Jesus Christ In The Writings Of John
JESUS INTERCEDING

Lesson Text:
John 17:1-26 (KJV)

Subject:
What Christ Desires for His Disciples

Golden Texts:
“He ever liveth to make intercession for them.” (Heb. 7:25)
“I pray for them.” (John 17:9)

Lesson Plan:
1. INTRODUCTION
2. HIS PRAYER THAT GOD AND HIS SON SHOULD BE GLORIFIED (VS. 1-2)
3. HIS PRAYER THAT HIS DISCIPLES MAY HAVE ETERNAL LIFE (VS. 3-5)
4. HIS PRAYER THAT THEY MAY KNOW AND BELIEVE THE TRUTH (VS. 6-8)
5. HIS PRAYER THAT GOD WOULD KEEP THOSE HE GAVE HIM (VS. 9-12)
6. HIS PRAYER THAT THEY MAY HAVE A JOYFUL LIGHT IN DARKEST TIMES (VS. 13, 14)
7. HIS PRAYER THAT THEY MAY BE KEPT FROM THE EVIL (VS. 15, 16)
8. HIS PRAYER THAT THEY MAY BE MADE HOLY & FULFILL THEIR MISSION (VS. 17-19)
9. HIS PRAYER THAT THEY MAY ALL BE ONE (VS. 20-23)
10. HIS PRAYER THAT THEY MAY PARTAKE OF HIS GLORY (VS. 24-26)
11. PRACTICAL SUGGESTIONS

Setting of the Lesson:
Time: Late Thursday evening; the last evening of Christ with His disciples; a few hours before the crucifixion.
Place: Probably in an upper room in Jerusalem; possibly on the way to Gethsemane.
Place in the Life of Christ: His last words; His last prayer with His disciples before His crucifixion.
Circumstances: On the night before His crucifixion, Jesus had eaten the Passover with His disciples, and instituted His Memorial Supper.¹

Inductive Study of the Lesson
A most interesting study of this lesson can be made by comparing the Lord’s Prayer in Matthew, where Jesus teaches His disciples for what they should pray for themselves, with the Lord’s Prayer in John, where is recorded what Jesus desired for them. Take each phrase and petition in the Lord’s Prayer, and find its correlative in this chapter. For instance:

Our Father – In verses 1, 5, 11, 21, 24, 25; noting the words “Holy” and “Righteous” applied by Jesus to the Father; and why?
Hallowed be Thy name – In John the thought is expressed by the terms glorify, glorified, and sanctify, vs. 17, 19. What is the difference and the flavor of the thought in each of the three terms: hallow, glorify, sanctify.
And so on through the two prayers ...

Further Study:
The circumstances
The prayer in v. 15
Sanctifying by the truth
Christian unity
Consider the beautiful picture of Christ, in the circumstances in which the lesson was spoken
The power of their Savior
The fact that Christ prayed for them.
His prayer for them to be kept from evil.
How much God loves us
A knowledge of our Father

1. INTRODUCTION

Christ’s Farewell Discourse to His disciples was ended. It closed with the triumphant words, “Be of good cheer; I have overcome the world.” There is but one more thing to do; He will express in prayer His desires and longings for them, as in a vision He sees the storm and stress they are soon to enter. Imminent upon the departure of Jesus was the danger of defection in the body of His disciples, the break-down of faith in Him, and of hope for the Messianic kingdom, which His death was calculated to bring about. He foresaw His disciples like sheep in the midst of wolves, like men stumbling in the valley of the shadow of death, assailed by all the fiery darts of the Adversary; perils, terrors, seductions, persecutions, crises, darkness. He looked down the ages, and saw these same dangers repeated again and again.

Then He prayed for them and with them, what may well be called, “The Lord’s Prayer.”

“Out of Christ’s divinely rich prayer-life there emerge, as from an ocean, the pearls of those single prayers of His that are preserved to us. In the ‘Lord’s Prayer’ (Matt. 6), Christ sets forth what His disciples should desire for themselves. In this prayer He indicates what He desires for them. It is interesting to study the forms in which the ideas of the Lord’s Pray are reproduced and developed in this.” (Vincent)

Note: The things which Jesus prays for in our behalf are the most desired in life – things to be most earnestly sought after.

2. HIS PRAYER THAT GOD AND HIS SON SHOULD BE GLORIFIED

The Lord’s Prayer for Us
Christ’s farewell discourse to His disciples was ended. It closed with the triumphant words, “Be of good cheer; I have overcome the world.” There is but one more thing to do; He will express in prayer His desires and longings for them, as in a vision He sees the storm and stress they are soon to enter.

“Imminent upon the departure of Jesus was the danger of defection in the body of His disciples, the breakdown of faith in Himself, and of hope for the Messianic kingdom, which His death, under the circumstances, was calculated to bring about.” (Vincent)

He foresaw His disciples like sheep in the midst of wolves, like men stumbling in the valley of the shadow of death, assailed by all the fiery darts of the Adversary: perils, terrors, seductions, persecutions, crises, and darkness. He looked down the ages, and saw these same dangers repeated again and again.

Then He prayer for them and with them, what may be called “The Lord’s Prayer.” “Out of Christ’s divinely rich prayer-life there emerge, as from an ocean, the pearls of those single prayers of His that are preserved to us. . . . In the ‘Lord’s Prayer’

(Matt. 6) Christ sets forth what His disciples should desire for themselves. In this prayer He indicates what He desires for them. It is interesting to study the forms in which the ideas of the Lord’s Prayer are reproduced and developed in this.” (Vincent)

Note: The things which Jesus prays for in our behalf are, therefore, the things most desirable in life, and to be most earnestly sought after by us.

17:1 … “These words (recorded in the previous chapter) spake Jesus, and lifted up his eyes to heaven.” In calm confidence and in the assurance of victory (16:33). Cambridge Bible points out that “the attitude is in marked contrast His falling on His face in the garden (Matt. 26:39).” This attitude expressed reverence, faith, and acknowledgment of the source from which the answer must come.

17:1 … “And said, Father, the hour is come.” The hour of His passion, the central point, the culmination of His redeeming work, to which all the types and prophecies had pointed, and from which would radiate the power that was to redeem mankind.

“Not our Father, for Christ never identifies Himself with His disciples; nor my Father, for that would too strongly emphasize the separation between Him and them; without identifying Himself with His disciples, He yet used language on which their spirits, too, can ascend towards God.” (Abbott)

17:1 … “Glorify thy Son.” Westcott points out that “the ‘glorifying’ of the Son is the fuller manifestation of His true nature.” In other words, withdraw the veil that has obscured the glory belonging to the Son. This glory was manifested in the love shown by the atonement on the cross, in the resurrection and ascension, in the gift of the Holy Spirit, in the conversion of men, and the redeeming of the world, in His exaltation in heaven to His former place with God, and His exaltation to be the King of men. This verse is explained more in v.5.

17:1 … “That thy Son also may glorify thee.” Jesus being divine, all the manifestations of His glory also manifested the Father’s glory, i.e., His goodness and love and wisdom that shone in the cross of Christ (1 Cor. 1:24).

There are many ways in which God is glorified, i.e., in which His glory is manifested; but the glory, as shown in Jesus, is the manifestation of His love and goodness and character, which was soon to be revealed in its greatness in the cross, as the highest expression of love, and as the means of salvation (v. 4); but its rays shine brighter and brighter as the world becomes more and more Christianized, and the complete brightness of His glory will be seen by angels and men, by heaven and earth, when the faithful are brought into the kingdom of heaven, and join in the song of Moses and the Lamb. Then shall Jesus be seen as King of kings and Lord of lords.

Note: This prayer, like the prayer Jesus taught His disciples, begins with petitions for the honor and glory of God. God is first.

Note: This revelation of glory is not for His own sake, but that by seeing Jesus as He is, the disciples might be encouraged, strengthened, exalted in character, and thus aided in the salvation of men.

Note: v. 2 is clearly connected with v. 1. It unfolds the means by which the glorifying of the Father is to be accomplished: and the first clause corresponds to “glorify” thy Son by giving Him power; the second to “that the son may glorify thee” by giving eternal life.

17:2 … “As thou hast given him power.” In the R.V. power is translated “authority.” The Greek word implies both authority and power. The common version gives one view, the R.V. gives the other. We should keep both in mind. This verse shows how the Son was to be glorified, how Father and Son were glorified, by making His mission successful for the salvation of men. All the suns and stars in the universe, shining with infinite and everlasting brightness, cannot show the glory of God, as does the redemption of sinful man, revealing Divine wisdom and power and love.

17:2 … “Over all flesh.” Power implying authority over all flesh, all mankind, not over the Jews only. His religion is universal.

17:2 … “That he should give eternal life.” Not merely life in heaven, but life in Christ here that shall continue in joy and glory forever. It is true spiritual life, such as the saints and angels in heaven live.

17:2 … “To as many as thou hast given him.” Those who believe in the faith of Jesus Christ;² who have accepted eternal life. These words express the Divine side of our salvation. To the all which, the whole body of true believers. “Christ speaks of the all (neuter singular) as given to Him in a body by the Father, but of each one as receiving individually (masculine plural) the special, personal gift of eternal life” (Abbott). (This thought continued in v.6)

3. HIS PRAYER THAT HIS DISCIPLES MAY HAVE ETERNAL LIFE

17:3 … “And this is life eternal [referred to in v. 2], that they might [should] know thee.” “The present tense marks a continuance; a progressive perception of God in Christ” (Vincent). This knowledge is no mere intellectual knowledge, but the knowledge that comes from experience of the divine life and from partaking of God’s nature. Those that know God must live a spiritual life like God’s, in love, goodness, purity, and this is eternal life. In other words, eternal life is that life of the soul that endures, which nothing in this world or the world to come can destroy, because it is the life of God, the life of heaven, the life all were made to live.

17:3 … “And Jesus Christ whom thou hast sent.” To be the revelation to men of the character and love of God. If we know and love one, we must know and love the other.

17:4 ... “I have glorified thee on the earth: I have finished,” etc. better as R.V., having accomplished, or having finished. The Father was glorified by Jesus going on faithfully to the end, and completing the work of redemption. He was yet to suffer, but practically the battle was won, the work accomplished.

17:5 … “O Father, glorify thou me.” Show forth My glory.

17:5 … “With thine own self.” Their work was one, and their glory was one. Jesus would have this fact manifested.

17:5 … “With the glory which I had [possessed] with thee before the world was.” Let the world now see that this human friend is Divine, with the character, power, and love of God. Let them henceforth see Him on the right hand of God, “reinstated in glory with his human nature.” Jesus was the brightness of the Father’s glory, the express image of His person (Heb. 1:3).

4. HIS PRAYER THAT THEY MAY KNOW AND BELIEVE THE TRUTH

In other words, that they may accept Christ’s word as the Word of God, a revelation from heaven, the guide of their lives, the assurance that Jesus is the Savior, the Son of God. This is essential to the life, the work, and the continuance of the church.³

17:6 … “I have manifested thy name.” The name signifies all there is in God, His nature and character. Jesus revealed God to them by His teachings, and by His life and works. He revealed God to men by the name FATHER,⁴ unfolding to them the nature of God as the ideal father full of tenderness to His children.

17:6 … “Unto the men which [whom] thou gavest me out of the world,” of which they once were a part in character, life, and destiny. God had taken them out of the world and gave them to Christ to be His disciples, the builders of His kingdom.

17:6 … “Thin they were,” by creation, by providential care, by redemption. They were God’s children; they belonged to His kingdom. They were His by every possible bond that could give possession.

17:6 … “And thou gavest them me,” as above. The Divine side of salvation is expressed here, and there is great comfort in it, if rightly viewed. Everyone of us who has looked at his/her life knows that there are many things entirely beyond our own control; as the nature with which we were endowed, the circumstances which surround us, the accidents that befall us, the opportunities that open their doors to us; that we have a perfectly free will and choice in the use we make of these things. Now the comfort and hope of life is that all things beyond our control are under God’s control; that not chance, not men, not demons, but a wise and loving God guides all things for the good of those who love Him.

17:6 … “They have kept thy word.” Abbott pointed out that “to keep is to guard watchfully, as one guards a prisoner; it therefore includes the idea both of watchful attention to the Word and solicitude to preserve it by obedience in the life and heart.”

17:7 … “Now [assuredly] they have known [learned to know] that all things,” etc. That whatever Jesus had taught them was a Divine message.

17:8 … “For I have given unto them,” etc. I have delivered the message You gave Me. I have fulfilled My mission.

17:8 … “And they have received them [here the human side of salvation, the free choice, is recognized] … and they have believed,” and proved their belief by obedience and readiness to accept Jesus as their Savior and Teacher.

5. HIS PRAYER THAT GOD WOULD KEEP THOSE HE GAVE HIM

17:9 … “I pray for them,” i.e., in this prayer; now I am praying only for them.

17:9 … “I pray not [now] for the world.” Of course, this verse does not mean that Christ never prays for unbelievers; v. 23 and Luke 23:34 prove the contrary; but it is for the chosen few, in return for their allegiance, that He is now praying (Cambridge Bible; see also Acts 7:59; 1 Tim. 2:1). All this time the disciples greatly needed prayer, and praying for them, and the answer in them, was really the best prayer that could be offered for the world, who would be saved by the renewed and inspired disciples.

17:10 … “And all mine are thine.” This declares the perfect union of Father and Son. What honors one, honors the other. “These words in the mouth of any mere creature would be blasphemy” (Sadler).

17:10 … “I am glorified in them.” As the vine is glorified in its branches and fruit. They are the vehicles and monuments of the glory. Compare 1 Thessalonians 2:20.

17:11 … “These are in the world.” To carry on the work Jesus began, and enlarge the kingdom He inaugurated; exposed to dangers, assaulted by temptations, liable to make mistakes and fall, and their Master taken from them. Great was their need of being kept.

17:11 … “Kept through [in] thine own name.” To keep is to guard with watchful care. In is instrumental; as the life of the flower is preserved in the sunshine, so the life of the soul is in the name of the Father, in whom we live and move and have our being. The name stands here, as above in v. 6, for all which that name represents (Abbott).

17:11 … “Those whom thou has given me.” The R.V. reads, keep them in thy name which (name) thou hast given me. The qualities that belong to God belong also to the Messiah. They have the same name, God, implying the same nature. This was given to Jesus as the Messiah.

17:11 … “That they may be one as we are.” One in a common nature, one in spirit and purpose, one in harmony of will and love.

Unity of Christians
This unity is not referring to outward, man-made, organized religions. Such unity is not possible, and would not be good now if it were possible. The unity for which the Savior prays is oneness of His teachings, oneness of principle, not based on uniformity of manifestations. In other words, to be one in matters of spiritual truth means accepting God’s Holy Word as our only creed, rejecting man’s doctrines and dogmas; in matters of opinion being gracious and understanding toward all. It is the unity of nature, of the same spiritual life in all; the unity of one great Master and head of all; the unity of love and sympathy; the unity of aim and purpose; the unity of one kingdom, with one law and one Gospel; one government under one Invisible King; accepting only the Divine Word of God as the foundational basis for unity in Christ.⁵ Even though it is the unity of an anthem, with several parts, many notes, many voices, an infinite variety of sound-waves; still we are to be in perfect harmony, under one leader, with one purpose. It is the unity of an army, with one leader, one Master, one Teacher; loyal to one cause, and one belief. It is the unity of one body, though with many parts, yet with one soul, one person, and one life.

Importance of unity:
a. Christian unity shows the power of the Christian religion. Only a mighty power could effect such a result from the variety of human beings who have accepted Jesus Christ as Lord and Master of their lives.

b. It shows the divine nature of true religion, in that it produces the same characteristics in all.

c. Only when the church of our Lord is one can it receive the Holy Spirit⁶ in His fullness and power. Therefore,

d. Christian union is the condition of the highest usefulness.

e. It is the condition of the highest Christian experience, “that they may be perfect in one.”

f. It is the condition of leading the world to believe and obey Jesus Christ; it is necessary to success in fighting the Lord’s battles and doing His works.

g. A united band is far more effective in overcoming the world and conquering evil.

Application
This unity is growing among believers who have followed denominational organizations for years, but who are now growing nearer to one another in doctrine, because of serious Bible study; not accepting man’s teachings and creeds simply because it is offered. They are instead beginning to learn that serving Jesus Christ can only be approved of God when it is done by Divine methods of doing so as laid out by the Holy Spirit through inspired writings, i.e., the Word of God.

17:12 … “While I was with them in the world, I kept them.” Imperfect tense, “I continued to keep.” He watched over and taught them, preserved them from falling. Now He committed them to unseen guidance.

17:12 … “In thy name,” etc. See R.V., as in the last verse.

17:12 … “I have kept.” Guarded, a different word from the other kept, preserved. “I guarded them as a means of their preservation.” (Vincent’s Word Studies)

17:12 … “And none of them is lost, but the son of perdition.” A play of words, in the original. “None of them perished, but the son of perishing” (Westcott). “The thought is not that only one, but rather not one, perished. One, Judas, not of them, but officially associated with them, perished (10:28, 29). He was thus shown to have been not of the given” (Clark).

17:12 … “That the scripture might be fulfilled.” Of course, it is not meant that Judas fell just in order to fulfill the Scripture. But when he fell, “it was seen to be in exact fulfillment of the prediction long before uttered” (Jacobus). According to Westcott, the reference is to Psalm 41:9 (John 13:18) rather than to Psalm 109:8 (Acts 1:20). “Judas freely played the part which prophecy had beforehand marked out.” (Godet)

6. HIS PRAYER THAT THEY MAY HAVE A JOYFUL LIGHT IN DARKEST TIMES

Jesus keeps in view the dangers to which His disciples will be exposed, and the thick clouds of discouragement that will envelop them and shut out the sun.⁷ The coming of the kingdom was so obscure, so silent, “without observation,” the opposition so great, the powers so vast and strong – powers that must be overcome by unlearned, unarmed men, with their leader crucified as a felon. Yes, the triumph of Christianity and Christ must have seemed an absurd impossibility. Neither reason nor experience provided hope. Therefore, Jesus prays that His disciples may have His joy, the joy of faith in God and in His Son, the joy of assured hope of triumph for their cause, the joy of personal salvation,⁸ the joy of success in their work, the joy of bringing men to righteousness and heaven. They see the victory through the battle smoke, they see the silver lining to every cloud, they see the vision of the future; and they rejoice to lay down their lives for such a cause and such a King.⁹ In all the Book of Psalms there is only one (the 88th) that does not have a note of joy and hope. All the prophets, amid their denunciations of sin and threats of punishment, have in them a song of deliverance and hope. So it is with the whole Bible; the joy and hope growing brighter as the history slowly moves toward the light, a sudden burst of light and joy echoed in the angel’s song at the birth of Christ, and the whole ending with the new heavens and new earth.

17:13 … “These things.” The whole course of instruction at this supper.

17:13 … “My joy fulfilled [grow more perfect] in themselves.” As in John 15:11, i.e., have every quality of true joy; increase in quality and abundance, till you are full of joy, having all your nature can contain.

The joy of Christ:
a. The joy of a free activity in doing right, like the joy of motion in health, like the song of a bird in the morning.

b. The joy of entire consecration and submission to God.

c. The joy of doing good, of self-denial for others.

d. The joy of perfect faith in a wise and loving God, committing everything to His care.

e. Joy in the conscious love of God to us, communion and friendship with Him.

f. The joy of loving others.

g. The joy of seeing others saved.

h. The joy of victory.

i. In the end, outward delights and pleasures to correspond with the inward joy.

This answer many objections to religion:
a. One says that religion is sour and gloomy, driving people out of every temple of pleasure with a whip of small cords, and posting “no trespassing” again every field of delight.

b. Another says, “You are continually talking of the happiness of religion. It is merely another form of selfishness.” The answer is, “Christ’s joy in us.”

c. Others say, “Your joy is wonderful, but it does not endure – a mere passing cloud, or morning dew.” The answer is, “Christ’s joy, which endures forever, and which remains in His disciples.”

17:14 … “I have given them thy word.” Entrusted it to them to keep, to teach, and proclaim.

17:14 … “And the world hath hated them.” Just as they hated Christ Himself, and for the same reasons. Their principles and teaching were opposed to the life, the customs, the principles of the world, and were active in overthrowing the world’s wrongs by the Word of Christ. Therefore the world, which did not wish to be interfered with, hated them, and would treat them as they treated Christ Himself.

7. HIS PRAYER THAT THEY MAY BE KEPT FROM THE EVIL

17:15 … “I pray not that thou shouldest take them out of the world.” He would not have them with Him yet, nor would He have them escape from the active, tempting world; for they were to be His representatives on earth, to reflect His character and teachings. They were “to be the world’s Bible,” to make Christ’s light shine over the entire world like the glass reflectors in the Fresnal light of lighthouses. They were needed in the world to do Christ’s work, to carry His kingdom to success. They needed to remain in the world for their own discipline and growth of character. They were perfectly safe in the world, as long as they were kept from the evil. Jesus now does not wish His disciples o keep out of the active world, as if hermits’ huts, and lonely convents, and life retired from business were the best places for Christians. God’s saints are often found in the turmoil of business, the burdens and anxieties of life; amid crowded family cares, in active service toward others.

Illustration
A ship is safe in the ocean, as long as the ocean is not in the ship, and that is the only way it can be safe. A Christian is safe in the world, as long as the world is not in the Christian, and that is the only way to keep the soul safe. Storms are less dangerous than the decay of idleness.

17:15 … “But that thou shouldest keep them from the evil.” Regarding the word “from,” Coffman points out that it is from the Greek term meaning “out of,” and the obvious reason “Jesus did not wish the disciples to be taken out of the world was that such a thing would have made impossible the conversion of the world. That the disciples should be kept ‘out of’ the devil was the important thing. The whole concept underlying asceticism which arose in post-apostolic times was based on a failure to appreciate the meaning of these words. It was Christ’s desire that the apostles should remain in the world, in contact with its populations, exposed to its culture, and in direct confrontation with its evil. Only this could enable them to convert the world. In this verse also appears the Savior’s concern for the whole of humanity, the only hope of which was dependent on the apostles’ proclamation of the truth.”

Regarding addition of “the evil one,” the MacArthur Study Bible states: “The reference here refers to protection from Satan and all the wicked forces following him (Matt. 6:13; 1 John 2:13, 14; 3:12; 5:18, 19). Though Jesus’ sacrifice on the cross was the defeat of Satan, he is still loose and orchestrating his evil system against believers. He seeks to destroy believers (1 Pet. 5:8), as with Job and Peter (Luke 22:31, 32), and in general (Eph. 6:12), but God is their strong protector (12:31; 16:11; cf. Ps. 27:1-3; 2 Cor. 4:4; Jude 24:25).”

Even the New King James Version translates this verse: “I do not pray that You should take them out of the world, but that You should keep them from the evil one.”

However, several scholars believe the original King James Version to be accurate. For instance, Godet states:

The evil must certainly be taken in the neuter sense of from evil, and not from the evil one, as in R.V. (Note that “one” is in italics, and, therefore, not in the original. This is shown by the preposition ek, “out of,” which relates to a realm out of which one is taken, rather than to an individual.)

Alford and many others agree with the R.V., here as in the Lord’s Prayer. The Greek may be either masculine or neuter. Either translation is correct in form. But “the evil one” is too narrow a meaning to meet our needs. We want to be delivered not only from the evil one, but from all evil, of every kind. “The evil” includes “not only all evil conduct, but all evil influences, and all evil ones.” And it does not seem possible that our Lord, either here or in the prayer He taught His disciples, could have restricted His meaning to the narrow sense when every heart desires the wider deliverance. In his book, Here and There in the Greek New Testament, “Does the Lord’s Prayer Mention the Devil?” Potwin makes it almost certain that the true sense is “the evil.”

The evil is not chiefly sorrow, or reproach, or poverty, or misfortune, or persecution, or death, but is sin and the wretchedness it causes to pervade all these things. The disciples were not kept from all these, but from the bitterness of them, and all were made to work out good in keeping them from the evil, sin. Multitudes have found that what is often accounted evil, outward evil, has been the means of keeping them from the evil, sin.

How are disciples kept from “the evil”?
a. By His Word, the Truth (v. 17), which, filling the soul, keeps away the desire of evil and the power of evil.

b. By His Holy Spirit dwelling in them.

c. By the discipline of remaining in this evil world and overcoming it.

d. By earnest work for Christ. Christians are safe in the worst places as long as they are seeking to redeem others.

Illustration
A top stands as long as it is spinning. Ceasing to go, it falls. The Christian is kept by Christ through active service to Christ. When we cease Christian activity, we fall.

e. By the joy of the Christian life and work, by the superior attraction of Christ, as Orpheus overcame the songs of the Sirens by sweeter music.

Illustration
In ancient mythology we find two famous characters who sought to pass safely by the isle of the Sirens, whose song was so entrancing that the sailors who came within its sound were led to steer straight for their shore, where they were wrecked. Ulysses stuffed wax in the sailor’s ears, and then had himself bound to the mast, while he sailed within sound of the bewitching strains. He then longed to rush to the shore of the tempters, but he was bound, and he could not make the sailors hear his cries. On the other hand, Orpheus took his lyre, and made sweeter music, and sang more delightful songs, and thus overcame the song of the tempters, as the rising sun makes the stars fade away.

f. By their living in a higher and better kingdom.

17:16 … “They are not of the world.” This statement is so important that it is repeated (v. 14). There principles and teaching were opposed to the life, customs, principles of the world, and were active in overthrowing the world’s wrongs by the Word of Christ.

17:16 … “Even as I am not of the world.” Their position was like His, and His relation to the world would enable them to understand theirs. They were in the world as the sun shines in the darkness, but is not of it. We saw in v. 14 how disciples are kept from the evil.

8. HIS PRAYER THAT THEY MAY BE MADE HOLY & FULFILL THEIR MISSION

17:17 … “Sanctify them.” In order that His former petitions may be answered, another step must be taken. To be kept from the evil is a negative blessing when alone, and cannot be permanent, unless in addition there is positive holiness.

Sanctify
First, the idea at the root of the word rendered “sanctify,” is separation – set apart from all sinful use, consecrated as representatives of Christ and to His work. We are sanctified when we have given ourselves to God, to think, feel, act, speak, love and strive and spend ourselves, throughout life, for the glory of God in the uplifting to God of others. Ellicott points out that “it is opposed not to what is impure, but to what is common, and is constantly used in the Greek of the Old Testament for the consecration of persons and things to the service of God.” “Therefore he solicits for them a heart entirely devoted to the task they will have to fulfill in the world” (Godet). Second, it comes to mean holy, freed from all impurity, all sin, and fully and freely devoted to God in active holiness like God’s holiness. As stated above, “keep them from the evil” was the negative side of holiness. G. W. Clark pointed out that “now He prays positively, sanctify them; separate them more and more from the world, from sin and sinners, by making them more and more holy in body, soul, and spirit, more like Thyself and Myself (1 Thess. 5:23).

17:17 … “Through thy truth [or “in the truth,” as in R.V.]: thy word is truth.” Westcott pointed out that “the ‘truth,’ the sum of the Christian revelation, ‘the word of God,’ at once embodied in Christ and spoken by Him, is (as it were) the element into which the believer is introduced, and by which he is changed.” Meyer stated that “What the Eleven needed above all things was a profounder apprehension of Christian truth, and a holier character; the equipment with Divine illumination, power, courage, joyfulness, love, inspiration, etc., for their official activity (v. 18) which should ensure, and did ensue, by means of the Holy Spirit (John 14:17; 15:26; 16:7).”

“They who are true disciples of Christ live and move in the word of truth as their element. They breathe it. This element, like all means of grace, has a sanctifying tendency.” (Schauffer)

The means or instrument of sanctification is through the truth, and unto the truth, serving the cause of truth.

17:18 … “As thou hast sent me into the world [to save it from sin, and build up a kingdom of holiness], even so have I also sent them into the world.” To fulfill the same mission; to carry on the same work; to preach the truth; to help the poor; to relieve suffering; to lead others to God. How could He send them into the world, when they were already in the world? Godet answered this way: “Because He had raised them to a sphere above the life of the world, and it was thence that He sent them into the world, as He had Himself been sent from heaven.”

17:19 … “And for their sakes I sanctify myself.” In the first sense of the word, separating Himself, consecrating Himself to the work of saving men (see v. 17), and especially at this hour He was consecrating Himself by being obedient to death on the cross. In other words, I do what I ask for them, both as a means, an example, and a motive.

17:19 … “That they also might be sanctified through [or in] the truth.” He would not ask them to do what He was unwilling to do Himself. By His sanctification He set them a true example. By His sanctification, which led to atonement on the cross, He presented every motive for their sanctification, and gave them new spiritual life. “When a believer in Christ dedicates his whole heart, strength, and life to promote the glory of God in the salvation of men, he realizes the highest idea of Christian holiness.” (Clark)

9. HIS PRAYER THAT THEY MAY ALL BE ONE

17:20 … “For them also which shall believe on me.” Christ intercedes not only for eminent believers, but for the meanest and weakest; even those that in the eye of the world are inconsiderable. “As Divine providence extends itself to the meanest creature, so Divine grace to the meanest Christian” (Henry). We may justly write this comfortable text in letters of gold, because it relates to all of us. Luther pointed out that “it is our glory and consolation, our treasure and pearl; so that for us Gentiles the whole Scriptures do not afford a more comfortable saying than this (Is. 54:6-14).”

Their mission would cause many to believe on Him. He sees these “ten thousand times ten thousand and thousands of thousands” of disciples as in a vision. He knew that “the extension of the church imperils its unity” (Exp. Greek Test.). Therefore, He prays for the whole church for all time, in all places,

17:20 … “Through their word.” Those who come to believe through the word of Christians; this is God’s instrumentality for the conversion of the world.

17:21 … “That they may be one.” He now prays as He had prayed for the twelve, that they might be one (v. 11). “This unity is infinitely more than mere unanimity, since it rests upon spirit and life.” (Tholuck)

17:21 … “As thou, Father, art in me, and I in thee.” “Not a merely moral unity of disposition and purpose, but a vital unity in which the members share the life of one and the same organization (see Rom. 12:4, 5). A mere agreement in opinion and aim would not convince the world” (Cambridge Bible). Naturally, from this unity flows a unity of purpose, work, love, spirit, and character.

17:21 … “That the world may believe.” The unity of the church in the spirit of Christ will quickly send the Gospel to every creature. The unity will be a proof to men of the religion of Christ. It will create an atmosphere that will move men to believe; beautifully demonstrating the Christian ideal so attractively that it will draw men to Jesus Christ. (see v. 3)

17:21 … “That thou hast sent me.” Therefore, He brings salvation from God, and teaches the Truth of God. (see Importance of unity in v. 11)

17:22 … “The glory which thou gavest me [the glory of His work, the manifestation of His love, the success of His mission, v. 24] I have given them; That they may be one.” One in glory as in work and character. They are to be joint heirs with Christ (Rom. 8:17). The oneness will thus be complete.

17:23 … “I in them, and thou in me [the unity of the vine and its branches] … that the world may know.” Recognize more fully than when they “believed” (v. 21), since now the unity was to be perfect, and therefore its results more powerful.

Christian unity
The Christian unity, for which Jesus so earnestly prayed, is absolutely essential to the full success of the church.

a. The only unity either desirable or possible is the kind of unity Christ prayed for, the unity in Him, the unity of character, spirit, purpose, of love for Christ and His cause, the unity of heaven.

b. It is not a unity of opinion.

Only as far as these grow out of a spiritual unity, and are not attempts to force an outward and formal unity. In other words, real Christian unity can only come when Christ is the head, and no one person, group, society, committee or organization assumes headship or control.

c. Unity and organization. Organization of those who are seeking the same purposes, i.e., trusting in, obeying, and following only the Word of God, and including only those purposes, is of vast importance and power. But the moment they undertake to force an outward unity, or any unity that goes beyond or falls short of the Word of God, the forced unity of organization destroys real unity. Any effort to organize into one gathering, under one chief committee, simply for the sake of organization for larger numbers or budgets, without a firm standing on a “thus saith the Lord” – the Gospel of Christ and the principles, examples, and commands of God’s Holy Word, will destroy not only our freedom and harmony in Christ, but the Gospel message itself will be hindered.

Illustrations
“It has been said in poetry that there is a certain point in the upper air, in which all the discordant sounds of the earth – the rattle of wheels, the chime of bells, the roll of drums, the laughter of children – meet and blend in perfect harmony. Surely it is more than a pleasant conceit, that when once lifted up in fellowship in Christ Jesus, we meet in a high and heavenly place where all things are gathered together in one.” (Adams)

The sweetening of the ship by Kipling in his Day’s Work.

The harmonizing of the fifty-eight different pieces (seventy-two others say), of a violin, described in the Autocrat of the Breakfast Table. It requires many years to accomplish this result, and that is the reason why a violin increases in value with age.

10. HIS PRAYER THAT THEY MAY PARTAKE OF HIS GLORY

17:24 … “I will [not, now “I pray”] … be with me where I am [share His destiny. “If children then heirs”] … behold my glory,” because they will thus be near Him, and being His disciples, will share in the glory according to their capacity.

And further, Jesus prays that His disciples may be with Him in His glory, see it and partake of it; that those who walk with Him in the way of the cross may wear the crown with Him; that those who suffer and work with Him may reap the reward with Him, have part in the triumph, and enjoy the blessedness of the only-begotten Son of the Father.

Note: These being the things which Jesus prays for in our behalf, they are therefore the things most desirable in life, and to be more earnestly sought after.

17:25 … “O righteous Father, the world knew thee not, but I knew thee; and these knew that thou didst send me.” Coffman points out that this is reminiscent of John 1:10 and the whole prologue. Jesus’ identification of the apostles before the throne of God as persons who “knew that thou didst send me” is proof of the importance of such knowledge. In actual fact, to know the origin of Christ in God is to find salvation possible. This is not a knowledge that can be objectively proven or demonstrated; but it is the kind of knowledge that follows obedient faith in Christ, as when Peter said, “We believe and know.” (John 6:69)

The MacArthur Study Bible further points out that vs. 25, 26 summarize the prayer of this chapter, promising the continuing indwelling Christ and His love (Cf. Rom. 5:5).

17:26 … “I have declared [R.V., “made known”] … and will declare it.” R.V., “make it known.” “The knowledge and the love which imparts it being alike inexhaustible, there is room for perpetual instruction through all time.” (Cambridge Bible)

17:26 … “Thy name.” “This phrase covers all that can be known, thought, or spoken about Him” (Taylor). It stands for Himself, His attributes, character, nature, power, authority.

17:26 … “The love wherewith thou hast loved me may be in them.” This is the end and crown of it all. God’s love for Christ rests in the same way upon His disciples, for they have the spirit of Christ, are doing the work of Christ, are children of God, His younger brothers. This love should be in them, manifested in all they do, guiding, inspiring, uplifting, and transforming.

11. PRACTICAL SUGGESTIONS

a. How inspiring the thought that the same intercession goes on above, and never ceases, for the church which still is so feeble in faith, for the disciples of our own day, whose love is so languid, whose fears are so great, whose needs so many (Storris).

b. We learn what things we should earnestly seek for, by noting the things Jesus prayed for in our behalf.

c. v. 3: The best of all knowledge is the knowledge of God and Jesus Christ.

d. And this is the first condition of the Christian life, that we should know Jesus Christ, by sympathy, by love, by imbibing His spirit, by working with Him.

e. v. 11: Power, usefulness, and holiness of the church depend on the true unity of Christians.

f. We should in every way seek to realize Christ’s prayer for the unity of all Christians.

g. There is more oneness among Christians than appears on the surface.

h. v. 15: The place of the Christian is in the active, tempting world.

i. But his safety lies in his being kept from the evil of the world.

j. He can be kept from the evil only when consecrated to the service of God in redeeming the world.

k. v. 17: Since we are sanctified by the truth, we should seriously study the Word of God by which we are sanctified.

l. v. 18: Christians are representatives of Christ in the world, to carry on His work.

m. v. 21: We should in every way seek to realize Christ’s prayer for the unity of all Christians.

n. v. 24: Those who work with Christ, suffer with Him, and are sanctified by Him, will also partake of His ineffable glory.

Footnotes:
¹ For more information on The Lord’s Supper, see Remembering Jesus in Contents section of StudyJesus.com.
² By understanding Paul’s long sentence in Romans 3:21-26, we understand the Gospel, all of Romans and the Bible. The 1885 English Revised Version changed “the faith of Christ” to “faith in Christ” in Romans 3:22; Galatians 2:16, 2:20, 3:22; Ephesians 3:12; and Philippians 3:9. In his book, “Commentaries on the Old and New Testament,” James Burton Coffman concludes that the KJV is a correct translation of all these verses, a fact confirmed by the total agreement of the Emphatic Diaglott in each case. James Macknight, Adam Clarke, as well as other older commentators, also agree with the KJV translation of these verses – “the faith of Christ,” like the “faith of Abraham” in Romans 4:16. We asked a full-time minister serving a large church, about whether he believed that to be saved one had to believe in the “faith of Jesus Christ” to which he wrote: “God provides righteousness to those who believe. If through the faith of Jesus – everybody would be saved.” We asked the same question to a university Bible professor, who expressed a view of modern translations held by many today. He wrote: “Both ideas . . . are biblical . . .” However, we also presented the question to an elder of the church, who wrote: “The believer’s faith causes him to respond to that perfect justification which is and was brought by Christ in His obedience to God’s will of offering His son as the perfect atonement for all mankind (sins).” We concur with the elder and older commentators, as well as Coffman, whose commentary on this verse is a scathing rebuke of many modern-day professors and preachers. Coffman points out that we should stay with the KJV in this verse, because changing it represents the same tampering with the Word of God which resulted in the monstrosity of changing “the righteousness of God” to “a righteousness” (Rom. 3:21 & Rom. 1:17). He writes: “the true Scriptural justification by faith has absolutely no reference to the faith of stinking sinners, but to the faith of the Son of God. The only end served by this change was to bolster the faith only theory of justification.” He further writes: “the true grounds of justification cannot ever be in a million years the faith of fallible, sinful people, would appear to be axiomatic. How could it be? The very notion that God could impute justification to an evil man, merely upon the basis of anything that such a foul soul might either believe or do, is a delusion. Justification in any true sense requires that the justified be accounted as righteous and undeserving of any penalty whatever; and no man’s faith is sufficient grounds for such an imputation. On the other hand, the faith of Jesus Christ is a legitimate ground of justification, because Christ's faith was perfect.” In the absolute sense, only Christ is faithful – “Faithful is he that calleth you” (1 Thess. 5:24). Only He is called “the faithful and true witness” (Rev. 3:14). The faith of Christ was also obedient; a perfect and complete obedience, lacking nothing. Therefore, we conclude that the sinless, holy, obedient faith of the Son of God is the only ground of justification of a human being – Christ only is righteously justified in God’s sight. How then are we saved? We are saved “in Christ,” having been incorporated into Him – justified as a part of Him. Our study prompts agreement with Coffman’s conclusion that faith is not the ground of our justification; it is not the righteousness which makes us righteous before God. The “faith of the Son of God” is the only basis for our justification, and that faith is definitely included in the “righteousness of God” mentioned in this verse. Even the righteousness of God through faith of Jesus Christ shows the principal constituent of God’s righteousness. In conclusion, God’s righteousness is the righteousness of Jesus Christ – His absolute, intrinsic, unalloyed righteousness – implicit in His perfect faith (mentioned here) and His perfect obedience (implied). The contrary notion that God’s righteousness is some imputation accomplished by the sinner’s faith is unfounded. Any righteousness that could commend itself to the Father and become the ground of anything truly worthwhile would, by definition, have to be a true and genuine righteousness. That righteousness was provided by the sinless life of the Christ, summarized in this verse as “through faith of Jesus Christ,” the idea being much clearer in the KJV, “The righteousness of God which is by faith of Jesus Christ.” We concur with Coffman on this subject, including his final conclusion, “. . . the word believe in this verse refers to sinners’ faith (believer’s faith) which is no part of God’s righteousness at all, but, like baptism, is but a mere condition of salvation – being neither more nor less important than baptism.”
³ For more information on the church, see God’s Church in Contents section of StudyJesus.com.
⁴ For more on the Father, see God the Father in Contents section of StudyJesus.com.
⁵ StudyJesus.com seeks the unity of all believers by one common purpose and plea: Jesus Christ and the Bible. Like the 20th Century, the 21st has sadly begun with a divided religious world. But there is hope, because God’s Holy Word and Beloved Son are the common denominators upon which most, if not all, God-fearing people everywhere can unite. Jesus Christ Himself prayed for unity: “I . . . pray . . . that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me . . . that they may be one just as We are One” (John 17:20-22, NKJV). Our Lord and Savior wants us to be one, therefore this site is dedicated to the unity of all believers. What is the 21st Century appeal? A “Thus saith the Lord” in everything done religiously. What is the objective? Lifting up Jesus Christ; sharing with others the greatest love story ever told. The plea is that nothing should be bound on a believer that is not as old as the New Testament. The goal is a richer, fuller, deeper understanding and focus on the Bible and God’s Beloved Son, Jesus Christ; always keeping in mind that each of us has the responsibility of personally seeking out God’s truth as revealed in the Holy Scriptures. The Bible says, “Work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure” (Phil. 2:12, 13 NKJV), remembering that “God shows no partiality” (Acts 10:34 NKJV). This site was developed because Jesus “commanded us . . . to testify that it is He who was ordained by God to be Judge of the living and dead” (Acts 10:42 NKJV). Serious study of the Bible requires dedication, self-control, patience, and a spirit of humility. No wonder we are admonished by Holy Scripture to “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (2 Tim. 2:15, NKJV). All material presented on this site originates from a firm belief in the infallibility and authoritativeness of the Bible; inspired and Divine; the eternal Holy Word of God. Therefore, everything on this site is built on two basic foundations: Any pronouncement herein from the Bible is considered God’s final word; Christ is accepted as the only begotten Son of God, uniting in His person perfect divinity and perfect manhood. The aim and hope of StudyJesus.com is to assist all who diligently seek God’s approval; who want to know and better appreciate the love, mercy, grace and saving power of Jesus Christ. StudyJesus.com is only a small beginning; a little seed in an ocean of religious division. We fervently pray this concept is a proper and solid basis upon which all believers in Christ can unite. And, by seeking to walk with Jesus Christ, doing only what God has lovingly commanded through the Bible, adding or deleting nothing, we can know that our salvation is certain. Let’s join together in a return to the Bible and Jesus Christ. Come, let us study and reason together.
⁶ For more information on the Holy Spirit, see God the Spirit in Contents section of StudyJesus.com.
⁷ Compare the thick cloud in Exodus 19.
⁸ For more on salvation, see God’s Salvation in Contents section of StudyJesus.com.
⁹ Compare Peter and John rejoicing in their tribulation; and Paul and Silas singing in their torture and prison.

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