His Word Today

“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!

 

 

 

“I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.” (John 16:33)

I recently visited a friend of mine. At the time, she was residing at a local rehabilitation center (i.e. nursing home) following a recent fall in her home resulting in a broken hip and the subsequent surgery to repair the break. While her body was battered, bruised and recovering from being broken, her spirit remains strong and resolute.

I’m sure you recently read about missionary John Allen Chau, 26. He perished on November 16, 2018 in a deadly bow and arrow attack by tribesmen desperate to keep him off their remote North Sentinel Island home off the coast of India.

Both my friend’s physical injuries, and a missionary’s death, illustrate in part what Jesus said to His disciples in the upper room just hours before His crucifixion. “I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.” The only lasting source of peace and tranquility we may possess in this world is in the person and work of Jesus Christ (Romans 5:1).

Jesus made a truthful statement to the disciples. It is a statement which continues to ring true for disciples of Jesus today. The truth is this: “In the world you will have tribulation.”

The word “world” (κόσμος; kosmos) in this context refers not only to living on this planet. Rather, Jesus spoke more significantly of living as a Christian in the midst of a fallen world system of thought and behavior which constantly expresses a hatred for God and a rebellion against His Word.

Jesus said that in this fallen world, His disciples would face tribulation. Jesus did not say that His disciples might have tribulation, or could have tribulation, but rather would have tribulation. Jesus did not speak about a possibility of tribulation but rather the probability and even more accurately, the certainty of tribulation. This is a promise from God that we don’t often think of but which is just as certain as every other promise God has given.

The word tribulation (θλῖψις; thlipsis) may refer to suffering, distress, affliction or persecution. It may concern physical suffering, emotional distress, and even spiritual and physical persecution for one’s faith in Christ. It is a rock your world kind of trouble.

Have you ever experienced such trouble? I’m sure you have. I know many people who have and who are experiencing such tribulation. What are believers to do “when” such tribulation occurs?

Jesus’ answer to this question hinges on the singly conjunction “but.” The word invokes a contrasting idea to what has previously been stated or said. Jesus told His disciples “But take heart; I have overcome the world.”

To take heart (θαρσέω; tharseo) means to presently and actively be courageous and to be bold. Jesus issued a command and not a suggestion or a request. He commanded the disciples to be people of strength and fearlessness. His words echo Joshua 1:1-9.

The reason for such courage and strength is because Jesus has overcome the world. Notice that Jesus did not say “I will overcome the world” though He would. Rather, He said “I have overcome the world” because He already had. The word “overcome (νικάω; nikao) means to conquer and to be a victor. Jesus has come and ruined Satan’s kingdom (Matthew 12:25-29) by His substitutionary atonement on the cross and His bodily resurrection from the dead.

One commentator explains that, “Jesus’ confidence that the Father would be with Him, we see in today’s passage, led Him to encourage the disciples that their upcoming failure to stand with Him would not be the end. Jesus was about to overcome the world, so He called the disciples to “take heart”—be confident and encouraged—in the midst of tribulation (John 16:33). When they would fail, they would be able to repent and return to God and be pardoned, for Christ would have overcome the world. When the world would assault them mercilessly, they would be able to escape total despair, for Christ’s overcoming the world would mean that nothing would finally be able to destroy them. The same is true for us today. When we face tribulations because of our own sin or the hostility of others, we are sustained by knowing that Christ has overcome the fallen world, including our own fallen selves.”

John Calvin writes, “As our sluggishness must be corrected by various afflictions, and as we must be awakened to seek a remedy for our distress, so the Lord does not intend that our minds shall be cast down, but rather that we shall fight keenly, which is impossible if we are not certain of success. For if we must fight, while we are uncertain of the result, all our zeal will quickly vanish. When, therefore, Christ calls us to the contest, He arms us with assured confidence of victory, though still we must toil hard.”

What, you may be thinking, are the weapons of our warfare? 2 Corinthians 10:3-5 says, “For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ, being ready to punish every disobedience, when your obedience is complete.”

John Calvin concludes, “We are beyond all danger, even in the midst of the combat.”

May truth and grace reside here.

Soli deo Gloria!

 

 

                                                         

His disciples said, “Ah, now you are speaking plainly and not using figurative speech! Now we know that you know all things and do not need anyone to question you; this is why we believe that you came from God.” Jesus answered them, “Do you now believe? Behold, the hour is coming, indeed it has come, when you will be scattered, each to his own home, and will leave me alone. Yet I am not alone, for the Father is with me.” (John 16:28-32)

Self-assurance in our own abilities to both come to God and be saved or to understand all which God is doing in our lives as believers is a fool’s errand. It is a task of activity which has no hope of success.

Self-assurance refers to confidence in one’s own ability or character. As believers in Christ, we must place our confidence in God’s ability to draw us to Himself (John 6:35-66) and His never changing holy character (Isaiah 6:1-7). This was a lesson the disciples took a long time to understand. Perhaps, we as well.

The disciples correctly acknowledged that Jesus was God in that He knew all things (divine omniscience) and that He came from God the Father (divine origin). However, Jesus knew their limitations far better than they did.

Jesus predicted, hours before it actually occurred, that these very same disciples who so assuredly expressed their belief in Christ in the upper room, would soon flee from Him in the Garden of Gethsemane and at the foot of the cross. The only exceptions being the Apostle John and possibly Peter (18:15-27; 19:25-27; I Peter 2:21-25).

Robert Rothwell writes, “During most of Jesus’ earthly ministry, we see that the disciples misunderstood the nature of our Savior’s work. Even Peter, who before Christ’s resurrection understood Jesus perhaps better than did any of the other disciples, did not grasp the necessity of the atonement (Matt. 16:13–23). This failure to accept Jesus’ declarations regarding the purpose of His work betrayed their ignorance not only about Jesus but also about the Father. After all, not to see the necessity of the atonement evidences confusion about God’s holiness and what He demands to be reconciled to His creatures.”

The only one Jesus could truly rely upon was God the Father. However, how often do we humbly come to the Father for reliance instead of relying upon our own strength and understanding of life’s situations? It is easy for us to presume to know more than God does. How ironic it is for us to criticize the eleven disciples for such hubris when we often are guilty of the same sin.

May we humbly strive to grow in the grace and knowledge of the Lord Jesus Christ (2 Peter 3:18) and resolve never to think that we have learned all which God would have us to know and understand. Our Lord’s classroom is still in session.

May truth and grace reside here.

Soli deo Gloria!

 

“I have said these things to you in figures of speech. The hour is coming when I will no longer speak to you in figures of speech but will tell you plainly about the Father. In that day you will ask in my name, and I do not say to you that I will ask the Father on your behalf; for the Father himself loves you, because you have loved me and have believed that I came from God. I came from the Father and have come into the world, and now I am leaving the world and going to the Father.” (John 16:25-28)

What did Jesus mean when He used the phrase “figurative language” (NKJV) or as used in the ESV “figures of speech?” The phrase is from the Greek word παροιμία (paraoimia) meaning a parable, an allegory or a proverb. It also may refer to use of obscure words which are full of veiled or hidden meanings. John Bunyan’s masterful work Pilgrim’s Progress would qualify as an allegory or a parable, specifically concerning salvation.

Jesus had used figurative language to describe His person and work. Examples would include His seven “I Am” statements comparing Himself to bread, light, a gate, a shepherd, resurrection and life, the way, the truth and the life and a vine. (See respectively John 6, 8, 9, 10, 11, 14 and 15). These figures of speech were hard for the disciples to understand while Jesus was with them (Mark 4:10-20). The disciples would understand these allegories following His death, burial and resurrection and with the coming of the Holy Spirit (John 14:26; 15:26-27; 16:13-14; Acts 2).

Dr. John MacArthur writes, “They (the disciples) would actually understand the ministry of Christ better than they had while they were with him, as the Spirit inspired them to write the Gospels and epistles and ministered in and through them.”

The phrase “in that day” again refers to the Day of Pentecost (16:23) and the arrival of the Holy Spirit. It would be the initiation of the church age and the Spirit would enable each believer in Christ to boldly approach God the Father in prayer (Hebrews 4:14-16). Answered prayer from the Father would be based solely upon the imputed righteousness of Christ to the believer and the resulting glory and honor and praise of God the Son.

Theologian Robert Rothwell writes, “With the outpouring of the Spirit, the disciples will enjoy a greater understanding of our Savior’s person and work. We can see this in the history of the Apostolic period. The same disciples who once could not accept that Jesus would die became mighty preachers of the cross (Matt. 16:21–23; Acts 2). In fulfillment of today’s passage, they finally understood. Jesus spoke to them plainly.”

Can you recall in times past when you didn’t or couldn’t understand the Bible? However, when God saved you the doctrines and teachings of Scripture same alive and clear. Thank God at this moment for the illuminating ministry by the Holy Spirit on behalf of believers in Christ.

May truth and grace reside here.

Soli deo Gloria!

 

 

 

“In that day you will ask nothing of me. Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you. Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full.” (John 16:23-24)

The day to which Jesus referred to was the Day of Pentecost. It would become a day in which the disciples’ hearts would rejoice and their joy would never go away (John 16:22) because they would become permanently indwelt by the Holy Spirit (Acts 2:1-13; Romans 8:1-9). The Day of Pentecost would also inaugurate what is biblically known as the “last days”  which follow the resurrection and ascension of Jesus and the Holy Spirit’s arrival (Acts 2:17; 2 Timothy 3:1; Hebrews 1:2; James 5:1-3; 2 Peter 3:1-3; I John 2:18).

Jesus said that on that Day of Pentecost the disciples would ask nothing of Him. This would be the case because Jesus would no longer be with them physically. However, the object of their prayers would be God the Father as Jesus taught in Matthew 6:9-13.

Jesus then invoked His familiar statement revealing His own authority as God: “Truly, truly, I say to you.” What is the true truth Jesus gave His disciples then and now? “Whatever you ask of the Father in my name, he will give it to you.”

Jesus’ statement was a cause and effect declaration. It would involve His disciples’ responsibilities as ambassadors for Christ (2 Corinthians 5:17-21). To do the ministry God called them to do, all disciples of Jesus would have the privilege of calling upon God the Father in prayer in order to accomplish His work.

Dr. John Walvoord writes, “They would be His ambassadors and therefore had the right to ask the Father for whatever they needed to accomplish His will. The words in My name are not a magical formula which enable the user to get his will done; instead those words tied the requests to the work of the Son in doing the Father’s will (cf. “in My name” in 14:13–14; 15:16; 16:24, 26). Up to this point the disciples had not prayed in the name of Jesus. Now they are to do this since Jesus’ death and the Spirit’s coming would enable them to enter into God’s new program of the Church Age. Answered prayer brings complete joy (cf. 15:11; 16:22) because God is at work in them.”

What was true for the disciples of Jesus then is equally true today. We pray to God the Father, in the name of God the Son, and in the power of God the Holy Spirit. The purpose of such a discipline and privilege is to hallow God’s name and character, to display His authority in our lives and to do His will. This brings lasting joy.

May truth and grace reside here.

Soli deo Gloria!