Address—C. Hendricks
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Source of eternal joy. Now lead us to our hearts, to that blessed place where rests without a boy.
178 Someone raised that soon please.
Father. His father, his father.
I never reached the Lord.
John's Gospel, chapter 17.
John's Gospel 17.
First one.
These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come, glorify thy Son, that thy Son also may glorify thee.
As thou has given him power over all flesh, that he should give eternal life to as many as thou hast given him.
And this is life eternal. But they might know thee the only true God in Jesus Christ, to not ascent.
I have glorified thee on the earth. I have finished the work which thou gavest me to do. And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was. I have manifested thy name unto the men which thou gave us, the out of the world. Thine they were, and thou gave us them me. And they have kept thy word. Now they have known that all things whatsoever thou has given me.
Are of thee For I have given unto them the words which thou gave us me, And they have received them, and have known surely that I came out from the and they have believed that thou had sent me. And I pray for them. I pray not for the world, but for them which thou hast given me. For they are thine, and all mine are thine, and thine are mine. And I am glorified in them. And now I am no more in the world, but these are in the world now come to be.
Holy Father, keep through thy own name those whom thou hast given me, that they may be one as we are. While I was with them in the world, I kept them in my name. Those that thou gave us me I have kept, and none of them is lost, but the Son of perdition, that the Scripture might be fulfilled.
And now come I to thee, And these things I speak in the world, that they might have my joy fulfilled themselves.
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 pray not that thou should escape them out of the world, but that thou should just keep them from the evil. They are not of the world, even as I am not of the world.
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Sanctify them through thy truth. Thy word is true. As thou hast sent me into the world, Even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Even pray I for these alone, but for them also, which shall believe on me through their word, that they all may be one, as thou Father art in me, and I indeed that they also may be one in US.
That the world may believe that thou hast sent me.
And the glory which thou gave us me I have given them, that they may be one, even as we are one. I am 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. Father I will that they also, whom thou hast given me, be with me where I am. But they may behold my glory, which thou hast given me, for thou lovest me before the foundation of the world.
Oh, righteous Father, the world has not known thee, but I have known thee, and these have known that thou hast sent.
And I have delivered unto them thy name, and will do, and I have declared unto them thy name, and will declare it, that the love wherewith thou has loved me may be in them.
Starting in John 13 we have what is called the the upper room ministry. I just want to read a few verses to show the change of position.
That the Lord takes or was about to take.
Which gives the character of the ministry that we have in John 131414 and 16 and then the prayer that we read tonight.
The point that he brings before us over and over again is that he was about to leave this world and depart to the Father. John 13 verse one Jesus knew when he knew that his hour was coming, he should be part out of this world unto the Father.
Verse 3 Jesus knowing that the Father had given all things into his hands and that he was come from God and went to God.
Verse 33.
Little children, yet a little while I am with you, you shall seek me. And as I said to the Jews, whither I go, ye cannot come. So now I say to you, verse 36, middle of the verse Peter said, Jesus answered him, Whither I go, Thou canst not follow me, now that thou shalt follow me afterwards. Chapter 14, verse two, he says At the end of the verse I go to prepare a place for you.
Thomas says in verse five we know not wither thy lowest.
Verse 12 The end of the verse because I go unto my father.
Verse 19.
Yet a little while in the world seeth me no more.
But yeasting means because I live, ye shall live also. Verse 20 At that day ye shall know that I am in my Father, and he and me, and I am you. Verse 28 You have heard that I said unto you, I go away and come again to you. If you love me, you would rejoice, because I said, I go unto the Father, But my Father is greater than I. And then in chapter 16, verse 5 But now I go my way to him that sent me.
None of you asked me where it goes down verse seven, it is expedient for you that I go away.
Verse 10 of righteousness, because I go to my Father, and you see me no more. Verse 16 A little while and you shall not see me again. A little while and you shall see me because I go to the Father. Verse 17 the last clause, because I go to the Father. And lastly, verse 28 I came forth from the Father and him coming to the world again. I leave the world and go to the Father. And then in the portion that we've read tonight.
Verse 1¤ John 17 And now I am no more in the world.
Verse 12 While I was with them in the world, verse 13 And now come I to thee. All these verses bring before us that the Lord was about to depart on this scene and to go to the Father. He was not going to establish the Kingdom in power and glory.
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He'd been rejected and he was going to introduce and to bring in a new order of things.
Which flow from his new position on high in the glory, a man exalted to the right hand of God. He's going back to the Father. He wasn't going to receive the Kingdom, instead he was going to introduce Christianity.
Which flows from himself on high in the glory. Now in chapters 131415 and 16 he addresses the disciples. He speaks to them and He instructs them, and He lifts their gaze from earth to heaven.
Heavenly expectations. In John 13 He washes their feet, that they might have part with him. In John 14 he goes to the Father's house. He speaks to the Father's house, saying, I I go to prepare a place for you, and with the promise that I will come again, receive it to myself. But where I am not to come back to set up the Kingdom, but to receive you to myself. For where I am, you may be also.
And then he speaks about the coming of the Spirit. He would not leave us orphans comfortless, but he would come to us in the person of the Holy Ghost. He would come to us in the other comforter and take care of us and minister to us. And he ends in this this section. He ends it by saying, in verse 33 of chapter 16, the end of the verse in the world ye shall have tribulation, but be of good cheer. I have overcome the world.
So this is what he promises them.
Tells them how the world would hate them and cast them out because they hated him and cast him out.
He wants them to bear fruit for him in his absence.
And the badge of discipleship would be love amongst themselves. By these shall all men know that you are my disciples, if you have love unto the Mother.
In his absence.
That which should characterize and mark those that are his with love among themselves.
And now he lifts his eyes to heaven.
You no longer speaking to the disciples, no longer speaking to those whom the Father had given to him, But now He addresses the Father, And we have in this portion of Scripture the inestimable privilege.
Of sitting in, as it were, upon his prayer to the Father on our behalf.
For the subject of this prayer is his own.
He says it seven times. Notice in verse two of John 17 Thou is given him power over all flesh, that he should give eternal life to as many as thou hast given him. That's the first time those from the Father has given to him. He says it again in verse six I have manifested thy name unto the men which thou gave us me.
Again in that same verse. And thou gave us them need. That's the third time. Verse nine. I pray for them. I pray not for the world, but for them which thou hast given me. That's the fourth time, the fifth time, middle of the verse 11. Holy Father, keep to thy own name those whom thou hast given me, verse 12.
While I was with him in the world, I kept him in my name. Those that thou gave us to me I have kept. That's the sixth time. And the 7th mention is in verse 24. Father, I will that those also whom thou ask given me, be with me where I am.
So this prayer concerns those who thou hast given me, he says, whom the Father had given to him.
That's us. It was His disciples at first that accompanied Him when He was here below.
An expression that that ought to thrill our hearts with the highest joy and ecstasy that we have been given by the Father to the Son, He says, Thine the word. They were the fathers, We belonged to the Father, and He has given us.
To the sun.
We are the love gift of the Father to the Son, and this prayer is about that group, that classic people.
It's not about Israel. It's not about the angels. It's not about tribulation Saints. It's about a select group of people that are viewed here as given to Him of the Father in this present day during His absence, while he's in the presence of the Father, while He after he returns to the Father.
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He has a company on Earth.
That are set here to be for him, to represent him. And they are the ones that he's praying for. They are the ones that he is concerned about in this beautiful, beautiful prayer.
We have the outpouring in this chapter of the the heart of the eternal Son of God become a man.
For us to the Father.
It's indeed a holy ground that we are on tonight as we consider these precious expressions of the heart of Christ for you and me.
These words spake Jesus and lifted up his eyes to heaven and said Father.
The hours come. What hour was it?
I believe here it's not the hour of the cross, it's the hour of His glorification.
Immediately he says, Glorify thy Son.
Thy Son also may glorify thee.
And the Father answered that prayer, He glorified him immediately.
You didn't have to wait, as the thief on the cross said, Remember Me when thou comest into thy Kingdom.
Now he's been glorified immediately. Three days he rose, and then he ascended and was glorified, and he says it, that I may glorify thee.
And on high in the glory the Lord Jesus now performs the the work of glorifying the Father. And how does he do that? Verse two, as thou has given him power over all flesh. Remember when he went back, he said, All power is given unto me in heaven and on earth.
Thus given him power over all flesh, but he's not exercising that power over all flesh today.
He's using it in a specific way as thou has given him power over all flesh. Here it is that he should give eternal life to as many as thou has given him.
That's the first mention of that expression.
Those from now is given.
The love gift of the Father to the Son, and he gives to that group eternal life.
Eternal life. That doesn't mean life forever, and ever and ever. Only and it means that, but it's a quality of life. It's the very life of the Son of God himself. In fact, this same writer that wrote this gospel tells us in his first epistle.
That that eternal life was with the Father and was manifested to us. He is the true God and eternal life. He is that eternal life that was with the Father and was manifested to us. That life has been communicated to us from the glory He's given to His own, to those whom the Father is given to Him. Eternal life. And what does that life consist of? What does it involve?
This is life eternal. But they might know thee the Father.
He was addressing the Father that they might know thee, the only true God of Jesus Christ, do not sin.
Sometimes.
The question is asked.
Did the Old Testament Saints have eternal life?
Sometimes that's a difficult question to answer.
But in the full result or the full development, the full mature thing that we have here, the knowledge of the Father and the Son, that they might know thee, the only true God, the Father and Jesus Christ, who now is sin. The Old Testament Saints didn't have that knowledge.
They had it, you might say, in its infant stage. But eternal life is to know the Father and to know the Son. Who the Father has sent. Jesus Christ do not have sin.
Now that's Christian truth. That's Christian knowledge. The Jews didn't know him in that way. They knew him as the Almighty God. They knew him as Jehovah the I am, but I am the God of Abraham, Isaac, and Jacob. They didn't know him as the God and Father of our Lord Jesus Christ.
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They didn't know the one whom the Father sent into this world to be the Savior of sinners. They look forward in faith to that those that had faith, but they didn't have it as the substance of their faith in those days. That's what eternal life is. The Lord said, I am come that you might have life, that you might have an abundantly. The abundant life is to know Him as thy Father.
And Jesus Christ do not have sinned.
That's what it consists of. This is life eternal that they might know thee, the only true God and Jesus Christ without the St. And who gives us that eternal life? The glorified Son says.
Glorify thou me. Glorify thou me. Glorify thy Son, that thy Son also may glorify thee. And so now the Son glorifies the Father by giving us us whom the Father is given to him. That eternal life. Those, I should say, whom the Father has given to him, we are included in that, as we'll see in the development of his prayer later.
This is life eternal. This is what it consists of.
Of the knowledge of the Father they might know thee now. That is a sanctifying truth. That is the truth which characterizes the Christian the Christian position. We know God is our Father. We know him in a way in intimacy and in nearness, and in a relationship that the Saints of God in previous ages did not know him in that way. And we know Jesus Christ, whom the Father has sent.
To bring us into this place he is called. He calls himself the Son, glorified by the Son, that my Son may glorify thee. And then he says in verse four, I have glorified thee on the earth. He had glorified the Father down here in a in a in a life of perfect obedience and devotedness. And now he says, glorify thy Me, that I may glorify thee.
Again he's glorifying the Father by giving eternal life to his many as the Father has given him. And he goes back, and he reviews his path, and he says, I have glorified thee on the earth. I have finished the work which thou gavest need to do. He's speaking as though he's in the glory, And he looks back and said, I've glorified me on the earth. I have finished the work which thou gave us me to do when he uttered these words in point of fact, that he hadn't done it yet.
It wasn't completed yet, but he is beyond it in spirit, and the prayer that he others before it was completed involves its completion, flows from its completion. So in spirit he is beyond the cross. He's there, back with the Father.
I have finished the work which God gave us me to do.
And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
The glory that he had with the Father before the world was, he now asks to be instated into that glory as man He had it before he had become a man before the world was before the incarnation. He had it as the eternal Son of God with the Father, God the Father God the Son God the Holy Ghost. We had it there before the world was.
Now he asked to be put into that glory, the glory that he had with him before the world was but as a man now.
There's a man in that glory.
A man that has perfectly finished the work the Father gave him to do. Now he's been glorified.
That's his new position.
The new position that he's been brought into by virtue of all that he has done, his person enhancing the work that he did, giving value to the work.
So that now he has been, this prayer has been answered, he has been set in that glory, and he is giving eternal life to as many as the Father has given to him. What a possession, What a precious possession. Now from verses 6 through.
13 Six through 13 He sets us. He sets his He sets that group of people whom the Father has given to him in his place before the Father. He introduces them to the Father. He puts them in relationship with the Father. Notice he says, verse six. I have manifested thy name unto the men which thou gave us out of the world, thy name being the name of the Father.
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You remember how that the Jews charge the Lord Jesus was with blasphemy because he called God his Father, that thou being a man maketh thyself God, because he called God his Father.
To them, that was blasphemy.
Eternal Son, addressing your Father and making known to us, to His disciples on earth. Because He's addressed, He's speaking about that group right now, that part of the group. He hasn't yet expanded it to include us who would believe through their word, but He does later in the in the prayer. Now He's He's Speaking of those that had accompanied him, those to whom He had just been speaking in chapters 13 through 16, His disciples that followed him, that had continued with him in His temptations, and so on.
And he says, I manifested thy name, Father, manifested thy name the name of the Father. It introduced them to that name. Unto the men which thou gave us me out of the world at the second time he mentions this bind they were And thou gave us them me again the third time. And they have kept thy word. How could he say that? How could he say they have kept thy word? We know that when he was on his way to the cross, they were arguing among themselves who should be the greatest.
The Lord says. What was it that you were speaking to one another about Along the way? They felt ashamed.
Because they were Speaking of who should be the greatest.
And he gives them a lesson in a little chat, he that will be great among the men and become as this prison shot.
We want to be something, and even when the Lord is on the way to the cross, they were talking about that. And yet here he says they have kept thy word. How can you say that?
I believe he looks at their faith.
And he imputes to their faith all its full value.
They kept by work.
The imputes to their faith the full value of imputes full development in its maturity.
And he says they kept them.
Now he says, they have known that all things whatsoever thou hast given me, are of thee.
That's the knowledge they had come to.
In the 16th chapter, we just turned back for a moment.
He says in verse 28 I came forth from the Father, and him come into the world again. I leave the world, and go to the Father, his disciples said unto him, Lo, now speakest thou plainly, and speaketh no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee. By this we believe that thou cameest forth from God.
They were very slow. Notice the change, he says. I came forth from the Father and him come into the world again. I leave the world and go to the Father. But the farthest that they can go at this point is now. We believe that thou that's come forth from God.
It was no easy thing for the Jewish mind to enter into the truth that we have involved with the Father, the Father.
They they recoiled.
They hesitated. They were slow in coming to the acceptance and the appropriation of it in their own souls, that it is the Father come to them.
The Father of the Son.
Eternal Son.
We've been rocked, beloved.
There we cannot be.
The very term which he used, which which caused the Pharisees to level the charge of blasphemy upon him, the very word, the very relationship, the very intimacy of that term was hard for the Jewish mind to appropriate in faith, to make it their own. So he had come to manifest that name, that name to the men which now gave us the out of the world, says.
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Thine they were, Thou gave us the Me, and they kept thy word.
Marvelous, Now they have known that all things whatsoever thou hast given me, are of thee.
They come to that He's imputing now to their faith the full value of it, when he makes these statements. For I have given unto them the words which thou gave us me. I believe that they would come into this, the good of it. Once the Spirit of God was given to them on the day of Pentecost, He would lead them into all the truth for them to fully enter in to what the Lord was here saying.
As to them actually.
It's actually being true of them at this point. At this time we uttered the words. It wasn't. It had never been to a gym. They would, as soon as the full results of the finished work of Christ were made known to them in the spirit of God, was given to them to be the power of their understanding and their under and their their knowledge of the full value of the work of Christ. And this is what the Lord is speaking and he is giving here in this prayer.
About his own.
Whom the Father had given to him, and he's making statements to the Father, which apply to those that have fully entered into the value of the Christian position when you put it that way.
Now they have known that all things whatsoever thou has 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 being. That's Christian knowledge. And they were they were going to come into that as soon as the Spirit of God would be given.
And they have believed that thou didst send me.
They have believed that thou Father did send me. The Father sent the Son to be the Savior of the world. And we come into that, to have that knowledge, to have it in our souls, to have it control us, to have it meet everything to us, most precious, most wonderful knowledge. That's what eternal life involves, to know be the only true God and Jesus Christ who love His sake.
Verse nine, I pray for them. I pray not for the world, but for them which thou hast given me, for they are thine the time for taking the world.
It's on too, he says. The Lord says, Ask of me and I'll give me the heathen for thine inheritance.
And the other most parts of the world for thy possession. That's not what he's asking for here. He's not not praying for the world. I'm not asking for that. I'm praying for a specific group, those whom thou has given.
I pray for them, he says. I pray not for the world, but for them which thou hast given me, for they are thine. Now the first part of verse 10 is a parentheses. I'm going to skip it and read it without the parentheses, for they are thine, and I am grown as thine. And then?
And then in that little parentheses in the first part of verse 10, all minor vines line are mine. Now those words could only be spoken by a divine person.
Those words can only be spoken by one who was one with the Father in glory, in essence.
All mine are mine.
And thine are not.
It's a little parenthesis. Put him there to bring out the essential glory of the sun, though he was addressing the Father as a man. This is the eternal Son that speaks these precious words of again, verse nine. I pray for them. I pray not for the world, but for them which thou hast given me. For they are thine, and all mine are thine, and thine are mine.
And I am glorified since then.
I am glorifying them.
Isn't that marvelous?
We tend to look at ourselves, look at the disciples. We can, we can criticize the various ones.
This prayer applies after the cross, and at the cross they all forsook and fled, Peter said, Oh well, I'll deny thee, it will not I He denied him the votes and curses. And yet of this company he says I'm glorified worth.
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Is beyond the cross.
They've been fully restored, They've been the recipients of eternal life, and the spirit of God is the power of that life, uniting them to the glorified man in heaven.
And they now come into the full benefited value of the Christian position, the knowledge of it, power, the Spirit. And as he looks at them in that way, and he says I'm doing fine in there.
They're here for me and I'm glorified in them, and they have kept thy word.
Verse 11 And now I am no more in the world. It was beyond it now in the substance of his prayer.
I'm no more in the world that these are in the world, and I come to be.
Holy Father.
Keep through thy own name those whom thou hast given me.
They may be one as we are now. That group right there was the apostles and the disciples that followed him, and He was here below this earth, those that he was going to bring into this new position, a new relationship which flows from the the the possession of eternal life, which He, the glorified Son, would give to us.
In so doing, glorifying the Father, bringing us into that position where we can have fellowship with the Father and the Son, as he says in his first epistle, truly our fellowship is with the Father and with his Son.
Jesus Christ that they have may have fellowship with us, and the fellowship that the apostles had was with the Father and the Son. And that's what eternal life brings us into.
So he says that they may be one as we are one in purpose, one in thought, one in aim, one in in in harmony.
One in will.
Brings, brings those that the Father had given to him into this, this oneness.
That was his disciples February.
As we would say such a monthly group.
And so filled with.
All of the characteristics that you and I have that are.
Not pleasing to God, but the Lord isn't looking at that here, is he?
They may be one, as we are.
Let's look at Acts chapter.
Just a verse or so in Acts chapter.
Chapter 4.
Here we have the fulfillment of this verse in the early days, verse 31, when they had prayed, the place was shaken.
Where they were assembled together and they were all filled with the Holy Ghost.
And they spake the word of God with boldness, and the multitude of them that believed were of one heart and of one soul, that they all may be one, as we.
We are one. The multitude of men that believed were of one heart and of one soul. Neither said any of them, that ought of the things which he possessed was his own, but they had all things come.
And with great power gave the apostles witness of the resurrection of the Lord Jesus.
Great grace was upon them all. Oh, what a day that was. Didn't last very long. The very next chapter we see the enemy introducing evil principles, evil into the assembly. But here was the fulfillment.
Of what the Lord prays for.
That they all may be one.
As we are.
Then in verse 12, going back to John 17, while I was with them in the world you see now he's as he's praying. He's he's not with him in the world anymore. As far as the substance of his prayer is concerned, while I was with him in the world, I kept them in thy name.
Name those that thou gave us me, I have kept.
And none of them is lost. But the Son of perdition. He wasn't one of the love gifts of the Father to the Son. He was only chosen because Scripture had to be fulfilled. And that's what the Lord says. None of them is lost. But the Son of perdition, that the Scripture might be fulfilled, that is Judas. He wasn't a one that the Father had given to him. He wasn't included in that category at all. He was outside of that. He went to his own place. He really wasn't one of them.
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And he is not embraced in the prayer that they may be one as we.
Now he was. He was outside. This great gospel tells us that when the Lord chose him, called him, says Judas was a devil. The Lord knew it.
None of them is lost.
None of them is lost.
The Lord will never, never, never, never lose any of the Father's Day. Too Awesome.
The very thought is monstrous.
He could ever lose anything the father is giving to him.
And now come I to be and these things I speak in the world.
They might have my joy in themselves.
I was meditating on this a little bit today. What was his joy?
He says. These things I speak in the world.
But they might have my joy fulfilling themselves. He talks about that in the 15th chapter. Notice. Let's turn back and look at that. In the 15th chapter, verse 11, he says These things have I spoken unto you that my joy might remain in you? And that you enjoy like these full.
And again in the 16th chapter he says verse 24. Hitherto, had ye asked nothing in my name? Ask and ye shall receive, that your joy may be full. And that reminded me of John Chapter 11.
John, Chapter 11.
Where he's at the grave of Lazarus.
And it says.
Verse 41 Then they took away the stone from the place where the dead was laid, And Jesus lifted up his eyes and said, Father, I thank thee that thou hast heard me.
And I knew that thou hearest me always, but because of the people which stand by, I said it. Why did he say it? That they may believe that thou hast sent me. That's the very faith that is imputed to those whom the Father had given to the Son of John. 17 They believe, he says, they have believed that thou hast sent me.
But here he says, I thank thee, Father. I thank thee, Father. There was another time when he said that.
It's recorded in the Matthew 11.
And he's rejected. And he has to pronounce woes upon the cities that have rejected him, where he'd done all his miracles while he works. And then he says, I thank thee, Father, Lord of heaven. And there thou hid these things from the wise and prudent, and has revealed them unto babes Even so Father, for so it seemed really nice sight. And in Luke 10 the same incident is recorded, And it says, Jesus rejoiced in spirit, and said, I thank you Father.
His joy was submission to the will of God his Father.
Everything that was his joy, His joy was the conscious knowledge that the Father always heard him. His joy was being in continual communion with Father.
The Father has not left me alone, for I do always those things that please.
His joy was the intimacy of nearness and communion and fellowship, and the constancy of that in his soul doing the will of his Father, he said, My meat is to do the will of who that sent me and to finish his work. John Six, he says. As the living Father hath sent me, and I live on account of the Father, Even so, he that eateth me should live on account of me. So as he lived on account of the Father, he lived for the Father's glory, He lived to please the Father.
He lived in such a way that whatever he asked the father anything he could say. I knew that no hearers.
And so in John 16 that we read, he says to the disciples, verse 24 hitherto, if he asked nothing in my name, ask and he shall receive that your joy may be full. Do we have that consciousness that he hears us?
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He wants to hear us.
Is there that cultivation in my soul? Oh, that there were more of that intimacy of communion and fellowship that was his, that gave him his joy? There isn't any joy that this world can hold out to us, that can ever even be compared with the joy that is that was used to.
His children was to please the father.
The consciousness that the Father always heard him, that he was always in the secret of the Father's love.
And he says here in John 17 verse.
13 And now come I to thee, Of these things I speak in the world. It's a similar expression to what we read in John 11 These things I speak in the world, that they may believe that thou hast sent me, but here he's talking about us, or about his disciples that accompanied him. And he says.
These things I speak in the world that they might have my joy.
Fulfilled in themselves.
We had the.
We were in the good of this.
We passed through this scene and all the trials of this scene would just be passed through as little ripples.
Instead of great towering waves and mountains, instead they would be just little bit of ripples. Even so, Father, or so it seemed, good.
Beloved if we were in the 50s.
They might have my joy to fill the new centers.
I have given them Thy word and the world Now he's finished talking about.
Setting them in his position, ending up with giving them his own joy that his joy might be fulfilled in them. And now he talks about the relationship of this select group of people to the world. And so the subject changes. Verse 14. I have given them thy word, and the world hath hated them.
Because they are not of the world.
That's how separate.
Space and that of the world, even as I am not of the world. That's the measure. Sometimes our children might ask us well, how separate do we have to be, even as I cannot, as the nature of our sanctification, if you will. It's it was his path.
Even as I am not in the world, I pray not that thou should just take them out of the world, but that thou should escape them from the evil that goes back to what? He asked in the middle of verse 11. Holy Father, he says, Keep through thy own name, those who thy skin.
Rain appetizers, take them out of the world, if thou should just keep them from the evil. And then he says it again, They are not of the world, even as I.
Let's meditate on that.
Tomorrow, as you work and whatever you occupation is just meditating on that truth.
They are not of the world either of the Simon, Holy Father, keep through thy own name, Lord whose who does it that they may be one as we are.
That was his prayer.
Then he says in verse 17, sanctify them through Thy truth or through thee truth, the truth that he's been talking about, that we've been brought to know. God is our Father.
That's what eternal life consists of, the knowledge of the Father and the Son.
Sanctify them through the truth by truth by word is truth.
As Thou has sent me into the world, Even so have I also sent them to the world. He was sent into this world and a mission to represent and to manifest, and to declare the name of a Father.
Now he sent us into the world to reveal.
To manifest him.
And the Father too, of course.
Even so have I sent them into the world.
And for their sakes, I sanctify myself, but they also might be sanctified through the truth.
What does that mean?
For their sakes, I sanctify myself. He sets himself apart on high in the glory to become the object, the heavenly object, the object which is out of this world, the object in the glory.
To be occupied with that object that we might be practically sanctified and separated from this world.
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The only way that we can be truly sanctified and separated from this or not by a legal thing, not by not by trying to do it by some works of our own, never, but by occupation with an object that is the object of our hearts. Affections who is not here but he's there. He sets himself apart on hide and become an object of his people's affections.
If he then be risen with Christ, seek those things which are above where Christ sitteth at the right hand of them. Set your mind on things above.
When you're dead and your life is getting with Christ in trouble.
2nd Corinthians chapter 3. Let's turn to that for a moment.
Because I believe that explains what is met here for their sakes, I sanctify myself that they also may be sanctified by the truth. Second Corinthians, chapter 3, verse 17. Now the Lord is that spirit. He is the Spirit of all the Old Testament scriptures. And where the Spirit of the Lord is, there is liberty, the liberty of grace. Now verse 18. But we all with open face, with unveiled face beholding us in a glass. Take that as in a glass out. I think it obscures somewhat the thought beholding the glory of the Lord.
Our change, our transformed.
According to the same image, into the same image, or according to the same image, from glory to glory, even as by the Spirit of the Lord. You see, the Spirit of the Lord is the one that had to be given in order for this prayer to be realized in us, in His disciples.
And as we're occupied with himself, who sets himself apart on high, on high to be the object of the people, we be holding the glory of the Lord, our transport. How does that take place? We can't explain it. It's just as miraculous a work of separating the soul apart from things. Here we we have found an object that so enthralls us, that so occupies us, that the things of time and sense have no value to us.
And the trials are passed through with just a little ripple instead of a great tremendous.
Unbearable burden.
How could some bear the burdens that bear and do it so quietly come? I believe they're occupied with an object outside of this.
For their sakes, I sanctify myself that they also may be sanctified tree with tree.
Now finally we come to the expansion in this prayer from those who had been His disciples when He was here below, and now He includes those that would believe on Him through their word. Neither pray I for these alone, but for them also, which shall believe on me through their word.
That they all may be.
Thou, Father, argue me and I and thee, that they also may be one in US, one in communion, community of life and nature, and one in communion, that the world may believe that thou has sent him.
The result of this oneness would be that the world may believe that thou has sent me. We are the group, the end of verse eight. They have believed that thou did send me. That's our faith. But if this oneness had been manifested as he prays here, and it was in those early days, we read it. Next we read it in Acts. There were 3005 three thousand souls that were saved on the day of Pentecost. And there was that oneness.
And the world believed.
World There was an impact on the world.
That the world may believe that thou has sent your father, sent the Son.
And now in the last verses 22 on we have the result in the future and in the present at.
To the glory. Notice now, and the glory which thou gave us me I have given them. He speaks the words as though the glory had already been given to him. This is often the case in scriptures who say He's already glorified the glory thou hast given me. Thou gave us me, I have given me.
But they may be one even as we are. One London communion in verse 21, One in testimony and communion that would have an effect, and that the world would believe. But now it's one missing glory. And it's more than just believing. Now I have given them, but there may be one even as we are one. I and them vowing me. They may be made perfect in one. That the world may know that thou has sent me. The world may know that thou has sent me. But he adds something to that.
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And that they may also know that thou hast loved them, when his thou hast loved me.
That the world may know that thou hast thou has sent me, and hath loved them, and thou hast loved me, beloved, when he sees. When the world sees US1 with Christ and glory glorified with the same glory that was given to him as a man, they will come to that conclusion. They will know the Father sent the Son.
And they will know. They will come to the conclusion. If they're in the same glory as He is, then they've been loved with the same love as he was loved.
And this has loved them as thou hast loved me.
You say, well, that's the highest blessing of the possibly being known to something higher than that. This is the public display in glory to all creative intelligences will be seen in that glory with the sun and as man, and the world will come to the conclusion that the Father said the Son, and that the Father has loved us as his Father's son.
There's something more precious than that public display of glory. And that's what you get in verse 24. Father, I will that they also, who thou hast given me, be with me where I am. This is the private scene.
This is not for the world to behold. This is not for the angels to.
Witness. This is for those whom the Father has given to the Son to enjoy, he says. I want that group. I want those who now has given me to be with me.
We could meditate upon that day after day. He wants me with him. He wants me with him. He wants me with him.
Marvelous, But there's more than light.
That they may behold my glory. This is not a glory we will share. We share the glory of verse 22, the glory thou gave us and the I have given them. But this is a special glory which is conferred by the Father and the Son. We won't share this glory, but we'll have the inestimable privilege of behold it.
And will be the only ones.
I like to take. I like to just draw this. This illustrations people but.
What? A man and a woman married. They have the reception, they have all the guests, and there's the there's the public joy that's entered into that. They've become one and that's shared with all the rest. That's like verses 22 and 23. But then there comes the time of all the guests go home and the bridegroom and the bride retire into that.
That private.
Place where they are just alone together.
That's what you have in verse 24.
It's the intimacy of being there alone with him at Private Circle.
Those whom thou hast given me are privileged to hear him say I want them with me, that they might behold the glory which thou gavest me. And then he traces it back, For thou lovest me before the foundation of the world.
The motive for that glory being conferred traced back to the love the Father had for his son from all eternity.
Is there anything more precious than that we're going to be folded?
They're going to be there. He wants to see.
And then he says, Oh, righteous father, the world have not known thee.
But I have known these, and these have known that thou hast sent me.
What a precious, wonderful knowledge this is, the victory John says that overcometh the world. Our faith, and our faith is, is at the Father's and the Son, and the world has cast him out. O righteous Father, the world hath not known thee, beloved. The world doesn't know him. The one we know, the one we are intimately acquainted with and brought into this inner circle of lesson, if you know.
The love that the world knows nothing about.
And then he says in the last verse I have declared unto them thy name the Father, and will declare he's been declaring it for 2000 years from the glory.
That the love wherewith thou hast loved me.
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Maybe his neck and I examine them. He is in us. For as the shudder forth, so to speak, of that love that the Father had for the Son within us now, and to be manifested to him. I want to be in the good of this.
I have declared unto them binding, and will declare it, that the love wherewith thou has loved me may be in them.
Let's close by seeing #25.
Father by name our souls with lust as children taught by grace, lift up our hearts in righteousness. Endorse before thy face. Oh Holy Father, keep us here in that blessed name of love, walking before thee without fear till all the joy.
November 25.
Raise it to.