" parsed="|John|6|39|0|0" passage="Joh 6:39"><i>ch.</i> vi. 39</scripRef>);
so it will appear when they come all together, and none of them
shall be wanting.</p>
<p class="indent" id="John.xviii-p71">(3.) A brand put upon Judas, as none of
those whom he had undertaken to keep. He was among those that were
given to Christ, but not of them. He speaks of Judas as already
lost, for he had abandoned the society of his Master and his
fellow-disciples, and abandoned himself to the devil's guidance,
and in a little time would <i>go to his own place;</i> he is as
good as lost. But the apostasy and ruin of Judas were no reproach
at all to his Master, or his family; for, [1.] He was <i>the son of
perdition,</i> and therefore not one of those that were given to
Christ to be kept. He deserved perdition, and God left him to throw
himself headlong into it. He was the <i>son of the destroyer,</i>
as Cain, <i>who was of that wicked one.</i> That great enemy whom
the Lord <i>will consume</i> is called a <i>son of perdition,</i>
because he is a <i>man of sin,</i> <scripRef id="John.xviii-p71.1" osisRef="Bible:2Thess.2.3" parsed="|2Thess|2|3|0|0" passage="2Th 2:3">2
Thess. ii. 3</scripRef>. It is an awful consideration that one of
the apostles proved a son of perdition. No man's place or name in
the church, no man's privileges or opportunities of getting grace,
no man's profession or external performances, will secure him from
ruin, if his heart be not right with God; nor are any more likely
to prove sons of perdition at last, after a plausible course of
profession, than those that like Judas love the bag; but Christ's
distinguishing Judas from those that were given him (for <b><i>ei
me</i></b> is adversative, not exceptive) intimates that the truth
and true religion ought not to suffer for the treachery of those
that are false to it, <scripRef id="John.xviii-p71.2" osisRef="Bible:1John.2.19" parsed="|1John|2|19|0|0" passage="1Jo 2:19">1 John ii.
19</scripRef>. [2.] The scripture was fulfilled; the sin of Judas
was foreseen of God's counsel and foretold in his word, and the
event would certainly follow after the prediction as a consequent,
though it cannot be said necessarily to follow from it as an
effect. See <scripRef id="John.xviii-p71.3" osisRef="Bible:Ps.41.9 Bible:Ps.69.25 Bible:Ps.109.8" parsed="|Ps|41|9|0|0;|Ps|69|25|0|0;|Ps|109|8|0|0" passage="Ps 41:9,69:25,109:8">Ps. xli. 9;
lxix. 25; cix. 8</scripRef>. We should be amazed at the treachery
of apostates, were we not <i>told of it before.</i></p>
<p class="indent" id="John.xviii-p72">2. He pleads that he was now under a
necessity of leaving them, and could no longer watch over them in
the way that he had hitherto done (<scripRef id="John.xviii-p72.1" osisRef="Bible:John.17.11" parsed="|John|17|11|0|0" passage="Joh 17:11"><i>v.</i> 11</scripRef>): "Keep them now, that I may
not lose the labour I bestowed upon them while I was with them.
Keep them, <i>that they may be one</i> with us <i>as we are</i>
with each other." We shall have occasion to speak of this,
<scripRef id="John.xviii-p72.2" osisRef="Bible:John.17.21" parsed="|John|17|21|0|0" passage="Joh 17:21"><i>v.</i> 21</scripRef>. But see
here,</p>
<p class="indent" id="John.xviii-p73">(1.) With what pleasure he speaks of his
own departure. He expresses himself concerning it with an air of
triumph and exultation, with reference both to the world he left
and the world he removed to. [1.] "<i>Now I am no more in the
world.</i> Now farewell to this provoking troublesome world. I have
had enough of it, and now the welcome hour is at hand when I shall
be <i>no more in it.</i> Now that I have finished the work I had to
do in it, I have done with it; nothing remains now but to hasten
out of it as fast as I can." Note, It should be a pleasure to those
that have their home in the other world to think of being <i>no
more in this world;</i> for when we have done what we have to do in
this world, and are made meet for that, what is there here that
should court our stay? When we receive a sentence of death within
ourselves, with what a holy triumph should we say, "<i>Now I am no
more in this world,</i> this dark deceitful world, this poor empty
world, this tempting defiling world; no more vexed with its thorns
and briars, no more endangered by its nets and snares; now I shall
wander no more in this howling wilderness, be tossed no more on
this stormy sea; <i>now I am no more in this world,</i> but can
cheerfully quit it, and give it a final farewell." [2.] <i>Now I
come to thee.</i> To get clear of the world is but the one half of
the comfort of a dying Christ, of a dying Christian; the far better
half is to think of going to the Father, to sit down in the
immediate, uninterrupted, and everlasting enjoyment of him. Note,
Those who love God cannot but be pleased to think of coming to him,
though it be through the valley of the shadow of death. When we go,
to be <i>absent from the body,</i> it is to be <i>present with the
Lord,</i> like children fetched home from school to their father's
house. "Now come I to thee whom I have chosen and served, and whom
my soul thirsteth after; to thee the fountain of light and life,
the crown and centre of bliss and joy; now my longings shall be
satisfied, my hopes accomplished, my happiness completed, for
<i>now come I to thee.</i>"</p>
<p class="indent" id="John.xviii-p74">(2.) With what a tender concern he speaks
of those whom he left behind: "<i>But these are in the world.</i> I
have found what an evil world it is, what will become of these dear
little ones that must stay in it? <i>Holy Father, keep them;</i>
they will want my presence, let them have thine. They have now more
need than ever to be kept, for I am sending them out further into
the world than they have yet ventured; they must <i>launch forth
into the deep,</i> and have business to do in these great waters,
and will be lost if thou do not keep them." Observe here, [1.]
That, when our Lord Jesus was going to the Father, he carried with
him a tender concern for <i>his own that are in the world;</i> and
continued to compassionate them. He bears their names upon his
breast-plate, nay, upon his heart, and has <i>graven them</i> with
the nails of his cross <i>upon the palms of his hands;</i> and when
he is out of their sight they are not out of his, much less out of
his mind. We should have such a pity for those that are launching
out into the world when we are got almost through it, and for those
that are left behind in it when we are leaving it. [2.] That, when
Christ would express the utmost need his disciples had of divine
preservation, he only says, <i>They are in the world;</i> this
bespeaks danger enough to those who are bound for heaven, whom a
flattering world would divert and seduce, and a malignant world
would hate and persecute.</p>
<p class="indent" id="John.xviii-p75">3. He pleads what a satisfaction it would
be to them to know themselves safe, and what a satisfaction it
would be to him to see them easy: <i>I speak this, that they may
have my joy fulfilled in themselves,</i> <scripRef id="John.xviii-p75.1" osisRef="Bible:John.17.13" parsed="|John|17|13|0|0" passage="Joh 17:13"><i>v.</i> 13</scripRef>. Observe,</p>
<p class="indent" id="John.xviii-p76">(1.) Christ earnestly desired the fulness
of the joy of his disciples, for it is his will that they should
rejoice evermore. He was leaving them in tears and troubles, and
yet took effectual care to <i>fulfil their joy.</i> When they
thought their joy in him was brought to an end, then was it
advanced nearer to perfection than ever it had been, and they were
fuller of it. We are here taught, [1.] To found our joy in Christ:
"It is <i>my joy,</i> joy of my giving, or rather joy that I am the
matter of." Christ is a Christian's joy, his chief joy. Joy in the
world is withering with it; joy in Christ is everlasting, like him.
[2.] To build up our joy with diligence; for it is the duty as well
as privilege of all true believers; no part of the Christian life
is pressed upon us more earnestly, <scripRef id="John.xviii-p76.1" osisRef="Bible:Phil.3.1 Bible:Phil.4.4" parsed="|Phil|3|1|0|0;|Phil|4|4|0|0" passage="Php 3:1,4:4">Phil. iii. 1; iv. 4</scripRef>. [3.] To aim at the
perfection of this joy, that we may have it fulfilled in us, for
this Christ would have.</p>
<p class="indent" id="John.xviii-p77">(2.) In order hereunto, he did thus
solemnly commit them to his Father's care and keeping and took them
for witnesses that he did so: <i>These things I speak in the
world,</i> while I am yet with them in the world. His intercession
in heaven for their preservation would have been as effectual in
itself; but saying this in the world would be a greater
satisfaction and encouragement to them, and would enable them to
<i>rejoice in tribulation.</i> Note, [1.] Christ has not only
treasured up comforts for his people, in providing for their future
welfare, but has given out comforts to them, and said that which
will be for their present satisfaction. He here condescended in the
presence of his disciples to publish his last will and testament,
and (which many a testator is shy of) lets them know what legacies
he had left them, and how well they were secured, that they might
have strong consolation. [2.] Christ's intercession for us is
enough to fulfil or joy in him; nothing more effectual to silence
all our fears and mistrusts, and to furnish us with strong
consolation, than this, that he always appears in the presence of
God for us; therefore the apostle puts a <i>yea rather</i> upon
this, <scripRef id="John.xviii-p77.1" osisRef="Bible:Rom.8.34" parsed="|Rom|8|34|0|0" passage="Ro 8:34">Rom. viii. 34</scripRef>. And see
<scripRef id="John.xviii-p77.2" osisRef="Bible:Heb.7.25" parsed="|Heb|7|25|0|0" passage="Heb 7:25">Heb. vii. 25</scripRef>.</p>
<p class="indent" id="John.xviii-p78">4. He pleads the ill usage they were likely
to meet with in the world, for his sake (<scripRef id="John.xviii-p78.1" osisRef="Bible:John.17.14" parsed="|John|17|14|0|0" passage="Joh 17:14"><i>v.</i> 14</scripRef>): "<i>I have given them thy
word</i> to be published to the world, <i>and they have received
it,</i> have believed it themselves, and accepted the trust of
transmitting it to the world; and therefore <i>the world hath hated
them,</i> as also because they are <i>not of the world,</i> any
more than I." Here we have,</p>
<p class="indent" id="John.xviii-p79">(1.) The world's enmity to Christ's
followers. While Christ was with them, though as yet they had given
but little opposition to the world, yet it hates them, much more
would it do so when by their more extensive preaching of the gospel
they would <i>turn the world upside down.</i> "Father, stand their
friend," says Christ, "for they are likely to have many enemies;
let them have thy love, for the world's hatred is entailed upon
them. In the midst of those fiery darts, let them be <i>compassed
with thy favour as with a shield.</i>" It is God's honour to take
part with the weaker side, and to help the helpless. <i>Lord, be
merciful to them, for men would swallow</i> them up.</p>
<p class="indent" id="John.xviii-p80">(2.) The reasons of this enmity, which
strengthen the plea. [1.] It is implied that one reason is because
they had received the word of God as it was sent them by the hand
of Christ, when the greatest part of the world rejected it, and set
themselves against those who were the preachers and professors of
it. Note, Those that receive Christ's good will and good word must
expect the world's ill will and ill word. Gospel ministers have
been in a particular manner hated by the world, because they call
men out of the world, and separate them from it, and teach them not
to conform to it, and so condemn the world. "<i>Father, keep
them</i> for it is for thy sake that they are exposed; they are
sufferers for thee." Thus the psalmist pleads, <i>For thy sake I
have borne reproach,</i> <scripRef id="John.xviii-p80.1" osisRef="Bible:Ps.69.7" parsed="|Ps|69|7|0|0" passage="Ps 69:7">Ps. lxix.
7</scripRef>. Note, Those that keep the word of Christ's patience
are entitled to special protection in the hour of temptation,
<scripRef id="John.xviii-p80.2" osisRef="Bible:Rev.3.10" parsed="|Rev|3|10|0|0" passage="Re 3:10">Rev. iii. 10</scripRef>. That cause
which makes a martyr may well make a joyful sufferer. [2.] Another
reason is more express; the world hates them, because they <i>are
not of the world.</i> Those to whom the word of Christ comes in
power are not of the world, for it has this effect upon all that
receive it in the love of it that it weans them from the wealth of
the world, and turns them against the wickedness of the world, and
therefore the world bears them a grudge.</p>
<p class="indent" id="John.xviii-p81">5. He pleads their conformity to himself in
a holy non-conformity to the world (<scripRef id="John.xviii-p81.1" osisRef="Bible:John.17.16" parsed="|John|17|16|0|0" passage="Joh 17:16"><i>v.</i> 16</scripRef>): "Father, keep them, for they
are of my spirit and mind, <i>they are not of the world, even as I
am not of the world.</i>" Those may in faith commit themselves to
God's custody, (1.) Who are <i>as Christ was in this world,</i> and
tread in his steps. God will love those that are like Christ. (2.)
Who do not engage themselves in the world's interest, nor devote
themselves to its service. Observe, [1.] That Jesus Christ was not
of this world; he never had been of it, and least of all now that
he was upon the point of leaving it. This intimates, <i>First,</i>
His state; he was none of the world's favourites nor darlings, none
of its princes nor grandees; worldly possessions he had none, not
even <i>where to lay his head;</i> nor worldly power, he was no
judge nor divider. <i>Secondly,</i> His Spirit; he was perfectly
dead to the world, the prince of this world had nothing in him, the
things of this world were nothing to him; not honour, for he
<i>made himself of no reputation;</i> not riches, for <i>for our
sakes he became poor;</i> not pleasures, for he <i>acquainted
himself with grief.</i> See <scripRef id="John.xviii-p81.2" osisRef="Bible:John.8.23" parsed="|John|8|23|0|0" passage="Joh 8:23"><i>ch.</i>
viii. 23</scripRef>. [2.] That therefore true Christians are not of
this world. The Spirit of Christ in them is opposite to the spirit
of the world. <i>First,</i> It is their lot to be despised by the
world; they are not in favour with the world any more than their
Master before them was. <i>Secondly,</i> It is their privilege to
be delivered from the world; as Abraham out of the land of his
nativity. <i>Thirdly,</i> It is their duty and character to be dead
to the world. Their most pleasing converse is, and should be, with
another world, and their prevailing concern about the business of
that world, not of this. Christ's disciples were weak, and had many
infirmities; yet this he could say for them, They were not of the
world, not of the earth, and therefore he recommends them to the
care of Heaven.</p>
</div><scripCom id="John.xviii-p81.3" osisRef="Bible:John.17.17-John.17.19" parsed="|John|17|17|17|19" passage="Joh 17:17-19" type="Commentary"/><div class="Commentary" id="Bible:John.17.17-John.17.19">
<h4 id="John.xviii-p81.4">Christ's Intercessory
Prayer.</h4>
<p class="passage" id="John.xviii-p82">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.</p>
<p class="indent" id="John.xviii-p83">The next thing he prayed for for them was
that they might be sanctified; not only kept from evil, but made
good.</p>
<p class="indent" id="John.xviii-p84">I. Here is the petition (<scripRef id="John.xviii-p84.1" osisRef="Bible:John.17.17" parsed="|John|17|17|0|0" passage="Joh 17:17"><i>v.</i> 17</scripRef>): <i>Sanctify them through thy
truth,</i> through thy word, for <i>thy word is truth;</i> it is
true—it is truth itself. He desires they may be sanctified,</p>
<p class="indent" id="John.xviii-p85">1. As Christians. Father, make them holy,
and this will be their preservation, <scripRef id="John.xviii-p85.1" osisRef="Bible:1Thess.5.23" parsed="|1Thess|5|23|0|0" passage="1Th 5:23">1
Thess. v. 23</scripRef>. Observe here,</p>
<p class="indent" id="John.xviii-p86">(1.) The grace desired—sanctification. The
disciples were sanctified, for they were not of the world; yet he
prays, <i>Father sanctify them,</i> 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 <i>light shine more and
more.</i>" [3.] "Complete it, crown it with the perfection of
holiness; sanctify them throughout and to the end." Note,
<i>First,</i> 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.
<i>Secondly,</i> 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; <i>he that is holy must be holy still,</i> more holy
still, pressing forward, soaring upward, as those that have not
attained. <i>Thirdly,</i> It is God that sanctifies as well as God
that justified, <scripRef id="John.xviii-p86.1" osisRef="Bible:2Cor.5.5" parsed="|2Cor|5|5|0|0" passage="2Co 5:5">2 Cor. v. 5</scripRef>.
<i>Fourthly,</i> It is an encouragement to us, in our prayers for
sanctifying grace, that it is what Christ intercedes for for
us.</p>
<p class="indent" id="John.xviii-p87">(2.) The means of conferring this
grace—<i>through thy truth, thy word is truth.</i> Not that the
Holy One of Israel is hereby limited to means, but in the
<i>counsel of peace</i> 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 (<scripRef id="John.xviii-p87.1" osisRef="Bible:1Pet.1.23" parsed="|1Pet|1|23|0|0" passage="1Pe 1:23">1 Pet. i. 23</scripRef>), and the food of the new life,
<scripRef id="John.xviii-p87.2" osisRef="Bible:1Pet.2.1-1Pet.2.2" parsed="|1Pet|2|1|2|2" passage="1Pe 2:1,2">1 Pet. ii. 1-2</scripRef>.</p>
<p class="indent" id="John.xviii-p88">2. As ministers. "<i>Sanctify them,</i> set
them apart for thyself and service; let their call to the
apostleship be ratified in heaven." Prophets were said to be
sanctified, <scripRef id="John.xviii-p88.1" osisRef="Bible:Jer.1.5" parsed="|Jer|1|5|0|0" passage="Jer 1:5">Jer. i. 5</scripRef>.
Priests and Levites were so. <i>Sanctify them;</i> 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, <scripRef id="John.xviii-p88.2" osisRef="Bible:Rom.1.1" parsed="|Rom|1|1|0|0" passage="Ro 1:1">Rom. i.
1</scripRef>. I have called them, they have consented; Father, say
<i>Amen</i> 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." <scripRef id="John.xviii-p88.3" osisRef="Bible:1Cor.9.13-1Cor.9.14" parsed="|1Cor|9|13|9|14" passage="1Co 9:13,14">1 Cor. ix. 13,
14</scripRef>. 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 <i>Urim</i> and <i>Thummim, light</i> and
<i>integrity.</i></p>
<p class="indent" id="John.xviii-p89">II. We have here two pleas or arguments to
enforce the petition for the disciples' sanctification:—</p>
<p class="indent" id="John.xviii-p90">1. The mission they had from him (<scripRef id="John.xviii-p90.1" osisRef="Bible:John.17.18" parsed="|John|17|18|0|0" passage="Joh 17:18"><i>v.</i> 18</scripRef>): "<i>As thou hast sent
me into the world,</i> to be thine ambassador to the children of
men, so now that I am recalled <i>have I sent them into the
world,</i> as my delegates." Now here,</p>
<p class="indent" id="John.xviii-p91">(1.) Christ speaks with great assurance of
his own mission: <i>Thou hast sent me into the world.</i> 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.</p>
<p class="indent" id="John.xviii-p92">(2.) He speaks with great satisfaction of
the commission he had given his disciples "<i>So have I sent
them</i> 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
(<scripRef id="John.xviii-p92.1" osisRef="Bible:John.20.21" parsed="|John|20|21|0|0" passage="Joh 20:21"><i>ch.</i> xx. 21</scripRef>) 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 <i>apostle</i> (<scripRef id="John.xviii-p92.2" osisRef="Bible:Heb.3.1" parsed="|Heb|3|1|0|0" passage="Heb 3:1">Heb. iii. 1</scripRef>), a <i>minister</i> (<scripRef id="John.xviii-p92.3" osisRef="Bible:Rom.15.8" parsed="|Rom|15|8|0|0" passage="Ro 15:8">Rom. xv. 8</scripRef>), a <i>messenger,</i>
<scripRef id="John.xviii-p92.4" osisRef="Bible:Mal.3.1" parsed="|Mal|3|1|0|0" passage="Mal 3:1">Mal. iii. 1</scripRef>. 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 <i>received gifts for men</i> (<scripRef id="John.xviii-p92.5" osisRef="Bible:Ps.68.18" parsed="|Ps|68|18|0|0" passage="Ps 68:18">Ps. lxviii. 18</scripRef>), and then gave them to men
(<scripRef id="John.xviii-p92.6" osisRef="Bible:Eph.4.8" parsed="|Eph|4|8|0|0" passage="Eph 4:8">Eph. iv. 8</scripRef>), and therefore
<i>prays aid</i> of his Father to warrant and uphold those gifts,
and confirm his grant of them. The Father <i>sanctified him</i>
when <i>he sent him into the world,</i> <scripRef id="John.xviii-p92.7" osisRef="Bible:John.10.36" parsed="|John|10|36|0|0" passage="Joh 10:36"><i>ch.</i> x. 36</scripRef>. Now, they being sent as he
was, let them also be sanctified.</p>
<p class="indent" id="John.xviii-p93">2. The merit he had for them is another
thing here pleaded (<scripRef id="John.xviii-p93.1" osisRef="Bible:John.17.19" parsed="|John|17|19|0|0" passage="Joh 17:19"><i>v.</i>
19</scripRef>): <i>For their sakes I sanctify myself.</i> Here is,
(1.) Christ's designation of himself to the work and office of
Mediator: <i>I sanctified myself.</i> He entirely devoted himself
to the undertaking, and all the parts of it, especially that which
he was now going about—the <i>offering up of himself without spot
unto God, by the eternal Spirit.</i> He, as the priest and altar,
sanctified himself as the sacrifice. When he said, Father,
<i>glorify thy name</i>—Father, <i>thy will be done</i>—Father, I
<i>commit my spirit into thy hands,</i> 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; <i>by his own blood he entered into the
holy place</i> (<scripRef id="John.xviii-p93.2" osisRef="Bible:Heb.9.12" parsed="|Heb|9|12|0|0" passage="Heb 9:12">Heb. ix.
12</scripRef>), 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, <scripRef id="John.xviii-p93.3" osisRef="Bible:Lev.16.12 Bible:Lev.16.14" parsed="|Lev|16|12|0|0;|Lev|16|14|0|0" passage="Le 16:12,14">Lev. xvi.
12, 14</scripRef>. (2.) Christ's design of kindness to his
disciples herein; it is <i>for their sakes,</i> that <i>they may be
sanctified,</i> 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, <scripRef id="John.xviii-p93.4" osisRef="Bible:Phil.2.17 Bible:2Tim.4.6" parsed="|Phil|2|17|0|0;|2Tim|4|6|0|0" passage="Php 2:17,2Ti 4:6">Phil. ii. 17; 2 Tim. iv. 6</scripRef>.
Whatever there is in the <i>death of the saints</i> that is
<i>precious in the sight of the Lord,</i> 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 <i>gave himself for his church,</i> to
<i>sanctify it,</i> <scripRef id="John.xviii-p93.5" osisRef="Bible:Eph.5.25-Eph.5.26" parsed="|Eph|5|25|5|26" passage="Eph 5:25,26">Eph. v. 25,
26</scripRef>. And he that designed the end designed also the
means, that they might be sanctified <i>by the truth,</i> 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 <i>in truth,</i> that is, truly; for as God must be
served, so, in order to this, we must be sanctified, <i>in the
spirit, and in truth.</i> And this Christ has prayed for, for all
that are his; for <i>this is his will, even their
sanctification,</i> which encourages them to pray for it,</p>
</div><scripCom id="John.xviii-p93.6" osisRef="Bible:John.17.20-John.17.23" parsed="|John|17|20|17|23" passage="Joh 17:20-23" type="Commentary"/><div class="Commentary" id="Bible:John.17.20-John.17.23">
<h4 id="John.xviii-p93.7">Christ's Intercessory
Prayer.</h4>
<p class="passage" id="John.xviii-p94">20 Neither pray I for these alone, but for them
also which shall believe on me through their word;   21 That
they all may be one; as thou, Father, <i>art</i> in me, and I in
thee, that they also may be one in us: that the world may believe
that thou hast sent me.   22 And the glory which thou gavest
me I have given them; that they may be one, even as we are one:
  23 I in them, and thou in me, that they may be made perfect
in one; and that the world may know that thou hast sent me, and
hast loved them, as thou hast loved me.</p>
<p class="indent" id="John.xviii-p95">Next to their purity he prays for their
unity; for the wisdom from above is <i>first pure, then
peaceable;</i> and amity is amiable indeed when it is like the
ointment on Aaron's holy head, and the dew on Zion's holy hill.
Observe,</p>
<p class="indent" id="John.xviii-p96">I. Who are included in this prayer
(<scripRef id="John.xviii-p96.1" osisRef="Bible:John.17.20" parsed="|John|17|20|0|0" passage="Joh 17:20"><i>v.</i> 20</scripRef>): "<i>Not
these only,</i> not these only that are now my disciples" (the
eleven, the seventy, with others, men and women that followed him
when he was here on earth), "but <i>for those also who shall
believe on me through their word,</i> either preached by them in
their own day or written by them for the generations to come; I
pray <i>for them all,</i> that they all may be one in their
interest in this prayer, and may all receive benefit by it." Note,
here, 1. Those, and those only, are interested in the mediation of
Christ, that do, or shall, believe in him. This is that by which
they are described, and it comprehends all the character and duty
of a Christian. They that lived then, <i>saw and believed,</i> but
they in after ages <i>have not seen,</i> and yet <i>have
believed.</i> 2. It is <i>through the word</i> that souls are
brought to believe on Christ, and it is for this end that Christ
appointed the scriptures to be written, and a standing ministry to
continue in the church, while the church stands, that is, while the
world stands, for the raising up of a seed. 3. It is certainly and
infallibly known to Christ who shall believe on him. He does not
here pray at a venture, upon a contingency depending on the
treacherous will of man, which pretends to be free, but by reason
of sin is <i>in bondage with its children;</i> no, Christ knew very
well whom he prayed for, the matter was reduced to a certainty by
the divine prescience and purpose; he knew who were given him, who
being ordained to eternal life, were <i>entered in the Lamb's
book,</i> and should undoubtedly believe, <scripRef id="John.xviii-p96.2" osisRef="Bible:Acts.13.48" parsed="|Acts|13|48|0|0" passage="Ac 13:48">Acts xiii. 48</scripRef>. 4. Jesus Christ intercedes not
only for great and eminent believers, but for the meanest and
weakest; not for those only that are to be employed in the highest
post of trust and honour in his kingdom, but for all, even those
that in the eye of the world are inconsiderable. As the divine
providence extends itself to the meanest creature, so does the
divine grace to the meanest Christian. The good Shepherd has an eye
even to <i>the poor of the flock.</i> 5. Jesus Christ in his
mediation had an actual regard to those of the chosen remnant that
were yet unborn, the people that <i>should be created</i>
(<scripRef id="John.xviii-p96.3" osisRef="Bible:Ps.22.31" parsed="|Ps|22|31|0|0" passage="Ps 22:31">Ps. xxii. 31</scripRef>), the
<i>other sheep</i> which he <i>must yet bring.</i> Before they are
<i>formed in the womb he knows them</i> (<scripRef id="John.xviii-p96.4" osisRef="Bible:Jer.1.5" parsed="|Jer|1|5|0|0" passage="Jer 1:5">Jer. i. 5</scripRef>), and prayers are filed in heaven
for them beforehand, by him who <i>declareth the end from the
beginning, and calleth things that are not as though they
were.</i></p>
<p class="indent" id="John.xviii-p97">II. What is intended in this prayer
(<scripRef id="John.xviii-p97.1" osisRef="Bible:John.17.21" parsed="|John|17|21|0|0" passage="Joh 17:21"><i>v.</i> 21</scripRef>): <i>That
they all may be one.</i> The same was said before (<scripRef id="John.xviii-p97.2" osisRef="Bible:John.17.11" parsed="|John|17|11|0|0" passage="Joh 17:11"><i>v.</i> 11</scripRef>), <i>that they may be
one as we are,</i> and again, <scripRef id="John.xviii-p97.3" osisRef="Bible:John.17.22" parsed="|John|17|22|0|0" passage="Joh 17:22"><i>v.</i> 22</scripRef>. The heart of Christ was much
upon this. Some think that the oneness prayed for in <scripRef id="John.xviii-p97.4" osisRef="Bible:John.17.11" parsed="|John|17|11|0|0" passage="Joh 17:11"><i>v.</i> 11</scripRef> has special reference
to the disciples as ministers and apostles, that they might be one
in their testimony to Christ; and that the harmony of the
evangelists, and concurrence of the first preachers of the gospel,
are owing to this prayer. Let them be not only of <i>one heart,</i>
but of <i>one mouth,</i> speaking the same thing. The unity of the
gospel ministers is both the beauty and strength of the gospel
interest. But it is certain that the oneness prayed for in
<scripRef id="John.xviii-p97.5" osisRef="Bible:John.17.21" parsed="|John|17|21|0|0" passage="Joh 17:21"><i>v.</i> 21</scripRef> respects all
believers. It is the prayer of Christ for all that are his, and we
may be sure it is an answered prayer—<i>that they all may be
one,</i> one in us (<scripRef id="John.xviii-p97.6" osisRef="Bible:John.17.21" parsed="|John|17|21|0|0" passage="Joh 17:21"><i>v.</i>
21</scripRef>), one <i>as e are one</i> (<scripRef id="John.xviii-p97.7" osisRef="Bible:John.17.22" parsed="|John|17|22|0|0" passage="Joh 17:22"><i>v.</i> 22</scripRef>), made <i>perfect in one,</i>
<scripRef id="John.xviii-p97.8" osisRef="Bible:John.17.23" parsed="|John|17|23|0|0" passage="Joh 17:23"><i>v.</i> 23</scripRef>. It includes
three things:—</p>
<p class="indent" id="John.xviii-p98">1. That they might all be <i>incorporated
in one body.</i> "Father, look upon them all as one, and ratify
that great charter by which they are embodied as one church. Though
they live in distant places, from one end of heaven to the other,
and in several ages, from the beginning to the close of time, and
so cannot have any personal acquaintance or correspondence with
each other, yet let them be united in me their common head." As
Christ died, so he prayed, to <i>gather them all in one,</i>
<scripRef id="John.xviii-p98.1" osisRef="Bible:John.11.52 Bible:Eph.1.10" parsed="|John|11|52|0|0;|Eph|1|10|0|0" passage="Joh 11:52,Eph 1:10"><i>ch.</i> xi. 52; Eph. i.
10</scripRef>.</p>
<p class="indent" id="John.xviii-p99">2. That they might all be animated by one
Spirit. This is plainly implied in this—<i>that they may be one in
us.</i> Union with the Father and Son is obtained and kept up only
by the Holy Ghost. <i>He that is joined to the Lord in one
spirit,</i> <scripRef id="John.xviii-p99.1" osisRef="Bible:1Cor.6.17" parsed="|1Cor|6|17|0|0" passage="1Co 6:17">1 Cor. vi. 17</scripRef>.
Let them all be stamped with the same image and superscription, and
influenced by the same power.</p>
<p class="indent" id="John.xviii-p100">3. That they might all be <i>knit
together</i> in the bond of love and charity, all of one heart.
<i>That they all may be one,</i> (1.) In judgment and sentiment;
not in every little thing—this is neither possible nor needful,
but in the great things of God, and in them, by the virtue of this
prayer, they are all agreed—that God's favour is better than
life—that sin is the worst of evils, Christ the best of
friends—that there is another life after this, and the like. (2.)
In disposition and inclination. All that are sanctified have the
same divine nature and image; they have all a new heart, and it is
<i>one heart.</i> (3.) They are all one in their designs and aims.
Every true Christian, <i>as far as he is so,</i> eyes the glory of
God as his highest end, and the glory of heaven as his chief good.
(4.) They are all one in their desires and prayers; though they
differ in words and the manner of expressions, yet, having received
the same <i>spirit of adoption,</i> and observing the same rule,
they pray for the same things in effect. (5.) All one in love and
affection. Every true Christian has that in him which inclines him
to love all true Christians as such. That which Christ here prays
for is that <i>communion of saints</i> which we profess to believe;
the fellowship which all believers have with God, and their
intimate union with all the saints in heaven and earth, <scripRef id="John.xviii-p100.1" osisRef="Bible:1John.1.3" parsed="|1John|1|3|0|0" passage="1Jo 1:3">1 John i. 3</scripRef>. But this prayer of Christ
will not have its complete answer till all the saints come to
heaven, for then, and not till then, they shall be <i>perfect in
one,</i> <scripRef id="John.xviii-p100.2" osisRef="Bible:John.17.23 Bible:Eph.4.13" parsed="|John|17|23|0|0;|Eph|4|13|0|0" passage="Joh 17:23,Eph 4:13"><i>v.</i> 23; Eph.
iv. 13</scripRef>.</p>
<p class="indent" id="John.xviii-p101">III. What is intimated by way of plea or
argument to enforce this petition; three things:—</p>
<p class="indent" id="John.xviii-p102">1. The oneness that is between the Father
and the Son, which is mentioned again and again, <scripRef id="John.xviii-p102.1" osisRef="Bible:John.17.11 Bible:John.17.21-John.17.23" parsed="|John|17|11|0|0;|John|17|21|17|23" passage="Joh 17:11,21-23"><i>v.</i> 11, 21-23</scripRef>. (1.) It is taken
for granted that the Father and Son are one, one in nature and
essence, equal in power and glory, one in mutual endearments. The
<i>Father loveth the Son,</i> and the Son always pleased the
Father. They are one in design, and one in operation. The intimacy
of this oneness is expressed in these words, <i>thou in me, and I
in thee.</i> This he often mentions for his support under his
present sufferings, when his enemies were ready to fall upon him,
and his friends to fall off from him; yet he was in the Father, and
the Father in him. (2.) This is insisted on in Christ's prayer for
his disciples' oneness, [1.] As the pattern of that oneness,
showing how he desired they might be one. Believers are one in some
measure as God and Christ are one; for, <i>First,</i> The union of
believers is a strict and close union; they are united by a divine
nature, by the power of divine grace, in pursuance of the divine
counsels. <i>Secondly,</i> It is a holy union, in the Holy Spirit,
for holy ends; not a body politic for any secular purpose.
<i>Thirdly,</i> It is, and will be at last, a complete union.
Father and Son have the same attributes, properties, and
perfections; so have believers now, as far as they are sanctified,
and when grace shall be perfected in glory they will be exactly
consonant to each other, all changed into the same image. [2.] As
the centre of that oneness; that they may be <i>one in us,</i> all
meeting here. There is <i>one God</i> and <i>one Mediator;</i> and
herein believers are one, that they all agree to depend upon the
favour of this one God as their felicity and the merit of this one
Mediator as their righteousness. That is a conspiracy, not a union,
which doth not centre in God as the end, and Christ as the way. All
who are truly united to God and Christ, who <i>are one,</i> will
soon be <i>united one to another.</i> [3.] As a plea for that
oneness. The Creator and Redeemer are one in interest and design;
but to what purpose are they so, if all believers be not one body
with Christ, and do not jointly receive grace for grace from him,
as he has received it for them? Christ's design was to reduce
revolted mankind to God: "Father," says he, "let all that believe
be one, that <i>in one body</i> they may be reconciled" (<scripRef id="John.xviii-p102.2" osisRef="Bible:Eph.2.15-Eph.2.16" parsed="|Eph|2|15|2|16" passage="Eph 2:15,16">Eph. ii. 15, 16</scripRef>), which speaks of
the uniting of Jews and Gentiles in the church; that great mystery,
that the Gentiles should be <i>fellow-heirs, and of the same
body</i> (<scripRef id="John.xviii-p102.3" osisRef="Bible:Eph.3.6" parsed="|Eph|3|6|0|0" passage="Eph 3:6">Eph. iii. 6</scripRef>), to
which I think this prayer of Christ principally refers, it being
one great thing he aimed at in his dying; and I wonder none of the
expositors I have met with should so apply it. "Father, let the
Gentiles that believe be incorporated with the believing Jews, and
<i>make of twain one new man.</i>" Those words, <i>I in them, and
thou in me,</i> show what that union is which is so necessary, not
only to the beauty, but to the very being, of his church.
<i>First,</i> Union with Christ: <i>I in them.</i> Christ dwelling
in the hearts of believers is the life and soul of the new man.
<i>Secondly,</i> Union with God through him: <i>Thou in me,</i> so
as by me to be in them. <i>Thirdly,</i> Union with each other,
resulting from these: <i>that they</i> hereby <i>may be made
perfect in one.</i> We are complete in him.</p>
<p class="indent" id="John.xviii-p103">2. The design of Christ in all his
communications of light and grace to them (<scripRef id="John.xviii-p103.1" osisRef="Bible:John.17.22" parsed="|John|17|22|0|0" passage="Joh 17:22"><i>v.</i> 22</scripRef>): "<i>The glory which thou
gavest me,</i> as the trustee or channel of conveyance, <i>I
have</i> accordingly <i>given them,</i> to this intent, <i>that
they may be one, as we are one;</i> so that those gifts will be in
vain, if they be not one." Now these gifts are either, (1.) Those
that were conferred upon the apostles, and first planters of the
church. The glory of being God's ambassadors to the world—the
glory of working miracles—the glory of gathering a church out of
the world, and erecting the throne of God's kingdom among men—this
glory was given to Christ, and some of the honour he put upon them
when he sent them to <i>disciple all nations.</i> Or, (2.) Those
that are given in common to all believers. The glory of being in
covenant with the Father, and accepted of him, of being laid in his
bosom, and designed for a place at his right hand, was the glory
which the Father gave to the Redeemer, and he has confirmed it to
the redeemed. [1.] This honour he says he <i>hath given them,</i>
because he hath intended it for them, settled it upon them, and
secured it to them upon their believing Christ's promises to be
real gifts. [2.] This was given to him to give to them; it was
conveyed to him in trust for them, and he was faithful to him that
appointed him. [3.] He gave it to them, that they <i>might be
one.</i> <i>First,</i> to entitle them to the privilege of unity,
that by virtue of their common relation to <i>one God the
Father,</i> and <i>one Lord Jesus Christ,</i> they might be truly
denominated one. The gift of the Spirit, that great glory which the
Father gave to the Son, by him to be given to all believers, makes
them one, for he works <i>all in all,</i> <scripRef id="John.xviii-p103.2" osisRef="Bible:1Cor.12.4" parsed="|1Cor|12|4|0|0" passage="1Co 12:4">1 Cor. xii. 4</scripRef>, &amp;c. <i>Secondly,</i> To
engage them to the duty of unity. That in consideration of their
agreement and communion in one creed and one covenant, one Spirit
and one Bible—in consideration of what they have in one God and
one Christ, and of what they hope for in one heaven, they may be of
one mind and one mouth. Worldly glory sets men at variance; for if
some be advanced others are eclipsed, and therefore, while the
disciples dreamed of a temporal kingdom, they were ever and anon
quarrelling; but spiritual honours being conferred alike upon all
Christ's subjects, they being all <i>made to our God kings and
priests,</i> there is no occasion for contest nor emulation. The
more Christians are taken up with the glory Christ has given them,
the less desirous they will be of vain-glory, and, consequently,
the less disposed to quarrel.</p>
<p class="indent" id="John.xviii-p104">3. He pleads the happy influence their
oneness would have upon others, and the furtherance it would give
to the public good. This is twice urged (<scripRef id="John.xviii-p104.1" osisRef="Bible:John.17.21" parsed="|John|17|21|0|0" passage="Joh 17:21"><i>v.</i> 21</scripRef>): <i>That the world may believe
that thou hast sent me.</i> And again (<scripRef id="John.xviii-p104.2" osisRef="Bible:John.17.23" parsed="|John|17|23|0|0" passage="Joh 17:23"><i>v.</i> 23</scripRef>): <i>That the world may know
it,</i> for without knowledge there can be no true faith. Believers
must know what they believe, and why and wherefore they believe it.
Those who believe <i>at a venture,</i> venture too far. Now Christ
here shows,</p>
<p class="indent" id="John.xviii-p105">(1.) His good-will to the world of mankind
in general. Herein he is of his Father's mind, as we are sure he is
in every thing, that he would have all men to be saved, and to
<i>come to the knowledge of the truth,</i> <scripRef id="John.xviii-p105.1" osisRef="Bible:1Tim.2.4 Bible:2Pet.3.9" parsed="|1Tim|2|4|0|0;|2Pet|3|9|0|0" passage="1Ti 2:4,2Pe 3:9">1 Tim. ii. 4; 2 Pet. iii. 9</scripRef>. Therefore
it is his will that all means possible should be used, and no stone
left unturned, for the conviction and conversion of the world. We
know not who are chosen, but we must in our places do our utmost to
further men's salvation, and take heed of doing any thing to hinder
it.</p>
<p class="indent" id="John.xviii-p106">(2.) The good fruit of the church's
oneness; it will be an evidence of the truth of Christianity, and a
means of bringing many to embrace it.</p>
<p class="indent" id="John.xviii-p107">[1.] In general, it will recommend
Christianity to the world, and to the good opinion of those that
are without. <i>First,</i> The embodying of Christians in one
society by the gospel charter will greatly promote Christianity.
When the world shall see so many of those that were its children
called out of its family, distinguished from others, and changed
from what they themselves sometimes were,—when they shall see this
society raised by the foolishness of preaching, and kept up by
miracles of divine providence and grace, and how admirably well it
is modelled and constituted, they will be ready to say, <i>We will
go with you, for we see that God is with you. Secondly,</i> The
uniting of Christians in love and charity is the beauty of their
profession, and invites others to join with them, as the love that
was among those primo-primitive Christians, <scripRef id="John.xviii-p107.1" osisRef="Bible:Acts.2.42-Acts.2.43 Bible:Acts.4.32-Acts.4.33" parsed="|Acts|2|42|2|43;|Acts|4|32|4|33" passage="Ac 2:42,43,4:32,33">Acts ii. 42, 43; iv. 32, 33</scripRef>. When
Christianity, instead of causing quarrels about itself, makes all
other strifes to cease,—when it cools the fiery, smooths the
rugged, and disposes men to be kind and loving, courteous and
beneficent, to all men, studious to preserve and promote peace in
all relations and societies, this will recommend it to all that
have any thing either of natural religion or natural affection in
them.</p>
<p class="indent" id="John.xviii-p108">[2.] In particular, it will beget in men
good thoughts, <i>First,</i> Of Christ: They will know and believe
that <i>thou hast sent me,</i> By this it will appear that Christ
was sent of God, and that his doctrine was divine, in that his
religion prevails to join so many of different capacities, tempers,
and interests in other things, in one body by faith, with one heart
by love. Certainly he was sent by the God of power, who fashions
men's hearts alike, and the God of love and peace; when the
worshippers of God are one, he is one, and his name one.
<i>Secondly,</i> Of Christians: They will <i>know that thou hast
loved them as thou hast loved me.</i> Here is, 1. The privilege of
believers: <i>the Father</i> himself loveth them with a love
resembling his love to his Son, for they are loved in him with an
everlasting love. 2. The evidence of their interest in this
privilege, and that is their being one. By this it will appear that
God loves us, if we <i>love one another with a pure heart;</i> for
wherever <i>the love of God is shed abroad in the heart</i> it will
change it into the same image. See how much good it would do to the
world to know better how dear to God all good Christians are. The
Jews had a saying, <i>If the world did but know the worth of good
men, they would hedge them about with pearls.</i> Those that have
so much of God's love should have more of ours.</p>
</div><scripCom id="John.xviii-p108.1" osisRef="Bible:John.17.24-John.17.26" parsed="|John|17|24|17|26" passage="Joh 17:24-26" type="Commentary"/><div class="Commentary" id="Bible:John.17.24-John.17.26">
<h4 id="John.xviii-p108.2">Christ's Intercessory
Prayer.</h4>
<p class="passage" id="John.xviii-p109">24 Father, I will that they also, whom thou hast
given me, be with me where I am; that they may behold my glory,
which thou hast given me: for thou lovedst me before the foundation
of the world.   25 O righteous Father, the world hath not
known thee: but I have known thee, and these have known that thou
hast sent me.   26 And I have declared unto them thy name, and
will declare <i>it:</i> that the love wherewith thou hast loved me
may be in them, and I in them.</p>
<p class="indent" id="John.xviii-p110">Here is, I. A petition for the glorifying
of all those that were given to Christ (<scripRef id="John.xviii-p110.1" osisRef="Bible:John.17.24" parsed="|John|17|24|0|0" passage="Joh 17:24"><i>v.</i> 24</scripRef>), not only these apostles, but
all believers: <i>Father, I will that they may be with me.</i>
Observe,</p>
<p class="indent" id="John.xviii-p111">1. The connection of this request with
those foregoing. He had prayed that God would preserve, sanctify,
and unite them; and now he prays that he would crown all his gifts
with their glorification. In this method we must pray, first for
grace, and then for glory (<scripRef id="John.xviii-p111.1" osisRef="Bible:Ps.84.11" parsed="|Ps|84|11|0|0" passage="Ps 84:11">Ps. lxxxiv.
11</scripRef>); for in this method God gives. Far be it from the
only wise God to come under the imputation either of that
<i>foolish builder who without a foundation built upon the
sand,</i> as he would if he should glorify any whom he has not
first sanctified; or of that <i>foolish builder who began to build
and was not able to finish,</i> as he would if he should sanctify
any, and not glorify them.</p>
<p class="indent" id="John.xviii-p112">2. The manner of the request: <i>Father, I
will.</i> Here, as before, he addresses himself to God as a Father,
and therein we must do likewise; but when he says,
<b><i>thelo</i></b>—<i>I will,</i> he speaks a language peculiar
to himself, and such as does not become ordinary petitioners, but
very well became him who paid for what he prayed for. (1.) This
intimates the authority of his intercession in general; his word
was with power in heaven, as well as on earth. He entering <i>with
his own blood into the holy place,</i> his intercession there has
an uncontrollable efficacy. He intercedes as a king, for he is a
priest upon his throne (like Melchizedek), a king-priest. (2.) It
intimates his particular authority in this matter; he had a power
to <i>give eternal life</i> (<scripRef id="John.xviii-p112.1" osisRef="Bible:John.17.2" parsed="|John|17|2|0|0" passage="Joh 17:2"><i>v.</i>
2</scripRef>), and, pursuant to that power, he says, <i>Father, I
will.</i> Though now he <i>took upon him the form of a servant,</i>
yet that power being to be most illustriously exerted when he shall
come the second time in the glory of a judge, to say, <i>Come ye
blessed,</i> having that in his eye, he might well say, <i>Father,
I will.</i></p>
<p class="indent" id="John.xviii-p113">3. The request itself—that all the elect
might come to be with him in heaven at last, to see his glory, and
to share in it. Now observe here,</p>
<p class="indent" id="John.xviii-p114">(1.) Under what notion we are to hope for
heaven? wherein does that happiness consist? three things make
heaven:—[1.] It is to be where Christ is: <i>Where I am;</i> in
the paradise whither Christ's soul went at death; in the third
heavens whither his soul and body went at his ascension:—<i>Where
I am,</i> am to be shortly, am to be eternally. In this world we
are but <i>in transitu—on our passage;</i> there we truly are
where we are to be for ever; so Christ reckoned, and so must we.
[2.] It is to be with him where he is; this is not tautology, but
intimates that we shall not only be in the same happy place where
Christ is, but that the happiness of the place will consist in his
presence; this is <i>the fulness of its joy.</i> The very heaven of
heaven is to be with Christ, there in company with him, and
communion with him, <scripRef id="John.xviii-p114.1" osisRef="Bible:Phil.1.23" parsed="|Phil|1|23|0|0" passage="Php 1:23">Phil. i.
23</scripRef>. [3.] It is to <i>behold his glory, which the
Father</i> has given him. Observe, <i>First,</i> The glory of the
Redeemer is the brightness of heaven. That glory before which
angels cover their faces was his glory, <scripRef id="John.xviii-p114.2" osisRef="Bible:John.12.41" parsed="|John|12|41|0|0" passage="Joh 12:41"><i>ch.</i> xii. 41</scripRef>. The Lamb is the light of
the new Jerusalem, <scripRef id="John.xviii-p114.3" osisRef="Bible:Rev.21.23" parsed="|Rev|21|23|0|0" passage="Re 21:23">Rev. xxi.
23</scripRef>. Christ will <i>come in the glory of his Father,</i>
for <i>he is the brightness of his glory.</i> God shows his glory
there, as he does his grace here, through Christ. "<i>The Father
has given me this glory,</i>" though he was as yet in his low
estate; but it was very true, and very near. <i>Secondly,</i> The
felicity of the redeemed consists very much in the beholding of
this glory; they will have the immediate view of his glorious
person. <i>I shall see God in my flesh,</i> <scripRef id="John.xviii-p114.4" osisRef="Bible:Job.19.26-Job.19.27" parsed="|Job|19|26|19|27" passage="Job 19:26,27">Job xix. 26, 27</scripRef>. They will have a clear
insight into his glorious undertaking, as it will be then
accomplished; they will see into those springs of love from which
flow all the streams of grace; they shall have an appropriating
sight of Christ's glory (<i>Uxor fulget radiis mariti—The wife
shines with the radiance of her husband</i>), and an assimilating
sight: they shall <i>be changed into the same image, from glory to
glory.</i></p>
<p class="indent" id="John.xviii-p115">(2.) Upon what ground we are to hope for
heaven; no other than purely the mediation and intercession of
Christ, because he hath said, <i>Father, I will.</i> Our
sanctification is our evidence, for <i>he that has this hope in him
purifies himself;</i> but it is the will of Christ that is our
title, <i>by which will we are sanctified,</i> <scripRef id="John.xviii-p115.1" osisRef="Bible:Heb.10.10" parsed="|Heb|10|10|0|0" passage="Heb 10:10">Heb. x. 10</scripRef>. Christ speaks here as if he did
not count his own happiness complete unless he had his elect to
share with him in it, for it is <i>the bringing of many sons to
glory that makes the captain of our salvation perfect,</i>
<scripRef id="John.xviii-p115.2" osisRef="Bible:Heb.2.10" parsed="|Heb|2|10|0|0" passage="Heb 2:10">Heb. ii. 10</scripRef>.</p>
<p class="indent" id="John.xviii-p116">4. The argument to back this request:
<i>for thou lovedst me before the foundation of the world.</i> This
is a reason, (1.) Why he expected this glory himself. Thou wilt
<i>give it to me, for thou lovedst me.</i> The honour and power
given to the Son as Mediator were founded in the Father's love to
him (<scripRef id="John.xviii-p116.1" osisRef="Bible:John.5.20" parsed="|John|5|20|0|0" passage="Joh 5:20"><i>ch.</i> v. 20</scripRef>):
<i>the Father loves the Son,</i> is infinitely well pleased in his
undertaking, and <i>therefore has given all things into his
hands;</i> and, the matter being concerted in the divine counsels
from eternity, he is said to love him as Mediator <i>before the
foundation of the world.</i> Or, (2.) Why he expected that those
who <i>were given to him</i> should be with him to share in his
glory: "<i>Thou lovedst me,</i> and them in me, and canst deny me
nothing I ask for them."</p>
<p class="indent" id="John.xviii-p117">II. The conclusion of the prayer, which is
designed to enforce all the petitions for the disciples, especially
the last, that they may be glorified. Two things he insists upon,
and pleads:—</p>
<p class="indent" id="John.xviii-p118">1. The respect he had to his Father,
<scripRef id="John.xviii-p118.1" osisRef="Bible:John.17.25" parsed="|John|17|25|0|0" passage="Joh 17:25"><i>v.</i> 25</scripRef>. Observe,</p>
<p class="indent" id="John.xviii-p119">(1.) The title he gives to God: <i>O
righteous Father.</i> When he prayed that they might be sanctified,
he called him <i>holy Father;</i> when he prays that they may be
glorified, he calls him <i>righteous Father;</i> for it is a
<i>crown of righteousness which the righteous Judge shall give.</i>
God's righteousness was engaged for the giving out of all that good
which the Father had promised and the Son had purchased.</p>
<p class="indent" id="John.xviii-p120">(2.) The character he gives of the world
that lay in wickedness: <i>The world has not known thee.</i> Note,
Ignorance of God overspreads the world of mankind; this is the
darkness they sit in. Now this is urged here, [1.] To show that
these disciples need the aids of special grace, both because of the
necessity of their work—they were to bring a world that knew not
God to the knowledge of him; and also, because of the difficulty of
their work—they must bring light to those that rebelled against
the light; therefore keep them. [2.] To show that they were
qualified for further peculiar favours, for they had that knowledge
of God which the world had not.</p>
<p class="indent" id="John.xviii-p121">(3.) The plea he insists upon for himself:
<i>But I have known thee.</i> Christ knew the Father as no one else
ever did; knew upon what grounds he went in his undertaking, knew
his Father's mind in every thing, and therefore, in this prayer,
came to him with confidence, as we do to one we know. Christ is
here suing out blessings for those that were his; pursuing this
petition, when he had said, <i>The world has not known thee,</i>
one would expect it should follow, <i>but they have known thee;</i>
no, their knowledge was not to be boasted of, <i>but I have known
thee,</i> which intimates that there is nothing in us to recommend
us to God's favour, but all our interest in him, and intercourse
with him, result from, and depend upon, Christ's interest and
intercourse. We are unworthy, but he is worthy.</p>
<p class="indent" id="John.xviii-p122">(4.) The plea he insists upon for his
disciples: <i>And they have known that thou hast sent me;</i> and,
[1.] Hereby they are distinguished from the unbelieving world. When
multitudes to whom Christ was sent, and his grace offered, would
not <i>believe that God had sent him,</i> these knew it, and
believed it, and were not ashamed to own it. Note, To know and
believe in Jesus Christ, in the midst of a world that persists in
ignorance and infidelity, is highly pleasing to God, and shall
certainly be crowned with distinguishing glory. Singular faith
qualifies for singular favours. [2.] Hereby they are interested in
the mediation of Christ, and partake of the benefit of his
acquaintance with the Father: "<i>I have known thee,</i>
immediately and perfectly; and these, though they have not so known
thee, nor were capable of knowing thee so, yet <i>have known that
thou hast sent me,</i> have known that which was required of them
to know, have known the Creator in the Redeemer." Knowing Christ as
sent of God, they have, in him, known the Father, and are
introduced to an acquaintance with him; therefore, "Father, look
after them for my sake."</p>
<p class="indent" id="John.xviii-p123">2. The respect he had to his disciples
(<scripRef id="John.xviii-p123.1" osisRef="Bible:John.17.26" parsed="|John|17|26|0|0" passage="Joh 17:26"><i>v.</i> 26</scripRef>): "I have
led them into the knowledge of thee, and will do it yet more and
more; with this great and kind intention, <i>that the love
wherewith thou hast loved me may be in them, and I in them.</i>"
Observe here,</p>
<p class="indent" id="John.xviii-p124">(1.) What Christ had done for them: <i>I
have declared unto them thy name.</i> [1.] This he had done for
those that were his immediate followers. <i>All the time that he
went in and out among them,</i> he made it his business to declare
his Father's name to them, and to beget in them a veneration for
it. The tendency of all his sermons and miracles was to advance his
Father's honours, and to spread the knowledge of him, <scripRef id="John.xviii-p124.1" osisRef="Bible:John.1.18" parsed="|John|1|18|0|0" passage="Joh 1:18"><i>ch.</i> i. 18</scripRef>. [2.] This he had
done for all that believe on him; for they had not been brought to
believe if Christ had not made known to them his Father's name.
Note, <i>First,</i> We are indebted to Christ for all the knowledge
we have of the Father's name; he declares it, and he opens the
understanding to receive that revelation. <i>Secondly,</i> Those
whom Christ recommends to the favour of God he first leads into an
acquaintance with God.</p>
<p class="indent" id="John.xviii-p125">(2.) What he intended to do yet further for
them: <i>I will declare it.</i> To the disciples he designed to
give further instructions after his resurrection (<scripRef id="John.xviii-p125.1" osisRef="Bible:Acts.1.3" parsed="|Acts|1|3|0|0" passage="Ac 1:3">Acts i. 3</scripRef>), and to bring them into a
much more intimate acquaintance with divine things by the pouring
out of the Spirit after his ascension; and to all believers, into
whose hearts he hath shined, he shines more and more. Where Christ
has <i>declared his Father's name, he will declare it;</i> for
<i>to him that hath shall be given;</i> and those that know God
both need and desire to know more of him. This is fitly pleaded for
them: "Father, own and favour them, for they will own and honour
thee."</p>
<p class="indent" id="John.xviii-p126">(3.) What he aimed at in all this; not to
fill their heads with curious speculations, and furnish them with
something to talk of among the learned, but to secure and advance
their real happiness in two things:—</p>
<p class="indent" id="John.xviii-p127">[1.] Communion with God: "Therefore I have
given them the knowledge of thy name, of all that whereby thou hast
made thyself known, <i>that thy love,</i> even that <i>wherewith
thou hast loved me, may be,</i> not only towards them, but <i>in
them;</i>" that is, <i>First,</i> "Let them have the fruits of that
love for their sanctification; let <i>the Spirit of love,</i> with
which thou hast filled me, <i>be in them.</i>" Christ declares his
Father's name to believers, that with that divine light darted into
their minds a divine love may be shed abroad in their hearts, to be
in them a commanding constraining principle of holiness, that they
may partake of a divine nature. When God's love to us comes to be
in us, it is like the virtue which the loadstone gives the needle,
inclining it to move towards the pole; it draws out the soul
towards God in pious and devout affections, which are as the
spirits of the divine life in the soul. <i>Secondly,</i> "Let them
have the taste and relish of that love for their consolation; let
them not only be interested in the love of God, by having God's
name declared to them, but, by a further declaration of it, let
them have the comfort of that interest; that they may not only know
God, but <i>know that they know him,</i>" <scripRef id="John.xviii-p127.1" osisRef="Bible:1John.2.3" parsed="|1John|2|3|0|0" passage="1Jo 2:3">1 John ii. 3</scripRef>. It is <i>the love of God</i>
thus <i>shed abroad in the heart</i> that fills it with joy,
<scripRef id="John.xviii-p127.2" osisRef="Bible:Rom.5.3 Bible:Rom.5.5" parsed="|Rom|5|3|0|0;|Rom|5|5|0|0" passage="Ro 5:3,5">Rom. v. 3, 5</scripRef>. This God has
provided for, that we may not only be satisfied with his loving
kindness, but be satisfied of it; and so may live a life of
complacency in God and communion with him; this we must pray for,
this we must press after; if we have it, we must thank Christ for
it; if we want it, we may thank ourselves.</p>
<p class="indent" id="John.xviii-p128">[2.] Union with Christ in order hereunto:
<i>And I in them.</i> There is no getting into the love of God but
through Christ, nor can we keep ourselves in that love but by
abiding in Christ, that is, having him to abide in us; nor can we
have the sense and apprehension of that love but by our experience
of the indwelling of Christ, that is, the Spirit of Christ in our
hearts. It is <i>Christ in us that</i> is <i>the</i> only <i>hope
of glory</i> that will <i>not make us ashamed,</i> <scripRef id="John.xviii-p128.1" osisRef="Bible:Col.1.27" parsed="|Col|1|27|0|0" passage="Col 1:27">Col. i. 27</scripRef>. All our communion with
God, the reception of his love to us with our return of love to him
again, passes through the hands of the Lord Jesus, and the comfort
of it is owing purely to him. Christ had said but a little before,
<i>I in them</i> (<scripRef id="John.xviii-p128.2" osisRef="Bible:John.17.23" parsed="|John|17|23|0|0" passage="Joh 17:23"><i>v.</i>
23</scripRef>), and here it is repeated (though the sense was
complete without it), and the prayer closed with it, to show how
much the heart of Christ was sent upon it; all his petitions centre
in this, and with this <i>the prayers of Jesus, the Son of David,
are ended: "I in them;</i> let me have this, and I desire no more."
It is the glory of the Redeemer to dwell in the redeemed: it is his
<i>rest for ever,</i> and he has desired it. Let us therefore make
sure our union with Christ, and then take the comfort of his
intercession. <i>This</i> prayer had an end, but <i>that</i> he
ever lives to make.</p>
</div></div2>