PREFACE
I learned what I was taught as the Lord's Prayer as a very young child, around five or six. It was believed that this truly was the Lord's Prayer. Many denominations repeated this prayer every Sunday, either at the beginning of their service, or at the close. Some churches would repeat the prayer before the collection was taken. Even the Roman Catholic Church would have those who were recently baptized repeat this prayer before the congregation. The prayer was not only misunderstood, but was taught with the misunderstanding that it is a universal prayer for all of us. It will be easy to see the true meaning of the prayer as we keep it in context. I was listening to the 'Through the Bible' radio program with J. Vernon McGee, as he was teaching the seventeenth chapter of the Gospel of John. He told the story of two church members who were arguing among themselves as to which one knew the Bible better than the other. The one fellow said to the other, 'I bet you can't even recite the Lord's Prayer. The other fellow said, 'you're on!' And he began, 'Now I lay me down to sleep, I pray the Lord my soul to keep, if I should die before I wake, I pray the Lord my soul to take." Looking real proud of himself he said, 'there!' The other fellow with a look of amazement said, 'By gum, I never thought you knew it.' This is not the prayer I was taught as the Lord's Prayer, although I was taught this little ditty, this is the Prayer I was taught:
"Our Father, who art in heaven,
Hallowed be Thy name.
Thy kingdom come.
Thy will be done in earth,
As it is in heaven.
Give us this day our daily bread.
And forgive us our debts,
As we forgive our debtors.
And lead us not into temptation,
But deliver us from evil.
For Thine is the power,
And the glory,
For ever.
Amen"
(Matthew 6:9b-13)
INTRODUCTION
In order to keep everything in order and un-confusing I will give a brief exposition on the passage in Matthew chapter six first, and then move into John chapter seventeen.
The first thing to note in the passage on the so-called 'Lord's Prayer' is that Christ was giving His disciples a model by which they should pray. In verses 5-8 of Matthew chapter six the Lord is telling His disciples not to pray as the Pharisees, the Jewish religious leaders of the day, with their vain-repetitions and flowery words to be admired by the ones hearing, for God certainly doesn't hear these phonies. Christ instructs the disciples not to pray in public in order to be heard by men, but to pray in private, for prayer is a very private matter.
"We need not suppose that the Pharisees went out into the streets to say their prayers, but that, if they were in a public place at the hour of prayer, they were ostentatious in performing their devotions. They were glad to be seen praying, and chose a conspicuous place. As in almsgiving, it is not the being seen, but the wish to be seen in order to be admired, that is condemned. Of all hypocrisies, that of pretending to have [communion] with God, and of making a parade of such [communion], is one of the worst. Christ of course does not condemn public worship: it is private prayers in needless publicity, in order to gain a reputation for special sanctity, that is denounced" (Plummer's commentary on Matthew page 93).
It is never a good thing to make public, family matters. The contents of the prayer are certainly not for our grace age. I will make comments about the Prayer as we proceed in order to contrast the age before the cross and the age after the cross.
It has always seemed to be a contradiction to me as I thought about praying that God knows all about me before I seek Him in prayer. If our Heavenly Father provides our every need, why should I pray for them? If God the Father knows my mind before I speak to Him, what use is it to pray? The answer is, as I have mentioned many times before, that prayer is for man not God. What I mean by this is that just as confession of sin to the Father benefits man not God; so we can go to the throne of grace with a clear and just conscience. John Calvin in His commentary on Matthew explains it much better:
"But if God knows what things we have need of, before we ask Him, where lies the advantage of prayer? If He is ready, of His own free will, to assist us, what purpose does it serve to employ our prayers, which interrupt the spontaneous course of His providence? The very design of prayer furnishes an easy answer. Believers do not pray, with the view of informing God about things unknown to Him, or of exciting Him to do His duty, or of urging Him as though He were reluctant. On the contrary, they pray, in order that they may arouse themselves to seek Him, that they may exercise their faith in meditating on His promises, that they may relieve themselves from their anxieties by pouring them into His bosom; in a word, that they may declare that from Him alone they hope and expect, both for themselves and for others, all good things. God Himself, on the other hand, has purposed freely, and without being asked, to bestow blessings upon us; but He promises that He will grant them to our prayers. We must, therefore, maintain both of these truths, that He freely anticipates our wishes, and yet that we obtain by prayers what we ask. As to the reason why He sometimes delays long to answer us, and sometimes even does not grant our wishes, an opportunity of considering it will afterward occur."
Matthew Henry said, "We are not to proscribe to Him, but subscribe to Him." God knows what is best for us, and will answer us accordingly. When children ask from their parents they very seldom use many words, they simply and sincerely, get to the point, and so should we to our Heavenly Father. Prayer is dependence on God.
CHRIST'S INSTRUCTION TO HIS DISCIPLES
(MATTHEW CHAPTER 6 VERSES 5-8)
Verse 5, "And when thou prayest, thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and at the corners of the streets, that they may be seen by men, Verily I say unto you, they have their reward."
'The standing posture in prayer was the ancient practice, alike in the Jewish and the early Christian Church, as is well known to the learned. But of course this conspicuous posture opened the way for the ostentatious.' [David Brown's commentary (JFB) Vol.-5 pg. 39]
'In the synagogues and the corners of the streets, these were the usual places of prayer (synagogues) and the street corners where crowds stopped for business or talk. If the hour of prayer overtook a Pharisee here, he would strike his attitude of prayer like a modern Moslem that men might see that he was pious.' [Word Pictures- A.T. Robertson]
Verse 6, "But thou, when thou prayest, enter into thy [room], and when thou hast shut thy door, pray to thy Father, who is in secret; and thy Father, who seeth in secret, shall reward thee openly."
The King James Version renders room 'closet'. The Greek word for room is tameion 'a place of retirement and privacy' a private chamber like our modern 'den'. The Greek word for reward is 'apodosei' from 'apodidomi' meaning 'to give in answer to a claim or expectation.' So you see a true picture is that the prayer offered in private is answered openly. I see this as quite revealing, for what is the prayer of a believer? The answer to this question I believe is a contextual one. In our day of grace a believer has but one prayer, 'thank you father for your fellowship.' God's Word is the Father speaking to us all, and prayer is a response to His Word. We have confession and praise. It is perfectly logical to speak with our Father about our every day problems, but I believe he expects us to search His Word for the answers to our problems. Being dependant on the Father is not being lazy and doing nothing. In our private sessions with him, I believe we should lay ourselves wide open to him, and not hold anything back for fear we might look bad to Him, remember, he sees us as we really are. It's impossible to fool The Lord. The Greek word for 'confess' is ' homologeo', and this means to speak, ('lego') the same words, (homo), as the Father speaks. In other words, say the same thing about yourself and your actions as God says. Confession is designed for our own personal growth. There is no spiritual growth where there is no confession. There is an hymn we used to sing in our younger days by Charles Tindley, 'Nothing Between.' The words of this song puts the stress on sin in our lives as the something between that separates us from the coveted fellowship with our Father. This may be true, but I would like to point out that we know that the sin is paid for, and so there are no eternal results. How honestly we deal with our sins, should be of very great importance in our daily walk. We should, without exception, rid our selves of our daily facades before our heavenly Father, then, and only then, will He be able to deal with us. Believe me, this can only be done in our private chambers.
Verse 7, "But when ye pray, use not vain repetitions, as the [pagans] do; for they think they shall be heard for their much speaking."
'Use not vain repetition.' The Greek word for repetition is 'battalogasate' from 'battos' to stammer, and 'logeo' to say or speak, that is, to stammer or babble.
'Babble not' would be a better rendering, both for the form of the word - which in both languages is intended to imitate the sound - and for the sense, which expresses not too much the repetition of the same words as a senseless multiplication of them.'
[David Brown]
'The worshippers of Baal on Mount Carmel, "And they took the bullock which was given them, and they [prepared] it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made (I Kings 18; 26)" and of Diana in the amphitheatre at Ephesus who yelled for two hours, "But when they knew that he [Alexander 'The Coppersmith' II Timothy 4:14] was a Jew, all with one voice, for about the space of two hours cried out, Great is Diana of the Ephesians (Acts 19:34) are examples. The Mohammedans may also be cited who seem to think that they "will be heard for their much speaking"(en tei polulogiai). Vincent adds "and the Romanists with their paternosters ['Our Father'] and aves ['Holy Mary Mother of God']." The Syriac Sinaitic has it: "Do not be saying idle things." Certainly Jesus does not mean to condemn all repetition in prayer since He Himself prayed three times in Gethsemane "saying the same words again" (Matthew 26:44). "As the Gentiles do," says Jesus. "The Pagans thought that by endless repetitions and many words they would inform their gods as to their needs and weary them ('fatigare deos') into granting their requests" (Bruce) [Word pictures- A.T. Robertson]
'This method of heathen devotion is still observed by Hindu and Mohammedan devotees. With the Jews, says Lightfoot, it was a maxim (a fundamental practice), that "Every one who multiplies prayer is heard." In the Church of Rome, not only is it carried to a shameless extent, but, as Tholuck justly observes, the very Prayer which our Lord gave as an antidote (a remedy) to vain repetitions is the most abused to this superstitious end; the number of times it is repeated counting for so much more merit. [David Brown's Commentary on Matthew- page 39)
Verse 8, "Be not ye, therefore, like unto them; for your Father knoweth what things ye have need of, before ye ask Him."
What we have in these first eight verses is Christ giving His disciples a model and form to pray in contrast to the useless prayers of the Pagans. Christ addresses the Omniscience of God.
"Knoweth what things ye have need of, before ye ask Him,"
As a contrast to the impotence of the Pagan deities, I don't believe Christ is telling His disciples not to pray, but to keep a divine mental attitude concerning their prayers. This prayer is not a universal prayer given as a model for every age, but to this particular age, that is about to undergo great persecution after Christ is crucified.
THE CONTENTS OF THE PRAYER
(VERSE 9)
Verse 9, "After this manner, therefore, pray ye: Our Father, who art in heaven, Hallowed be Thy name."
"Pray ye,"
This 'pray ye' is emphatic in contrast to the 'as the Pharisees pray. The context of this prayer suggests to me that the Lord is speaking to the immediate disciples. The first section of this chapter points out the negative aspect of the prayers of the Pagan Pharisees.
"Ye" expressed in contrast with "the Gentiles." It should be called "the model prayer" rather than the "Lord's Prayer." "Thus" pray as He gives them a model. He Himself did not use it as liturgy (a selection of rituals used in public worship). There is no evidence that Jesus meant it for liturgical use by others. There is no evidence that Jesus intended this prayer for liturgical use." [Word Pictures-A.T. Robertson]
This is the point exactly. We will see later that the prayer is designed for a specific people, and a specific time.
'This well-loved prayer which our Lord taught His disciples, known as the 'Lord's Prayer', was evidently given upon two different occasions and under different circumstances, and with some variations: first, in the Sermon on the Mount, while Christ was warning His disciples against ostentatious formality in prayer (cp. Mt.5:1-13,); and second, at an unnamed "certain place" in response to the request of one of the disciples, "Lord teach us to pray" (Lk. 11:1-4). Although the Lord's Prayer was obviously not given to be used only as a form, the two accounts teach us many precious lessons about the nature of prayer.' (C.I. Scofield's notes, page 1096)
Scofield goes on to say that this prayer is in a way designed for us today, which I find a little stretch of exegesis. I think you will agree the context is obvious.
"Our Father"
This is a statement only a believer is able to pray, or I should say, instructed to pray. We read in John 1:12,13, "But as many as received Him, to them gave he power to become the [children] of God, even to them that believe on His name. Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." There are commentators that think it is possible for an unbeliever to call on God as Father, because they say He is in a sense the Father of all men. This is not true, because He is the God of all men, even though they will not recognize Him, but he is the Father of only His children. God has dealt with the world as His creation, offering them His Son, but He deals with all believers as His dear children.
"Who art in Heaven"
This is in contrast to our earthly fathers. In our age of grace we have a personal Father son relationship that is very personal. We are exhorted by Paul to come "boldly to the Throne of Grace" and not the "remove the sandals from the souls of your feet" for "you are standing on Holy ground" command to Moses. In the Old Testament the believers had to go to the high priest, and only once a year. The high priest was the only person that could enter the Holy of Holies and then only once a year. The New Testament didn't begin until after the death of Christ, and the outpouring of the Holy Spirit at Pentecost. Today we have a moment-by-moment audience with our Heavenly Father. "We are the sons of God."
"Hallowed be Thy name"
This is also Old Testament vernacular [hagiastheto to onoma], that is, 'His name is to be held in reverence.' It is not wrong to show reverence to God, but the point is, we have transcended through the Cross of Christ, all the barriers that separate us from our personal Father. We don't want to place ourselves under the obligation of the old Jewish economy of the Old Testament, of having an unapproachable God.
Verse 10, "Thy Kingdom come"
The message of the coming Messianic Kingdom is part and parcel of the Gospel that was being preached throughout the world before the outpouring of the Holy Spirit at Pentecost, ushering in the Apostolic Church. The one thing that is common to the Gospel of Grace and the Gospel of the kingdom is "You must be born again." In the Old Testament the believers were looking for Christ to come back and set up His Millennial Kingdom, and now during the age of grace we believers are looking forward to His return to take us home, where we will dwell with Him forever and ever.
"Thy will be done in earth, as it is in heaven."
This is obviously looking forward to the Millennial Kingdom of Christ on earth, where he will reign with perfect justice for one thousand years, "Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years" (Rev, 20:6). Some liberal so-called theologians take this phrase to mean that we all should pray for peace, so that the universal Father-God will bring together the universal brotherhood of man to one big platonic wonderful peace-loving world. This is just not going to happen. The heart of man is "deceitful above all things" and "desperately wicked," no matter what the peace-nicks say, trying to convince believers of their sincerity, and in this case, sincerity is 'the façade for stupidity.'
What we have so far in verses nine and ten is an example of how they were to address God in prayer in the Old Testament, with an encouragement of what they were to expect in the future. These verses are an extension of David's prayer in Psalm 7:9, "Oh, let the wickedness of the wicked come to an end, but establish the just; for the righteous God [testeth] the [minds and hearts]," and again in 72:19, "And blessed be His glorious name forever; and let the whole earth be filled with His glory. Amen, and Amen."
There has never been human government of any kind that could possibly survive without "wars and rumors of wars" for a century, let alone one thousand years. Only a Theocracy, a nation ruled directly by God, can possibly live in real peace.
Verse 11, "Give us this day our daily bread"
This phrase is not so easy to explain. The Lord is teaching the disciples to pray for their daily provisions no more, no less. There is a Proverb by Agur and Lemuel that is right to the point on the necessary provisions to ask from God, "Give me neither poverty nor riches; Feed me with the food that is my portion, Lest I be full and deny Thee and say, Who is the Lord? Or lest I be in want and steal, And profane the name of my God." (Proverbs 30:8b, 9 ASV) When we have too much wealth, we have a tendency not to rely on the Lord. This is not a hard and fast rule, but it makes sense that its hard to concentrate on spiritual things if your hungry or too full.
Verse 12, "And forgive us our debts, as we forgive our debtors,"
The word debt in N.T. Greek is 'opheilemata' an accusative plural verb from 'opheilo' (delinquency-fault-offence-sin). In Romans 4:4 the same word is used but with the connotation of legal debt, "Now to him that worketh is the reward not reckoned of grace, but of debt." In this passage of the model prayer it is used of moral and spiritual debt to God. This word 'debt' in the Greek has the connotation of 'moral obligation.' So it could rightly read, 'And forgive us our sins as we are morally obligated to forgive those who sin against us.' This is a good moral principle for every age. (By the way, Christ could never have prayed to be forgiven, for He had never committed an offence, plus He had the power Himself to forgive, and didn't need to pray to have someone forgiven)
Verse 13, "And lead us not into temptation,"
The idea of temptation is that of a trial or test.
"To 'bring' or 'lead' bothers many people. It seems to present God as an active agent in subjecting them to temptation, a thing specifically denied in James 1:13, "Let no one say when he is tempted, 'I am being tempted by God'; for God cannot be tempted by evil, and He Himself does not tempt anyone." The word here translated 'temptation' (peirasmos) means originally 'trial' or 'test' as in James 1:2, "Consider it all joy my brethren, when you encounter various trials." Braid Scot has it:' and lat us no be siftit.' But God does test or sift us, though He does not tempt us to evil. No one understood temptation so well as Jesus for the devil tempted Him by every avenue of approach to all kinds of sin, but without success. In the Garden of Gethsemane Jesus will say to Peter, James, and John: 'Pray that ye enter not into temptation' (Luke 22:40). That is the idea here. Here we have a 'permissive imperative' as grammarians term it. The idea is then: 'Do not allow us to be led into temptation.' There is a way out (I Cor. 10:13), but it is a terrible risk." [Word Pictures- A.T. Robertson]
"But deliver us from evil,"
The Greek word for evil is 'ponerou,' which could mean either 'the evil one' or 'the evil thing.'
"We have no way of knowing whether it is 'ho poneros' (evil one) or 'to poneron (the evil thing). And if it is masculine and so 'ho poneros,' it can either refer to the devil as the Evil One par excellence or the evil man whoever he may be who seeks to do them ill. [Word Pictures-A.T. Robertson]
"For thine is the kingdom, and the power, and the glory, forever, Amen,"
This doxology was added later, and is not in the best Manuscripts.
"This doxology does not appear in the oldest and best Greek mss. and, in those which do include it, there are considerable variations. The account by Luke omits it altogether (Luke 11:2-4). Eminent textual authorities believe that it was added by later hands, probably to make the prayer more suitable for public worship. As the doxology appears in the KJV, however, it is not un-Biblical, for its main ideas seem clearly to have been taken from a prayer of David recorded in 1 Chr. 29:11 - 'Thine, O Lord, is the power, and the glory thine is the kingdom.'" [C.I. Scofield's notes - page 1001]
"The Doxology is placed in the margin of the Revised Version. It is wanting in the oldest and best manuscripts. The earliest forms vary very much, some shorter, some longer than those in the Authorized Version. The use of a doxology arose when this prayer began to be used as a liturgy to be recited or to be chanted in public worship. It was not an original part of the Model Prayer as given by Jesus." [Word Pictures - A.T.Robertson]
With this exposition of the 'Model Prayer' completed we now turn to the 'Lord's Prayer in John, chapter seventeen, where we will note some very significant contrasts. The Lord was about to go to the Cross and finish His work that He was sent by the Father to do. He had finished His earthly ministry, and now the hour had come to go to the Cross. The profound quality of this High Priestly Prayer of Christ is such that all we can hope to do is scratch the surface and say with 'Luther,' "That as plain and simple as it sounds, it is deep, rich, and broad, that no man can fathom it." When we listen to the Words of Christ in this prayer, we can't help but envision His earthly life and how He tried time after time to help His disciples understand what he was in the world for, and that He was here to do His Father's will; He begins the prayer with "The Hour is Come."
JOHN CHAPTER SEVENTEEN
(The Lord's Prayer)
The final discourse of Christ begins in chapter 14-16 culminating in this High Priestly Prayer recorded in chapter 17.
'We now come,' says Olshausen admirably, 'to that portion of the Evangelical History which we may with propriety call its Holy of Holies. Our Evangelist (John), like a consecrated priest, alone opens up to us the view into this sanctuary. It is the record of the last moments spent by the Lord in the midst of His disciples before His passion, when words full of heavenly thought flowed from His sacred lips. All that His heart, glowing with love, had still to say to His friends was compressed into this short season. At first the intercourse took the form of conversation; sitting at the table, they talked familiarly together. But when the repast was finished, the language of Christ assumed a loftier strain; the disciples, assembled around their Master, listened to the words of life, and seldom spoke a word. At length, in the Redeemer's sublime intercessory prayer, His full soul was poured forth in express petitions to His heavenly Father on behalf of those who were His own. It is a peculiarity of these last chapters, that they treat almost exclusively of the most profound relations - as that of the Son to the Father, and of both to the Spirit; that of Christ to the Church to the world, and so forth. Moreover, a considerable portion of these sublime communications surpassed the point of view to which the disciples had at that time attained: hence the Redeemer frequently repeats the sentiments in order to impress them more deeply upon their minds, and, because of what they still did not understand, points them to the Holy Spirit, who would remind them of all His sayings, and lead them into all truth.' [David Brown's Comm. On Mathew, page 433]
A brief outline of the three chapters leading up to the Lord's Prayer is as follows:
Chapter 14
- Jesus comforts the disciples with the promise of the future, verses 1-6
- He once again reminds the disciples of His Deity, verses 7-12
- He assures the disciples of their new privileges in prayer, verses 13,14
- He promises the disciples a Comforter, The Holy Spirit, verses 15-26
- He comforts the disciples to rest in His Peace, verses 27-31
Chapter 15
- He is the Vine and His followers are the branches, verses 1-11
- He instructs the disciples on a true relationship to one another, verses 12-17
- He instructs the disciples on their relationship to the world, verses 18-27
Chapter 16
- He warns the disciples of impending persecution, verses 1-4
- He instructs the disciples of the threefold work of the Holy Spirit, verses 5-11
- He promises to reveal His truth through the Holy Spirit, verses 12-15
- He foretells His Death, Resurrection and second-advent, verses 16-22
- He instructs the disciples on the Prayer Promises, verses 23-33
Chapter 17
I. CHRIST PRAYS FOR HIMSELF vss. 1-5:
Verse 1, "These words spoke 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."
Jesus began His prayer lifting His eyes to heaven, saying "Father." No place in Scripture does Christ address the Father as our Father, as He taught His disciples to pray. Here the God-Man was praying to His Father.
"The hour is come;"
"But did not the Father, you will say, know that? O yes, and Jesus knew that He knew it. But He had not that narrow and distant and cold view of prayer which some even true Christians have, as if prayer was designed for nothing else but to express petitions for benefits, promised, expected. Prayer is the creature yearning after Him that gave it being, looking up into its Father's face, opening its bosom to the brightness and warmth of His felt presence, drinking in fresh assurances of safety under His wing, fresh inspiration of His love, fresh nobility from the consciousness of its nearness to Him. In prayer believers draw near to God, not merely when necessity drives them, but under the promptings of filial love (that is recognizing our family relationship to the Father as sons and daughters), and just because "it is good for them to draw near to God." We like to breathe the air of His presence: we love to come to Him though it was for nothing but to cry in the spirit of adoption, "Abba, Father." (Once again we speak to God as our caring, loving, ever present Father, because of Christ) "Walking in the light as He is in the light, we have fellowship One with the other - He with us and we with Him" - uplifting, invigorating, transfiguring fellowship. (We can only experience this fellowship as we recognize that we are His children provided with all the Divine Love and benefits that are bestowed on The Only Begotten One) How much more, then, must Christ's prayers, and this above all, have been of that character! Hear Him telling His Father here, with sublime simplicity and familiarity, "the hour was come." What hour? The hour of hours; the hour with a view to which all the purposes of grace from everlasting were fixed; the hour with a view to which all the scaffolding of the ancient economy was erected; the hour with a view to which He had come into the world, and been set apart by Circumcision and Baptism and the Descent of the Spirit; the hour with a view to which He had lived and wrought and taught and prayed; the hour for which Heaven, for the ends of Grace, and Earth and Hell, to defeat those ends, were waiting alike with eager hope: that hour was now "come" - virtually come, all but come - "All things," Father, "are now ready." [David Brown's Com. on Mat. page 449]
"Glorify Thy Son."
The word 'glorify' in the Greek is, 'doxason' from 'doxazo' meaning 'to signalize with a manifestation of dignity, excellence, or majesty. To extol, and magnify.' [Analytical Greek Lexicon]
"This is the only personal petition in this prayer. Jesus had already used this word "doxazo" for His death, "Therefore, when He was gone out, Jesus said, now is the Son of man glorified, and God is glorified in Him" (John 13:31). Here it carries us into the very depths of Christ's own consciousness. It is not merely for strength to meet the cross, but for the power to glorify the Father by His death and resurrection and ascension." [Word Pictures - A.T. Robertson].
"That the Son may also glorify Thee."
The word,'that', 'hina', is an aorist active subjunctive introducing a purpose clause, and would be read, "glorify Thy son, in order that, the Son may glorify Thee. The Word also is not found in the best manuscripts; the thought then is that the Father in glorifying the Son, in turn, the Father will be glorified by the Son's obedience, even the death of the Cross. Also, when Christ is resurrected, the Father will be glorified. The Father was glorified by Christ's perfect life, substitutionary death on the cross, resurrection, and ascension. When Christ was separated from the Father on the Cross, as He bore all our sins, past, present, and future, the Father suffered equally. It's hard to imagine the pain of perfection being separated. When the Son cried out, all heaven was silenced in pain. As Christ took our sins upon Himself He died a Spiritual death that had to separate Him from His Perfect Father. This is what He was looking towards in this Real Lord's Prayer.
Verse 2, "As thou hast given Him power over all flesh, that he should give eternal life to as many as Thou hast given Him."
"As Thou hast given Him Power over all flesh."
Nothing that the Father has done or will do is independent of the Son, "The Father loveth the Son, and hath given all things into His hand (John 4:35)." Again, Jesus speaks to His disciples, "All things are delivered unto Me by My Father, and no man knoweth the Son, but the Father; neither knoweth any man the Father, [except] the Son, and he to whomsoever the Son will reveal Him (Matthew 11:27)." Just before Jesus commissioned His eleven disciples He said, "All [authority] is given unto Me in heaven and earth (Matthew 28:18b)."
"That He should give eternal life to as many as Thou hast given Him."
The wording is rather peculiar in the King James Version. I can see how the one who believes that predestination is a doctrine regarding salvation would find comfort in the words 'as many as Thou hast given Him.' In order to truly understand this verse we must understand that there are two sides to this verse; 1) there is the Divine side - the Father's viewpoint, and 2) there is the human side - man's part or viewpoint. To understand this seeming dilemma, we will have to go to another portion of this Gospel where we read, "All that the Father giveth Me shall come to Me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do Mine own will but the will of Him that sent Me. And this is the Father's will who hath sent me, that of all that He hath given me I should lose nothing, but raise it up again at the last day. And this is the will of Him that sent me, that everyone who seeth the Son, and believeth on Him, may have everlasting life; and I will raise him up at the last day (John 6:37-40)."
"All that which the Father giveth
Me shall come to me."
This is now emphatically reiterated:
"And this is the will of Him that
Sent Me, that of all that which
He hath given Me I should lose
Nothing, but should raise it up
Again at the last day."
So much for the Divine side of man's
Salvation, whose every stage and
Movement is inscrutable to us,
But infallibly certain.
In no wise cast out."
This also is now emphatically reiterated:
"And this is the will of the Father
which hath sent me, that every
one which seeth the Son, and
believeth on Him, may have everlasting
life: and I will raise him up at
The last day."
This is the human side of the same thing.
[David Brown's Commentary on John - page 389]
"Seven times Jesus speaks of Christians as given Him by the Father (vv.2, 6 [twice], 9,11,12,24). Jesus Christ is God's love gift to the world, "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him, should not perish, but have everlasting life [John 3:16], and believers are the Father's love gift to Jesus Christ. It is Christ who commits the Christian to the Father for safekeeping, so that the believer's security rests upon the Father's faithfulness to His Son Jesus Christ." [C.I.Scofield's notes - page 1151].
Verse 3, "And this is life eternal, that they might know thee, the only true God, and Jesus Christ, whom Thou has sent."
Here our Lord describes eternal life as knowing the Father and the Son, whom He sent. It's interesting to note that eternal life is not only a future acquisition, but also from the very point of believing onward. The verse should read, "And this is eternal life, that they should keep on knowing Thee, the only true God, even the Son whom He sent." Believers should understand eternal life as a present enrichment as well as a future state. We were 'dead in our trespasses and sins,' but now 'we are alive unto eternal life.' "And you hath he [made alive], who were dead in trespasses and sins; in which in times past ye walked according to the course of this world, according to the prince of the power of the air, 'Satan' (Eph. 4:27), the spirit that now worketh in the [sons or children] of disobedience; among whom also we all had our [conversation or manner of life] in times past in the lust of our flesh, fulfilling the desires of our flesh and of the mind, and were by nature the children of wrath, even as others. But God, who is rich in mercy, for His great love with which he loved us, even when we were dead in sins, hath [made us alive or quickened] together with Christ (by grace ye are saved), and hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves (self effort or good works), it is the gift of God - not of works (self effort or good works), lest any man should boast. For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Ephesians 2:1-10).
This passage in Ephesians is a most beautiful description of positional truth, that is, how we are seen by our Heavenly Father, now, and for eternity.
'This is the only place where our Lord gives Himself the compound name "Jesus Christ," afterwards so current in apostolic preaching and writing. (See on Matt. 1:1) Here all the words are employed in their strict signification: First, "Jesus," because He "saves His people from their sins;" Second, "Christ," as anointed with the measureless fullness of the Holy Ghost for the exercise of His saving offices (see on Matt. 1:16); Third, "Whom Thou hast sent," in the plenitude (completeness or abundance) of Divine Authority and Power, to save. "The very juxtaposition (to place side by side) here," as Alford properly observes, "of Jesus Christ with the Father is a proof, by implication, of our Lord's Godhead. The knowledge of God and a creature could not be eternal life, and such an combination of the one with the other would be incompatible." Thus, then, "the life eternal" of which Jesus here speaks, and which He says it is His proper office to confer, is merely conscious, unending existence, but a life whose most distinguished characteristic is acquaintance with the Father of our Lord Jesus Christ, and with Jesus Himself as the Way to the Father, and the Truth and the Life ("All things are delivered unto me by My Father, and no man knoweth the Son, but the father; neither knoweth any man the Father [except] the Son, and He to whomsoever the Son will reveal Him. Matthew 11:27)." [David Brown's Commentary on John - page 450]
Verse 4, "I have glorified thee on the earth; I have finished the work which Thou gavest Me to do."
Verse three is parenthetical so verse four should be read after verse two. What Christ is now saying to the Father is that He has completed the work the Father gave Him to do. The word finished in the Greek is 'telieosas', from 'telieoo' meaning 'to be brought to the goal, to reach the end of one's course, the end of life, a finisher.' Christ had lived the perfect life and conformed to, and performed all that was required of him by the Perfect Judge.
"Now as He faces death He has no sense of failure as some modern critics say, but rather fullness of attainment as in 19:30, "When Jesus, therefore, had received the vinegar, He said, it is finished; and He bowed His head, and gave up the [spirit]." Christ does not die as a disappointed man, but as the successful messenger, apostle (apesteilas, verse-3) of the Father to men. "Thou gavest" (dedokas) perfect active indicative of (didomi), regarded as a permanent task. [Word Pictures by A.T.Robertson-page 275]
Verse 5, "And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was."
The Lord now prayed the Father to glorify Him with Himself. The preposition 'with' is in Greek, "para" meaning 'by the side of', or 'along side of', or 'in the presence of'. Christ said, now that I have manifested you Father to the world by My perfect life, You are now able to manifest both of us in My death and resurrection. After Christ pays the price for the sins of the whole world, He will be restored to the glory, which was His, before His incarnation.
'Christ stated that He had glorified the Father on earth. The Father was glorified in that Christ had completed "the work you gave Me to do" (vs.4). The work that Christ (in His incarnation) had been sent into the world to do was to reveal the Father ("No man hath seen God at any time; the only begotten Son, who is in the bosom of the father, He hath declared [literally, make known or reveal] Him."). He was engaged in this work during the years of His ministry. During His earthly life Christ revealed the Father by His words and works. There was no further revelation of the Father that could be given to people. Christ could now look back over His life with the knowledge that He had completed the aspect of the work that He had come to do. He prayed, "Glorify me in your presence with the glory I had with you before the world begun." Christ the Son had glorified the Father by revealing the perfections of the Father's person. Now Christ the Son prayed that the Father would glorify Him by revealing the perfections that belonged to Him. Christ did not pray that He would attain a new glory because of His obedience to the point of death. Rather, He prayed that the glory which He had with the Father from all eternity, which was not surrendered when he came into the world but which was veiled by His flesh, might now be displayed in the Father's presence. We know God answered these prayers, for on the third day Jesus did rise from the dead. After forty days Christ was received up into glory ("And, when He had spoken these things, while they beheld, He was taken up, and a cloud received Him out of their sight".), and He is now seated at the right hand of the Father in glory ("Who, Being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high", Hebrews 1:3). [The Words and Works of Christ - Dwight Pentecost - page 449]
II. CHRIST PRAYS FOR HIS DISCIPLES vss. 6-19:
Verse 6, "I have manifested Thy name unto the men whom Thou gavest Me out of the world; Thine they were, and Thou gavest them to me, and they have kept Thy word."
"I have manifested Thy name"
The word 'manifested' in this context, 'To bring to true light, to set in a clear light, to display openly.' He made known His entire character to these men.
"Unto the men whom Thou gavest Me out of the world."
This is obviously referring to the Chosen Eleven. By faith they believed and were the Father's possessions and therefore the father gave them to the Son.
"Thine they were, and Thou gavest them to Me,"
Being chosen out of the world we read in John 15:19, "If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you."
"And they have kept Thy word."
In the parable of the 'sower and the soil' Christ describes the ones who hear the word and believe in Luke 8:18, "But that on the good ground are they who, in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience." It wasn't that the disciples were living a perfect life but that they believed what they were told about the Person of Christ. We read in John 6:66-71, "From that time many of His disciples went back, and walked no more with Him. Then said Jesus unto the twelve, will ye also go away? Then Simon Peter answered Him, Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure that Thou art that Christ, the Son of the living God. Jesus answered them, have not I chosen you twelve, and one of you is a devil? He spoke of Judas Iscariot, the son of Simon; for he it was that should betray Him, being one of the twelve."
Verses 7&8, "Now they have known that all things, whatever Thou hast given Me, are of Thee. For I have given unto them the words which Thou gavest Me; and they have received them, and have known surely that I came out from Thee, and they have believed that Thou didst send Me."
"Now they have known,"
They came to know, as is stated by the disciples in John 16:30, "Now are we sure that Thou knowest all things, and needest not that any man should ask Thee; by this we believe that Thou camest forth from God."
"He introduced them as those (the individuals) whom the Father had specially given to Him out of the world. As such they were really the Father's, and given over to Christ - and now presented them as having kept the Word of the Father. Now they knew all things whatsoever the father had given the Son were of the Father. This was the outcome, then, of all His teaching, and the sum of all their learning - perfect confidence in the person of Christ, as in His Life, Teaching, and Work sent not only of God, but also of the Father. Neither less nor yet more did their 'knowledge' represent. All else that sprang out of it had yet to learn. But it was enough, for it implied everything; chiefly these three things - that they received the words which he gave them as from the Father; that they knew truly that Christ had come out from the father; and that they believed that the Father had sent Him. And, indeed, reception of Christ's word, knowledge of His Essential Nature, and faith in His Mission: such seem the three essential characteristics of those who are Christ's" [The Life and Times of Jesus The Messiah - Alfred Edersheim, page 840].
"That Thou didst send Me."
This statement occurs five times in this prayer (verse 8, 18, 21, 23, 25). The disciples believed that Christ was God's Apostle to mankind. The word 'Apostle' in the Greek means, 'One sent by or from God.' In the Book of Hebrews, chapter 3 verse 1 we read, "Wherefore, Holy brethren, Partakers of the Heavenly Calling, consider the Apostle and High Priest of our profession, Christ Jesus."
Verse 9, "I pray for them; I pray not for the world, but for them whom Thou hast given Me; for they are Thine."
"I pray for them; I pray not for the world."
He is praying for the disciples called out from the world to perform the specific tasks that lies ahead, as is stated in John 16:23, "And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatever ye shall ask the Father in My name, He will give it you." It's not that Christ is introducing the disciples to the Father, or telling the Father something that is beyond His Omniscience, the prayer is for our benefit to learn the Divine Viewpoint on these things. The world can't pray the disciples-prayer, only "Lord be Merciful to me a sinner."
Verse 10, " And all mine are Thine, and Thine are Mine; and I am glorified in them."
"Mine are Thine, and Thine are Mine."
It couldn't be expressed any clearer than this. All things are singularly the possession of the Father and the Son. Let him that denies the Deity of Christ continue to grope in the darkness of his own conceit, for I can't think of any clearer verse in scripture stating this truth.
"And I am glorified in them."
With all the shortcomings of the disciples, Christ's name is still glorified or 'manifested,' which 'Robertson' says, ' should be of comfort to us.'
"And now He brought them in prayer before the father. He was interceding, not for the 'world' that was His by right of His Messiah-ship, but for them whom the Father had specially given to Him (the disciples in particular). They were the Father's in the special sense of covenant-mercy, and all that in that sense was the Father's was the Son's; and all that was the Son's was the Father's. Therefore, although the entire world was the Son's, He prayed not now for it; and although all in earth and heaven were in the Father's Hand, He sought not now His blessing on them, but on those whom, while He was in the world, He had shielded and guided. They were to be left behind in a world of sin, evil, temptation, and sorrow, and He was going to the Father. And this was His prayer: 'Holy Father, keep them in Thy Name which Thou hast given Me, that so (in order that) they may be one (a unity), as We are.' The peculiar address, "Holy Father,' shows that the Savior once more referred to the keeping in holiness, and what is of equal importance, that 'the unity' of the Church (which is Christ's Body) sought for was to be primarily one of spiritual character, and not merely outward combination. Unity in holiness and of nature, as was that of the Father and Son, such was the great object sought, although such union would, if properly carried out, also issue in outward unity. But while moral union rather than outward unity was in View, our present 'unhappy divisions,' arising so often from willfulness and un-readiness to bear slight differences among ourselves - each other's burdens - are so entirely contrary to the Christian, but even to the Jewish, spirit, that we can only trace them to the heathen element in the Church" [The Life and Times of Jesus The Messiah - Alfred Edersheim].
Verse 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 are."
"And now I am no longer in the world,"
Christ was soon to depart this world. In departing this world Christ knew He would soon be joined with the Father, but these He was leaving behind would need care, for Christ would not be able to nurture them as He was used of doing.
"But these are in the world, and I come to Thee,"
Here are some of the words Christ spoke in the upper room: "Jesus, knowing that the Father had given all things into His hands, and that he was come from God, and went to God (John 13:3)." Again, "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do, because I go unto My Father (John 14:12)."
"Holy Father,"
This is the first time Christ addresses the Father as, "Holy Father." In first John 2:20 John uses a term meaning the same as Christ's address, "But ye have an unction (the Greek word for unction is 'chrisma' meaning an anointing - in the reception of spiritual privileges) from the Holy One, and ye know all things." Mary also refers to the Father in this way in Luke 1:49, "For He that is mighty hath done to me great things; and Holy is His name."
"Keep through Thine own name those whom Thou hast given me,"
The keeping power of grace is in the Father. The disciples would fail if left to their own keeping. The Name of the Father is dependable and is a very good ground on which to commit their keeping. The Son, while on earth was able to keep them, but now He commits their keeping to the Almighty Power of God.
"That they may be one, as we are,"
Christ now prays for the unity of the brotherhood. As long as the body of Christ is unified in the fellowship of the Divine Trinity 'the gates of Hell cannot prevail against it.' I am not referring here to the so-called organized church, but the called-out ones 'ecclesia,' the 'Body of Christ,' big difference! So much has been lost since the Lord said, "For Where two or three of you are gathered in My Name there am I in the midst of them (Matt. 18:20)." More on the unity of Christ's Body will be covered under verse 21, so it will be sufficient to say here that Christ is not praying that all the Church will agree on everything, only that they might agree on the most important of Christ's doctrines, to love God with all their hearts and minds, and to love one another as joint heirs with Christ, and this is recognizing the one and only relationship. It is obvious from the context of Christ's prayer that he is praying for the immediate disciples, for the Apostolic Church began at the outpouring of the Holy Spirit at Pentecost, and the eleven disciples [plus Paul, added later] did constitute the leaders of the Apostolic Church. The Church of this age of grace, that began at the destruction of the Temple in 70 A.D., and the completion of the Holy Scriptures, makes up the Post-Apostolic Church. The point here being that there are no supernatural gifts accompanying the preaching of the gospel of grace that was so prevalent in the first Church, that is, the Apostolic Church.
Verse 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."
"While I was with them in the world, I kept them in Thy name;"
Here again we have Christ speaking of His special care for the eleven while He was with them during His earthly ministry. I weary at the casual use of scripture by the so-called 'evangelicals' as they take a text out of context and make a pretext of it. Christ is praying specifically for the ones He personally spent His ministry with, the chosen eleven.
"Those that Thou gavest Me I have kept and none of them is lost,"
This is further proof of the security of the believer in the Hands of the Lord. The believer is unable to keep himself, but the Father is able, and not only able, but He is committed by His Word to keep those given to Him.
"Christ had watched over them and had 'protected them and kept them safe" while He was with them. Now He asked the Father to exercise the same care over them that He had exercised while He was with them. The proof of the sufficiency of His care was that He had not lost any of those who had believed on Him. The only one over whom Satan had gained a victory was the child of hell." [The words and Works of Christ - J. Dwight Pentecost]
"But the son of perdition, that the scripture might be fulfilled."
The Greek word for 'perdition' is 'apoleilas' from 'apollumi' meaning, 'consumption, and destruction, waste.' The 'son of perdition' was of his father 'the devil' Judas Iscariot was sent to destroy. The prophecy that was fulfilled is Psalms 41:9, "Yea, Mine own familiar friend, in whom I trusted, who did eat of My bread, hath lifted up his heal against Me."
Verse 13, "And now come I to Thee; and these things I speak in the world, that they might have My joy fulfilled in themselves."
"And now come I to Thee;"
Christ repeats, 'I come to Thee.' What refreshment Christ finds in the fact of being re-united with the Father.
"And these things I speak in the world,"
These things He speaks are for the benefit of His disciples.
"That they might have My joy fulfilled in themselves."
This word 'fulfilled; in the Greek is 'pepleromenen' from 'pleroo' meaning "to fill up, fill full, to make up a deficiency, to accomplish." The joy that Christ received by defeating Satan at every turn, in His temptation in the wilderness, at dealing with the 'fiery darts' of the devil in His pronouncing the woes on the Scribes and Pharisees, and looking forward to His finally defeating Satan with His own sacrificial death on the Cross. Christ prayed that His disciples would experience this same joy.
Verse 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."
"I have given them Thy word;"
The word of the Lord was not yet formally completed, however, Christ gave them the word they needed personally. I find it quite amusing, if it weren't so pathetic, how the so-called evangelicals say, 'the Lord told me this, and the Lord told me that, etc.' The only method the Lord uses to communicate to believer's in this age of grace is through His Inspired Word. When anyone says they asked the Lord about a certain thing, and the Lord told them a certain action to take, they are lying, and they know they are. What is the most deceptive thing about this type of rhetoric is that it is based upon the 'ends justifies the means' parlance. The person saying these things says to him or herself that as long as someone believes me, it must not be a lie, because I am saying these things to the glory of God. The 'pious' nature of the one testifying about the Lord telling them this or that is what is confusing to the listener, because, they would like to believe the testimony, without assuming the testifier is lying. In the passage before us, the Lord actually did tell the disciples what to preach and how to preach it.
"And the world hath hated them, because they are not of the world, even as I am not of the world."
The Greek word for 'world' is 'cosmos' meaning, 'the world, the public, the present order of things, and the secular world.' The Lord told them previously His word regarding the attitude of the world in John 15:18-21, "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, the servant is not greater than his lord. If they have persecuted Me, they will also persecute you; if they have kept My saying, they will keep yours also. But all these things will they do unto you for My name's sake, because they know not Him that sent Me."
One of the most outstanding portions of scripture on this very issue of non-conformity to the world system is in Romans 12:1,2 (The American Standard Version), "I urge you therefore brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what the will of God is, that which is good and acceptable and perfect."
I remember what the president of a Bible school I attended would say about the world hating Christians, he said, 'If the world crucified our Savior, how can we expect anything less.' I think living the Christian life today is the same as it was in Christ day, as far as the attitude of the world is concerned. They hated Christ, and they hate Christ's followers. I believe it is impossible for believer's to be 'politically correct' and 'doctrinally correct' at the same time. The world either loves us or hates us, I prefer hate.
Verse 15, "I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil."
"I pray not that Thou shouldest take them out of the world,"
Even though it would be to the disciple's advantage and safety to leave the world and go to their reward, it would not accomplish His purpose. Much more is gained by leaving them in the world under the Father's watchful eye.
"But that Thou shouldest keep them from evil."
This is the evil of and from the world system that hates them. This is not to be translated 'evil one.' Even though the world is of their father the devil, it is not the devil they would be confronting directly.
Verse 16, "They are not of the world, even as I am not of the world."
This verse is a repeat of verse 14 for emphasis, and as a smooth transition to the following verses.
Verse 17, "Sanctify them through Thy Truth; Thy Word is Truth."
"Sanctify them through Thy Truth."
The word 'sanctify' is in N.T. Greek, 'hagiason' from 'hagiazo' meaning to consecrate or set apart unto God. To be devoted to God completely. The only way the disciples could be sanctified is in the Truth, that is, God's word. God's word to the disciples came by way of Jesus Christ first hand. Notice verse 19 where Christ says 'I sanctify Myself.' He does not need to say, I sanctify Myself by Thy word, because Christ is the Word. The first verse of the Gospel of John says, "In the beginning was the Word, and the Word was with God, and the Word was God." Christ is here praying that God would keep the disciples in the Truth. The Apostle Paul gives the same message to the grace church in I Thessalonians 5:23, "And the very God of Peace sanctify you wholly (or completely); and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." You see, the reason for the sanctification is for the benefit of the believer, Oh! What a gracious promise. The keeping power of God is in His wonderful Inspired Word. I don't believe we could make it one day in this 'cosmos' or 'world system' without the sanctifying of the Word of God.
"Thy word is truth."
This is further confirmation of the truth of the Word.
Verse 18, "As Thou hast sent Me into the world, even so have I also sent them into the world."
"As Thou hast sent me into the world,"
God sent His Son into the world to save those who would believe on Him.
"Even so have I also sent them into the world."
So also Christ gave His disciples the word of truth that He died to save those who would believe. The word 'apostle' means sent from God with a message. Christ speaks of the sending of His disciples into the world as a past tense, or as already happened. He also speaks of the cross that he was about to face as a finished work. The message is the same from Eden to His Millennial reign.
Verse 19, "And for their sakes I sanctify Myself, that they also might be sanctified through the truth."
"And for their sakes I sanctify Myself,"
Christ consecrates Himself to the purpose of the apostles, that they will be consecrated to the same aim.
"That they also might be sanctified through the truth."
I am reminded of the passage in II Corinthians 11:10-15, "As the truth of Christ is in me, this boasting of mine will not be stopped in the regions of Achaia. Why? Because I do not love you? God knows I do! But what I am doing, I will continue to do, that I may cut off opportunity from those who desire an opportunity to be regarded just as we are in the matter about which they are boasting. For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness; whose end shall be according to their deeds." (NASRV)
We are either controlled by Christ or by the world. Satan has his false prophets (my wife suggested that 'prophet' in this context should be spelled 'profit') that are consecrated to his end, and they come across as angels (messengers) of light. We are consecrated by Christ and are the angels (messengers) of light (truth). In our age of grace we are not 'prophets or apostles' but we are messengers.
Verse 20, "Neither pray I for these alone, but for them also who shall believe on me through their word;"
There is an important point to be made here regarding the context of this verse. Christ is speaking of the ones who will believe through the preaching of the eleven, however the message is the same regarding salvation. The word of God never changes, and the Gospel message of God's grace never changes. Without offending the context here, it is safe to say that Christ is speaking of an ongoing present. Just as He regarded His work on the cross as finished in this prayer, so he sees the salvation of the world as finished. The point I am trying to make is that the message of 'the gospel of the kingdom' and 'the gospel of grace' have common distinctions, the most important one is 'except a man is born again, he will never see the kingdom of God. You see, the eleven were preaching the 'gospel of the kingdom,' and we are preaching 'believe on the Lord Jesus Christ and you will be saved,' neither goals can be reached outside of faith in the cross of Christ. The eleven, and the dispensation of believers before the Word of God was completed were looking forward to Christ setting up His kingdom on earth and Him reigning in it for a thousand years, and the dispensation of the Church since the Word is completed are looking for the soon appearing of the Lord Jesus Christ.
Verse 21, "That they all may be one, as Thou, Father, are in Me, and I in Thee, that they also may be one in Us; that the world may believe that Thou hast sent Me."
"That they all may be one, as Thou, Father, are in Me, and I in Thee, that they also may be one in Us;"
There is unity in the body of Christ, even though the church doesn't necessarily recognize it. This unity is based on the unity of the Father with the Son. John writes in his first Epistle that fellowship is also based on this unity of the Father and the Son. "And this is the message we have heard from Him and announce to you, that God is light, and in Him there is no darkness at all. If we say that we have fellowship with Him yet walk in darkness, we lie and do not practice the truth; but if we walk in the light as He himself is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin." (I John 1:5-7 NARSV)
The unity of the body of Christ is based on the unity of the Godhead and this can only be truly realized walking in the light of His Holy Word. It cannot be stated any more simply than this. It takes individual effort on the part of the body to have this unity, even though it comes from the Holy Spirit. What is stressed in these verses is that of each individual believer being controlled by the Word of God and not being controlled by the flesh, which is naturally inclined to follow the world and its enticements. So often we think of the Church as an organized body cordoned off by denominational lines of demarcation. The Church is not a denomination, a building, or a fraternity, but each believer in the Lord Jesus Christ, makes up the Church.
"That the world may believe that Thou hast sent Me."
In the first century after the death of John, the last of the apostles, the divisions began. First came the lust for authority, and then the claim of Apostolic Succession. The same greed that was manifest in the world for dominion was manifest in the post-apostolic church. Instead of remaining family oriented as designed, they wanted to organize so as to be able to exhibit their authority. The Lord now prayed that they would walk in the light of family unity to exhibit to the world what true Christianity is all about. Our lives must be an example of righteousness if we are to be true examples of the Fathers love, and for the purpose Christ was sent to die for each of us.
Verse 22, "And the glory which Thou gavest Me I have given them, that they may be one, even as We are one."
"And the glory which Thou gavest Me I have given them,"
Christ here prays not that he will give them the glory, but that He has already given them these 'Riches of Grace.' Positional truth is that all that the Son possesses is the possession of all who receive Him. How great is this? As adopted children we are loved with the same Divine Love that the Father loves His only Son. In John 1:12 we read, "But as many as received Him, to them gave He power to become the [children] of God, even to them that believe on His name." We are now all part of this Royal Family with all the Divine privileges as the Son.
"That they may be one, even as We are one."
If we believers would only accept this true unity, we would be able to act as family and not bastards. We are legitimate family members, and we could love one another, if we only would realize what impact this unity might have.
Verse 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."
"And hast loved them, as Thou hast loved Me."
Every thing in this verse is a repeat, except this last phrase. I can't say how important it is to believe the Word of God, when He says He loves us as much as His only Son. I can't repeat it often enough. I don't believe there is a truth any more important than to realize how much God loves us. It sure does dwarf whatever is second. Once we learn what love is, we then can glory in the fact that we are loved. What is amazing to me is that God knows me inside and out, and still loves me. I remember telling a Bible study group I was teaching, something I heard from J. Vernon McGee, 'that if they knew me, like I know me, they would not want me as a Bible teacher;' I continued, 'conversely, if I knew you like you know yourselves, I wouldn't want to teach you.' As humorous as this seems, there is a truth to be gleaned, and that is, we must realize what wretched creatures we really are, and then we can make some progress toward true unity. It's not the sinning that is so dangerous; it's the hiding the sin by self-righteousness, not willing to confess the sin. Sin is always dangerous, I only make a point, when we do sin, and we will, go to the Father and confess it, for we have an Advocate, Jesus Christ the Righteous One. To be forgiven is far greater than to claim the sin didn't exist. We don't make excuse for sin, for there is no excuse, we must only name it in confession to be cleansed and continue the sacred unity, that is, fellowship.
Verse 24, "Father, I will that they also, whom Thou hast given me, be with me where I am, that they behold My glory, which Thou hast given Me; for Thou lovedst Me before the foundation of the world."
"That they behold My glory, which Thou hast given me;"
This is that they may keep on beholding Christ, as He really is, the eternal Son of God. The only possible way a believer can see Christ in all His glory is through the Inspired Word of God. Of course the disciples will, as well as all believers, see Christ in heaven in all His glory. The disciples see Him now, and all those believers who sleep, and the believers on earth at the present have this to look forward to.
"For Thou lovest Me before the foundation of the world."
The Lord prays to the Father about the position He held in His eternal love. What a great Scripture on the Deity of Christ, not only is His Deity brought out, but also His eternal existence. Another point I like to make regarding this High Priestly Prayer is that it is crammed full of doctrine. What Christ taught His disciples, Paul taught later to the first church, "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessings in the heavenly places in Christ, just as He chose us before the foundations of the world, that we should be holy and blameless before Him in love (Ephesians 1:4,5 NASV)." Be careful how you interpret the word 'chose' that you don't confuse it, as God choosing believers to salvation, for this is not the context. What the context is, is that all believers are chosen in Christ to be the recipients of all spiritual blessings in the heavenly places, and that our position in Christ is that we are all 'blameless before Him in love.
Verse 25, "O righteous Father, the world hath not known Thee; but I have known Thee, and these have known that Thou hast sent Me."
"O righteous Father, the world hath not known Thee;"
Here Christ appeals to the righteousness of God. I find it very interesting that the justice and righteousness of God is inseparable, along with his holiness in verse eleven.
"But I have known Thee, and these have known that Thou hast sent Me."
"Or, preserving the tenses, "the world knew Thee not, but I knew Thee, and these knew that Thou didst send Me;" all this being regarded as past. "The world knew Thee not." Clearly this refers to its whole treatment of "Him whom He had sent." Accordingly, in a previous chapter, He says, "He that hateth Me hateth My Father also;" "Now have they both seen and hated both Me and My Father;" "All these things will they do unto you for My name sake, because they knew not Him that sent Me" (ch. 15:23,24,21): for "had they known it," says the apostle Paul, "they would not have crucified the Lord of Glory" (I Cor. 2:8). Our Lord, it will be perceived, utters this with a certain tender mournfulness, which is rendered doubly affecting when He falls back, in the next words, upon the very different treatment which the Father had received from Himself - "The world knew Thee not, O righteous Father: but I knew Thee!" While the world was showing its disregard of Thee in its treatment of Him whom Thou hadst sent, from Me Thou gavest ever the glory due unto Thy name, O Lord, Thou knowest." But Jesus has another source of consolation in the recognition of His Divine Mission by "THESE" Eleven that were in that upper room with him, in whom doubtless His eye beheld a multitude that no man could number of kindred spirits to the end of time; just as in "the world" that knew Him not He must have seen the same blinded world in every age: - "I knew Thee, and these knew that Thou didst send Me." Once and again had He said the same thing in this prayer? But here He introduces it for the last time in bright and cheering contrast with the dark and dismal rejection of Him, and of the Father in Him, by the world. One other thing deserves notice in this verse. As before He had said "Holy Father," when desiring the display of that perfection on His disciples (vs. 11), so here He styles Him "Righteous Father," because He is appealing to His righteousness or justice, to make a distinction between those two diametrically opposed classes - "the world," on the one hand, which would not know the Father, though brought so nigh to it in the Son of His love, and, on the other, Himself, who recognized and owned Him, and along with Him His disciples, who owned His mission from the Father" [David Brown's Commentary on John - page 455].
Verse 26, "And I have declared unto them Thy name, and will declare it, that the love with which Thou hast loved Me may be in them, and I in them."
"And I have declared unto them Thy name, and will declare it,"
The Greek word for 'declared' is to make known, which Christ will continually do throughout the ages. This work of making the truth known is the work of Christ, not to be confused with the privilege the family has of living the truth before the world. One is a work, the other a response.
"Christ closed this prayer by covenanting with the Father to continue His work of revealing Him to people. He could reveal the Father because He knew the Father (v 25). Those who had received His revelation had come to know the Father and to know that the Father had sent the Son. Now Christ promised the Father, "I...will continue to make known" (vs. 26). Christ had said previously that "when He, the Spirit of Truth, comes, He will guide you into all Truth: (16:13). Now He promised that He Himself would continue to make the Father known to them. This continuing revelation would lead people into a deeper knowledge of God's love for Christ and the love the Father and the Son for them. This deepening knowledge would strengthen their fellowship with Christ. The goal of the continuing revelation was to be "that I Myself may be in them" (vs. 26). Christ previously had said concerning the believers, "We [the Father and He] will come to him and make our home with him" (14:23). Christ's words here referred not to His residence with them but to the intimate relationship that He and the believers may enjoy because of His continuing revelation to them. Expanding knowledge brings more intimate fellowship" [The Words and Works of Christ - Pentecost - page 451].
CONCLUSION
We have God's continuing revelation at our disposal. We should regard the Word of God as deliberately as the disciples did the Words of our Lord Jesus Christ. The Word of God cannot be separated from God Himself. God has given us His divine perspective and it is impossible to separate Him from His Word. I believe the Bible is the Word of God, and that in this age of grace God has left us His Holy Word as the only means of His communicating to us, His blessed family. God the Father speaks to us in His wonderful Word, and we respond to Him with praise and thanksgiving. God is real, and He desires we speak to Him, showing our complete dependence upon Him.
One the truths that I have learned from my older brother Dave, is the importance of using God's grace has a measuring rod. Dave taught me, if it doesn't fit the deduction of grace, you don't understand the passage before you. This has been an important tool in my studies as I hope you will find it useful too.
I hope you that have taken the time to read this brief exposition have benefited from the truth of the Word of God, for I have been blessed in writing it. If anything I have written is not pleasing to God, my prayer is that the errors will soon be forgotten, while the truth will take root and grow. God Bless you.
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