Category: The Gospel of John

“I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world.” (John 17:14-16)

Jesus often spoke of the world’s hatred for His disciples (John 15:18-25) So does the New Testament (I John 3:13-15). The fallen and sinful world system of thought and behavior hates God and is in rebellion against Him. Consequently, the world hates Jesus’ disciples. The world hates us. Always has, always will.

Jesus then prayed something quite interesting. He prayed, “I do not ask that you take them out of the world, but that you keep them from the evil one.” When the Holy Spirit brings a sinner to faith in Christ resulting in conversion through the preaching of the gospel, the sinner does not immediately go to heaven. Rather, all true believers remain on earth to accomplish the mission and task God has given to each one to accomplish.

While on earth, believers become targets for the evil one: the devil (Job 1-2). Jesus prayed that God the Father would protect us from the devil. No that we would immediately be transferred to our heavenly home. What a precious prayer by our Lord.

Dr. John MacArthur explains, “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 (John 12:31; 16:11; cf. Ps. 27:1–3; 2 Cor. 4:4; Jude 24–25).”

John Calvin writes, “He (Jesus) shows in what the safety of believers consists; not that they are free from every annoyance, and live in luxury and at their ease. But that, in the midst of dangers they continue to be safe through the assistance of God.”

Jesus also made a statement at this point in His prayer that we might overlook. I know I have until recently. The statement is “I am not of the world. I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world.”

The repeated phrase “I am not of the world” is similar in structure to Jesus’ previous I AM statements which the Apostle John records. The first was “I am the Bread of Life” (John 6:35). The second was “I am the Light of the World” (John 8:12). The third was “I am the door of the sheep” (John 10:7-9). The fourth was “I am the good Shepherd (John 10:11-16). The fifth was “I am the resurrection and the life” (John 11:25-26. The sixth was “I am the way, the truth and the life (John 14:1-6). Again, Jesus used the significant phrase “I Am” (ἐγώ εἰμί; ego eimi) to indicate that He presently and actively exists as Yahweh Incarnate.

However, in John 17:14 the negative adverb “not” is conspicuously added to Jesus’ I AM statement. In the most emphatic of declarations, Jesus declared in His prayer that He in no way presently and actively exists as belonging to the fallen world system. Jesus did not belong, and never will, to any system of thought and behavior which is in rebellion to God the Father, God the Holy Spirit and/or Himself.

The implication of Jesus’ statement is huge. Believers in Christ must never presume to think, believe or behave in a way that is disobedient to the Word of God and justify such thinking, believing and behaving as in some way approved and sanctioned by Jesus. Jesus will never lead any of His disciples, or the unconverted for that matter, to disobey the revealed Word of God. This is because Jesus is not of the world. It is also because the written Word of God is the revelation of the person and work of not only God the Father and God the Holy Spirit, but also God the Son.

Take some time today while in the midst of your daily responsibilities to thank God that He is your strong protector. He always will be. Thank Him also that He is not of the world. He never will be.

May truth and grace reside here.

Soli deo Gloria!

 

“While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves.” (John 17:12-13)

Jesus continued His High Priestly Prayer in John 17:12-13. He prayed that God the Father would guard and protect His disciples (John 17:11) as Jesus had during His three years of ministry. The eleven disciples in particular, and all disciples of Jesus in general, are gifts from the Father to the Son. As such, God the Father protects and guards each one of us who truly know Jesus as Lord and Savior.

Jesus indicated that all true disciples who belong to Him will never be lost. The word lost (ἀπώλετο; apoleto) means to be ruined, destroyed or to die. This means that those who have true faith in Jesus Christ as Savior and Lord will never experience the reality of being eternally ruined, destroyed or lost as Judas Iscariot.

While Judas was lost, the other eleven were listening to these words Jesus prayed. Jesus said they would derive great comfort and joy in the aftermath of Jesus returning to heaven following His completed mission on earth.

Bible teacher Robert Rothwell writes, “Only one of Jesus’ original disciples was lost—Judas. His betrayal was ordained in the Scriptures (John 17:12); consequently, we may infer that Jesus never prayed for him. In fact, both Judas and Peter betrayed our Lord, but only Peter returned to Him. Why? Because Jesus prayed for Peter and not for Judas (Luke 22:31–32; John 21:15–19). The efficacious prayers of Jesus made Peter persevere, and they will make all His true disciples persevere.”

Dr. John Walvoord explains, “As the Good Shepherd, Jesus took care of the flock entrusted to Him by the Father. But Judas was an exception. He is here called the one doomed to destruction (lit., “the son of perdition”). Judas was never a sheep and his true character was finally manifested (cf. 13:11; 1 John 2:19). He was a “dead branch” (cf. comments on John 15:2, 6). Judas did what he wanted (he sold Jesus). Yet he was an unwitting tool of Satan (13:2, 27). Even people’s volitionally free acts fit into God’s sovereign plan (cf. Acts 2:23; 4:28). Thus Judas’ betrayal of Jesus fulfilled (i.e., filled up in a larger sense) the words in Psalm 41:9 about David’s betrayal by his friend.”

Romans 8:35 says “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.”

What a tragic figure Judas turned out to be. He was so close to Jesus and yet as far as heaven is from hell. Pray for those you know who do not know the Lord Jesus Christ as their Savior and Lord. They may attend church worship services but they are as lost as Judas. May, by God’s grace and mercy, be found.

May truth and grace reside here.

Soli deo Gloria!

 

 

“And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me that they may be one, even as we are one.” (John 17:11)

Jesus had been with His disciples for close to three years. In that period of time they had grown to love and depend upon Him. In fact, it was during Jesus’ Upper Room Discourse (John 13-17) that Jesus had to continually encourage His disciples, due to their growing grief and troubled hearts because He announced He would soon leave them.

Jesus continued to pray on behalf of His disciples. He prayed that “I am no longer in the world.” Similar to His previous announcement that He had already overcome the world (John 16:33), Jesus stated that His departure back to heaven was an accomplished fact. His death, burial, resurrection and ascension was a certain and sure accomplishment.

However, while He acknowledged that He was no longer in the world, Jesus also recognized that His followers were: “but they are in the world.” Once again, we must recognize that the word “world” does not solely mean this inhabited planet but rather the fallen world system of thought and behavior which is in continual rebellion against God, His Word and His followers.

Jesus, in announcing that He would soon return to the Father, He prayed that God the Father would protect the disciples: “Keep them in your name.” To keep (τήρησον; tereson) means to guard and protect. This is a strong request by Jesus to the Father. In your name refers to the character and person of God.

Bible teacher Robert Rothwell writes, “In the Old Testament, the name of the Lord frequently appears as a stand-in for God Himself or for one or more of His attributes. Thus, to trust in the name of the Lord and not in chariots is to trust in God Himself for protection (Ps. 20:7). Similarly, to say that the name of the Lord is a “strong tower” in which the righteous find safety is to say that righteous people are protected by the mighty power of God (Prov. 18:10). Given that background, for Jesus to pray that we would be kept in the name of God is for Him to pray that we remain united to God through trusting in Him.”

These who Jesus prays for are those who the Father has given to Him. Jesus’ prayer is that believers in Christ would be in unity with one another as they are in union with Christ and with the Father. The unity of which Jesus prays appears to be one of desire and purpose: to glorify the Son.

While the church is composed of many members, we are one body of believers (I Corinthians 12). Every disciple is valuable, protected by God the Father and interceded by God the Son.

Take time today to recognize and acknowledge the scope of our salvation involves both heaven and earth.

May truth and grace reside here.

Soli deo Gloria!

 

 

 

“I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. All mine are yours, and yours are mine, and I am glorified in them.” (John 17:9-10)

One of Jesus’ ministries while He was on earth, and which by the way continues today while He is in heaven, is the ministry of intercession. To intercede is to intervene or to mediate on someone’s behalf. In His High Priestly Prayer, Jesus stated that He was specifically praying for His disciples: the eleven in this particular context and by extension all those who would follow Him.

I John 2:1 says, “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.” The word “advocate” (παράκλητον; parakleton) means intercessor and helper.

Hebrews 7:22-25 says, “This makes Jesus the guarantor of a better covenant. The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.”

Jesus said, “I am praying for them.” The word praying (ἐρωτῶ; erotao) is a present, active verb meaning to continually ask or to request on behalf of someone. The personal pronoun “them” refers in the text specifically to the eleven.

However, Jesus then said, “I am not praying for the world but for those whom you have given me, for they are yours.” By His next statement, Jesus indicated that He was not only praying for the eleven in the upper room but also for all those who God the Father had given Him unto salvation. This includes believers today.

Jesus also said that He was not praying for the world. The word world (κόσμου; ksomou) means those who belong to the fallen, rebellious and evil system of thought and behavior which is in opposition to God and His followers.

Jesus again announced that God the Father gave to Jesus those who follow Him. Prior to belonging to Jesus, believers, or the elect, belonged to God the Father (John 17:2, 6). Believers in Christ presently belong to both the Father and the Son.

The result of belonging to Jesus is so that He would be glorified, honored and praised. To glorify (δοξάζω; doxazo) means to praise and honor Jesus because of His glorious greatness. According to the Westminster Shorter Catechism, this is the believer’s ultimate goal and purpose. “Q. 1. What is the chief end of man? A. Man’s chief end is to glorify God, and to enjoy him forever.”

John Calvin writes, “He (Jesus) openly declares that He does not pray for the world, because He has no solicitude but about His own flock, which He received from the hand of the Father. This is a most excellent testimony for confirming our faith: that Christ never will cease to care for our salvation since He is glorified in us.”

As another commentator explains, “Jesus makes it very clear in His High Priestly Prayer that He is praying not for the world but for those the Father has given Him out of the world (John 17:9). The primary focus in verse 9 is on His first disciples, but Jesus later extends the prayer to cover all who believe through the witness of the disciples (v. 20). Jesus, in other words, has a special work of intercession only for Christians—both those who already believe and for those who have been chosen by God and have not yet come to saving faith (but will surely come to believe).”

Do you realize that Jesus is interceding for you right at this moment? He does so for all true believers in union with Him. Take the time today to thank Jesus for His faithful ministry of intercession. As musician Carolyn Gillman wrote:

And He’s ever interceding, to the Father for His children;
Yes, He’s ever interceding, to the Father for His own;
Through Him you can reach the Father, So, bring Him all your heavy burdens;
Yes, for you He’s interceding, So, come boldly to the throne.

May truth and grace reside here.

Soli deo Gloria!

“For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me.” (John 17:8)

Today’s text, from the Gospel of John and Jesus’ High Priestly Prayer, contains several significant verbs, or action words, involving not only God the Father, but also God the Son , God the Holy Spirit and those who are followers of Jesus Christ. The words to which I refer are as follows: given, gave, received, come, know, came, believed, and sent. Let’s take a look at each of them.

• This word is from the Greek δέδωκα; dedoka. It is an active verb which used here is in the perfect tense. The perfect tense in the Greek language means a past tense completed action which has continuing results in the present and future. Jesus stated that He had “given” or granted to the disciples the words or revelation from the Father. That action not only had an impact in the past but continues to have impact in the present and future lives of current and future disciples of Jesus.
• This word is the same basic Greek word (ἔδωκάς; edokas) as the word given but in the aorist active tense. The aorist tense means an act that occurs at a particular point in time in the past and which involves the entire being of those involved. Jesus indicated that the words He had given to the disciples were the words God the Father “gave” Him. Jesus does not indicate exactly when the Father gave the words to the Son to give to the disciples: only that the Father did so.
• The word received (ἔλαβον; elabon) is also an aorist active verb. It means to accept and to take hold of. Jesus said the disciples received the words which Jesus had given them and in which God the Father gave to Jesus. To receive not only means to receive and accept an object but also the benefits in which the initiative of such benefits rests with the giver.
• Have come to know. This four word phrase in the English is only one word in the Greek (ἔγνωσαν; egnosan). It too is an aorist active verb. It means to understand, perceive and comprehend. The disciples had come to understand a truth or a reality. What exactly was this truth the disciples had come to know?
• Once again the aorist tense is used with the word “came” (ἐξῆλθον; exelthon). The word means to depart out of or from someplace or from someone. In this verse’s context, Jesus stated He came from God the Father. He came from heaven to earth.
• The sixth word is taken from the Greek word ἐπίστευσαν; episteusan. It is translated “they have believed.” It also is an active aorist tense verb which means to trust in, commit to, depend upon and worship a particular object. The object of the disciples faith is God the Father and His work through God the Son.
• The seventh and final word is an aorist active verb as well. It is from the Greek word ἀπέστειλας; apesteilas. We derive our English word “apostle” meaning sent one. It means to send someone out with a message. Jesus said God the Father sent God the Son with a message. The message was the gospel, or good news, of salvation from the penalty, power and eventual presence of sin by faith alone in the person and work of Jesus Christ.

John Calvin writes, “It is because they, the disciples, have received the doctrine which He taught them. But that no one may think that His doctrine is human or is earthly in its origin, He declares that God is the author of it, when His says, ‘The words which thou gavest me I have given to them.’ The meaning therefore is that Christ was a faithful witness of God to the disciples so that their faith was found exclusively on the truth of God since the father Himself spoke in the Son. The receiving, of which He speaks, arose from His having efficaciously manifested to them the name of His Father by the Holy Spirit.”

Jesus was affirming the true, saving faith of the disciples. May this also be said of us by the Savior that He has given us the words the Father gave Him, and that we have received them and have come to know in truth that Jesus came from the Father and that we have believed that the Father sent God the Son.

May truth and grace reside here.

Soli deo Gloria!

“I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word. Now they know that everything that you have given me is from you.” (John 17:6-7)

The sovereignty of God in the salvation of sinners is once again acknowledged in the Gospel of John. As before in John 1:12-13, 6:35-66, and 10, Jesus speaks of God the Father’s sovereign grace in His High Priestly Prayer.

As commentator explains, “The High Priestly Prayer of Jesus recorded in John 17 can be divided into three basic sections: Jesus’ prayer for Himself (vv. 1–5), Jesus’ prayer for His first disciples (vv. 6–19), and Jesus’ prayer for the wider church (vv. 20–26).”

In today’s passage, we see Jesus begin to pray for His first disciples, revealing two particular truths. First, that the disciples are a gift from God the Father to God the Son and second, that the disciples had kept the Father’s word. Let’s examine each point specifically.

First, Jesus said ““I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me.” To manifest means to make known, to make plain or to reveal. Jesus had revealed the name, or the person, of God the Father to the disciples who God the Father had given to God the Son: Jesus Christ.

These first disciples, as by implication all other disciples of Jesus, God the Father gave to God the Son from out of the world. The word “world” again refers to the fallen, anti-God system of rebellion and rejection of God as Lord and Savior of sinners. These eleven men, along with Jesus’ other true followers at this time (Acts 1:15) always belonged to God the Father. Now they belong to God the Son.

Dr. John MacArthur states that, “Again, the Son emphasized that those who believed in him were given by the Father (see note on v. 2). “They are yours” (cf. v. 9) is a potent assertion that before conversion, they belonged to God (cf. 6:37). That is true because of God’s election. They were chosen before the foundation of the world (Eph. 1:4), when their names were written in the Lamb’s book of life (Rev. 17:8). Cf. Acts 18:10, where God says he has many people in Corinth who belong to him but are not yet saved.”

Second, Jesus prayed, “and they have kept your word. Now they know that everything that you have given me is from you.” Even though the eleven disciples understanding of Jesus’ person and work was at this time rudimentary and undeveloped, it was still genuine and true.

Professor Robert Rothwell explains that, “Despite their failures, the disciples (except Judas) remained with Jesus, knowing that He is the source of eternal life (6:66–69). And ultimately, they did this because God had chosen them, for many heard Jesus preach and yet did not believe.”

John Calvin comments, “Jesus points out the eternity of election and secondly, the manner in which we ought to consider it. Christ declares that the elect always belonged to God. God therefore distinguishes them from the reprobate, not by faith or by any other merit, but by pure grace. The certainty of that election by free grace lies in this, that He commits to the guardianship of His Son all whom He has elected.”

Today’s text, among others, indicates that the true children of God should be the most humble of people. This is due to the truth that salvation from beginning to end, from first to last, is of God.

May truth and grace reside here.

Soli deo Gloria!

“I glorified you on earth, having accomplished the work that you gave me to do. And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.” (John 17:4-5).

The Greek word doxa occurs three times in various forms in John 17:4-5. Translators render it as the words glorified, glorify and glory. We derive our word doxology, meaning praise, from this Greek word. Let’s take time to examine each way this one word is used.

First, the word glorified (ἐδόξασα; edoxasa) is an aorist active verb indicating that Jesus had accomplished the task of glorifying the greatness of God the Father with His entire being. Jesus did this not only in the work laid before Him, namely the crucifixion and resurrection, but also in His sinless life and ministry following His virgin birth incarnation. This was the work God the Father gave to the Son and the Son accomplished the work the Father had given Him.

Second, the word glorify (δόξασόν; doxason) is an aorist active imperative verb indicating that Jesus is asking, commanding if you will, God the Father to glorify the greatness of Jesus in the Father’s own presence or company. One commentator writes, “This is an interesting request, for glory is a divine attribute, and since the Son of God is fully God, He possesses an inherent divine glory that cannot be augmented or diminished (1:1–18). So, if Christ possesses glory at the time of His High Priestly Prayer, how can He pray for God to give Him glory?”

The answer is that Jesus had willingly and submissively veiled His inherent glory with His humble humanity at His incarnation. The Apostle Paul presented this truth in Philippians 2:5-11. Jesus revealed His inherent glory to Peter, James and John on the Mount of Transfiguration (Matthew 17:1-7).

Professor Robert Rothwell explains that, “Jesus’ prayer for His glorification is also a prayer for His humanity to share fully in the divine glory. As the incarnate Mediator between God and humanity, He asks to be glorified in both His divine nature and in His human nature. Consider the basis of His request. Jesus prays for His glorification because of the authority given to Him to give eternal life to the elect and because He has accomplished the work given to Him (John 17:2–4). Christ refers to His work of securing righteousness for us and atoning for our sin, which the Son of God could accomplish only as the incarnate Mediator. Why? Because atonement requires the Son to possess a human nature, since it is impossible for the Son to suffer according to His divine nature. Humanity can suffer; God cannot. Without the incarnation, the Son does not have a human nature, and without a human nature there is no atonement.”

Finally, the word glory (δόξῃ; doxe) is a noun meaning splendor, brightness, amazing might, praise and honor. These are qualities Jesus said He possessed with God the Father prior to the creation of the world. Jesus indicated that He is eternal with God the Father (John 1:1-2).

John Calvin writes, “This is a remarkable passage which teaches us that Christ is not a God who has been newly contrived, or who has existed only for a time; for if His glory was eternal, Himself also has always been. Besides, a manifest distinction between the person of Christ and the person of the Father is here expressed; from which we infer that He is not only eternal God, but also that He is the eternal Word of God begotten by the Father before all ages.”

May truth and grace reside here.

Soli deo Gloria!      

When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him authority over all flesh, to give eternal life to all whom you have given him. And this is eternal life that they know you, the only true God, and Jesus Christ whom you have sent.” (John 17:1-3).

What is meant by the phrase “eternal life?” It is found not only in today’s text but also in one of the most familiar verses in the Scriptures: John 3:16. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

Defined, eternal life is from the Greek adjective αἰώνιος (aionios) meaning an unlimited duration of time and the Greek noun ζωή (zoe) meaning a living creature. In John 17:3, Jesus also defines eternal life as knowing the only, true God. One biblical scholar explains that eternal life “is a personal relationship of intimacy which is continuous and dynamic.”

To “know” (γινώσκω; ginosko) means to be acquainted with, to be familiar, to acknowledge and to understand. Within this context, this present active verb relates to the believer knowing God continuously. The person who knows God has an ongoing personal relationship with Him. This relationship is only possible through faith in the person and work of Jesus Christ (John 14:6; Ephesians 2:8-10).

To know God means you acknowledge that He is the only God (Isaiah 45:18-19; 46:9-11). Only (μόνος; monos) means the only one in a class. God alone is God: Father, Son and Holy Spirit. To know God also means you acknowledge that He is the only true God. True (ἀληθινός; alethinos) means real and genuine.

Jesus also taught that this acknowledgment of God included Himself: the Son of God who God the Father sent to the earth to provide redemption (Galatians 4:4). There is no other way God the Father is known except through God the Son and by the regenerating power of the Holy Spirit (John 3:1-8).

John Calvin taught that, “He who separates Christ from the Divinity of the Father does not yet acknowledge Him who is the only true God, but rather invents for himself a strange god. This is the reason why we are enjoined to know God and Jesus whom He hath sent, by whom as it were, with outstretched hand, He invites us to Himself.”

Taken together, Jesus taught that possessing unlimited and eternal life was to continuously acknowledge the God of the Bible as the only, true God who exists. There are no other gods which are true or real. The God of the Bible, Father, Son and Holy Spirit, is it.

John Calvin explains that, “We ought first to know that we are all in death, till we are enlightened by God, who alone is life. Where He has shone, we possess Him by faith and therefore we also enter into the possession of life. This is the reason why the knowledge of Him is truly and justly called saving or bringing salvation.”

I have asked this question many times: Do you know God as your personal Savior? Have you placed your faith in the person and work of Jesus Christ for eternal life? May the Holy Spirit enable you to do so today.

May truth and grace reside here.

Soli deo Gloria!

 

 

When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him authority over all flesh, to give eternal life to all whom you have given him.” (John 17:1-2)

When Jesus prayed His High Priestly Prayer, He asked God the Father to glorify Him in order for Jesus to glorify the Father. How would our Lord glorify God the Father? Jesus gave the reason when He prayed, “Since you have given him authority over all flesh, to give eternal life to all whom you have given him.”

The word “since” (καθώς; kathos) is a conjunction which means inasmuch or because. Jesus gave us believers the reason why He would be able to glorify God the Father. The reasons given are two-fold.

First, “you have given him authority over all flesh.” The Father gave the Son authority. The Father appointed the Son with a right to rule or possess a jurisdiction. The adjective “all” means that this authority is comprehensive. It is total and complete. It covers the category of “all flesh.” The word “flesh” (σάρξ; sarx) in this particular context refers to mankind, human beings and nations. The Father gave complete authority over all mankind. This truth parallels Psalm 2:1-12 which says:

“Why do the nations rage and the peoples plot in vain?  The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, saying, “Let us burst their bonds apart and cast away their cords from us.” He who sits in the heavens laughs; the Lord holds them in derision. Then he will speak to them in his wrath, and terrify them in his fury, saying, “As for me, I have set my King on Zion, my holy hill.” I will tell of the decree: The LORD said to me, “You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession.  You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.” Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him.”

The second reason Jesus gave concerning how He would glorify the Father was His authority, “to give eternal life to all whom you have given him.” The authority that God the Father gave God the Son was for the purpose of giving eternal life. In other words, this refers to the salvation of sinners from the penalty, power and eventual presence of sin. Jesus is the only one capable of accomplishing this supreme task due to the fact that He alone provided a substitutionary atonement for sinners on the cross (Romans 3:21-26; 2 Corinthians 5:21).

However, this salvation is not just a possibility for anybody but rather a certainty for the elect of God. Jesus acknowledged that those receiving eternal life would be those who the Father gave the Son. This parallels what Jesus said in John 6:35-66. Everyone who God the Father would give to the Son would receive eternal life. Salvation is truly a gift from God through the person and work of Jesus Christ.

John Calvin writes, “The kingdom of Christ extends, no doubt, to all men; but it brings salvation to none but the elect, who with voluntary obedience follow the voice of the Shepherd.”

God’s grace unto salvation is for those who the Father gives to the Son. Thank God today that not only He has given you the gift of salvation, but also that you are a gift to the Savior.

May truth and grace reside here.

Soli deo Gloria!

 

 

 

 

“When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you,” (John 17:1).

Growing up I learned and memorized a portion of Scripture commonly referred to as The Lord’s Prayer. Recorded in Matthew 6:9-13 and Luke 11:2-4, it is a series of statements Jesus gave His disciples instructing them, and eventually all disciples of Jesus, regarding how to pray. It has even been memorably set to music. The prayer is as follows:

“Pray then like this: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.” (Matthew 6:9-13)

Now, not wanting to be overly technical or just plain picky, I should point out that while this portion of Scripture is called The Lord’s Prayer, it is in reality the disciples’ prayer. It is what we are to pray. Since this is so, is there truly a prayer in the Bible we can call The Lord’s Prayer? A specific prayer which originated from the heart and soul of Jesus? Yes, there is and it is found in John 17.

John 17 contains what is commonly called Jesus’ High Priestly Prayer. It is a prayer in which Jesus not only prays for Himself but also for His disciples: then and in the future. It is filled with soaring biblical truth.

We identify Jesus’ words as a prayer in light of John 17:1 which says, ““When Jesus had spoken these words, he lifted up his eyes to heaven, and said.” Jesus had just concluded His Upper Room Discourse with His disciples. He then looked to heaven and began to speak a prayer. It should be noted that it is most likely that His disciples heard Him speak this prayer.

John Calvin comments that, “Christ prayed, lifting up His eyes to heaven. It was an indication of uncommon ardor and vehemence; for by this attitude Christ  testified that in the affections of His mind, he was rather in heaven than in earth. He looked towards heaven, not as if God’s presence were confined to heaven, for He fills the earth (Jeremiah 23:24), but because it is there chiefly that His majesty is displayed.” 

Jesus said, “Father.” This address to God the Father certainly parallels how we should begin our prayers and to whom our prayers should be addressed: to God the Father. In using the term “Father” Jesus was acknowledging, as should we, that God the Father possesses supernatural authority and supreme love and affection for His children.

Jesus then said, “The hour has come.” This is a phrase we have seen many times thus far in John’s Gospel. It occurs as early as John 2:4. It refers to the time of Jesus crucifixion and death on behalf of sinners. (See John 12:23; 13:1). Jesus acknowledged to the Father that this specific time had arrived.

Jesus then prayed, “glorify your Son that the Son may glorify you,” In the strongest possible terms, Jesus prays that the Father will honor and praise Him. This is in order that Jesus may in like manner honor and praise the Father. There is a mutual connection between the two.

Dr. John MacArthur writes, “The very event that would glorify the Son was his death. By it, he has received the adoration, worship, and love of millions whose sins he bore. He accepted this path to glory, knowing that by it he would be exalted to the Father. The goal is that the Father may be glorified for his redemptive plan in the Son. So he sought by his own glory the glory of his Father (13:31–32).”

Jesus’ words remind me of the angelic praise declared in the presence of the shepherds on the night of Jesus’ birth in Bethlehem. “Glory to God in the highest, and on earth peace among those with whom he is pleased!” (Luke 2:14)

Jesus would certainly bring God the Father glory by His death, burial and resurrection. We ought to pursue the same goal: to glorify God. I Corinthians 10:31 says, “So, whether you eat or drink, or whatever you do, do all to the glory of God.”

May truth and grace reside here.

Soli deo Gloria!