I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. (7) Now they have known that all things whatsoever thou hast given me are of thee. (8) For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. (9) I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. (10) And all mine are thine, and thine are mine; and I am glorified in them. (11) And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may he one, as we are. (12) While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. (13) And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. (14) I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. (15) I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. (16) They are not of the world, even as I am not of the world. (17) Sanctify them through thy truth: thy word is truth. (18) As thou hast sent me into the world, even so have I also sent them into the world. (19) And for their sakes I sanctify myself, that they also might be sanctified through the truth.
In this part of our Lord's prayer, Jesus hath a special eye to his Apostles; not indeed to the exclusion of any of his Church, which no doubt were all alike equally dear to him; but probably, as the first Preachers, Ministers of his Gospel, and in an age when peculiarly difficulties would arise to oppose their persons and their labors; the Lord had them more immediately in view. And before we enter upon the several parts of our Lord's prayer, concerning them, I cannot but notice with particular attention, and entreat the Reader to regard it with me also, how very gracious it was in Jesus to say what he hath said, in the strong recommendation which he makes of them to his Father, in their hearing; that they might perceive, how deep they lay in his heart. Neither was it less attentive in God the Holy Ghost, to cause it to be recorded, that the Church in all ages might see, how much Christ loved his people; what interest and property the Father had in them: and with what care and love, the Holy Ghost watched over them, in preserving such sweet testimonies of the Redeemer's affection, in everlasting remembrance.
I must not indulge myself as I could wish, to go over, verse by verse, the many blessed things which are contained in them. It would far exceed the limits of a Poor Man's Commentary. I shall therefore content myself, (and I hope the Reader will be contented also), in just sketching some of the more prominent parts of this most unequalled prayer of our Lord. May the Lord bless it.
And here, first, I beg the Reader to notice, the ground, upon which Jesus lays the principal stress of confidence, in the recommendation of his people to his Father. He speaks of them, as the men whom the Father gave him out of the world: that they were the Father's, before he gave them to Christ; his property, and consequently his care. Yea, Jesus intimates by the earnestness of his recommendation of them, that he prized them the more highly, on the Father's account. And the Lord Jesus found the greater confidence from this consideration, that his Father would preserve them, and keep them, and watch over them, for good, and at length bring them home, to behold that glory, which the Father had given him and be with him forever. Reader! do not fail to observe, these sweet things in Christ's prayer. Neither overlook, how much Jesus dwells upon that one consideration, of the Father's property in his Church and people. He repeats it again, and again: thine they were, and thou gavest them me. All mine are thine; and thine are mine; and I am glorified in them. Think how dear that Church must be in God the Father's view, who in proof of it, gave that Church to his dear Son? And think how dear to Christ, in that he hath redeemed it with his blood? And how dear to God the Holy Ghost, who notwithstanding that He is of purer eyes than to behold iniquity; yet condescends to make the bodies of those poor sinners his temple? 1 Corinthians 6:19-20
The next thing to be noticed, in this most blessed prayer of Christ, is his own personal love for his Church, and particularly manifested to the Apostles, as representatives of the Church, in thus taking such concern for them, before his departure. Nothing can more fully express the love of the blessed Jesus, than in the very earnest pleadings he here makes use of, with the Father, in their behalf. He knew their nature, their weakness, their corruptions. He knew the enemies which they would have to encounter; and the sharp exercises of persecutions, to which they would be exposed, after he had left them. And hence the earnestness and vehemency of his recommendation of them to the Father. Holy Father! keep (said he) through thine own name those whom thou hast given me. Reader! do not forget, that in this vast interest Jesus took in the concerns of his disciples then, that he equally takes concern in all the interests of his people now. He knoweth our frame, and remembereth that we are but dust. And if the Apostles needed such attention, surely Jesus will not be less regardful of us. Never fail to connect such regard of Jesus for the Church, in every age of her warfare, while beholding the Lord's tenderness over the Apostles. His love is the same: and his attention the same. Having loved his own which are in the world, he loveth them unto the end. John 13:1
And as another token of Christ's love to his Church in this beautiful prayer, I pray the Reader to observe, with what tenderness and affection Jesus speaks of them: They have kept thy word. They have received the words which I have given them. They have believed that thou didst send me. everything by which the Lord Jesus could recommend them, he graciously takes notice of, by way of endearment. Not a word but in their favor. No complaint of their dullness, and unbelief, which they had frequently manifested, during his going in and out before them. But all is tender and affectionate in Jesus, in presenting them to his Father. Reader! remember, such is Jesus now. Though he knows what subjects we are of sin, and temptation; and what fools and slow of heart to believe all that the Prophets have spoken: yet doth he still take up our cause, plead for all our mercies, and never ceaseth, nor will cease, his intercession, until he hath brought home his whole Church to glory.
Neither should we overlook, in this, prayer of Jesus, the striking contrast he makes, between his Church and the ungodly. The Lord draws in it a line of the most marked discrimination. I pray for them, (saith Christ), I pray not for the world. The world hath hated them, because they are not of the world; even as I am not of the world. Reader! If there be a single truth of God more pointed and express than another, surely it is that, in which Christ's union and: personal relationship with his people is insisted upon. The Lord seems to delight in it. He dwells upon it. His Father's interest in his people. His own interest, and the Holy Ghost's interest. His people's distinction from the world; the world's hatred on this account: and their union with him, the cause of the whole. Upon this subject I would just add, If Jesus delighted to make this discrimination between his people and the world, ought not his people to do the same? Did Jesus mark it in his prayer, and shall not we in praise? Was the Lord pleased to behold his people with this marked distinction, and to speak of it with complacency and delight; and shall not his people, the highly favored objects of discriminating grace, notice it in like manner.
One observation more in this sweet prayer of Jesus. H e saith, that, those whom thou gavest me I have kept, and none of them is lost but the son of perdition, that the Scripture might be fulfilled. What a subject is opened and answered in those few words, in confirmation of discriminating grace? And how very fully do they prove, what indeed all the other parts of Scripture concur in, to the same point: that the Church of Christ is chosen in Christ, all the members preserved and kept in Christ, have their being and well being in Christ; and being one with Christ, He is their sole life of grace here, in the time-state of the Church, and will be their life of glory in the eternal world forever. While on the other hand, where there is no grace-union with Christ, in the original and eternal purpose of Jehovah: Father, Son, and Holy Ghost; in the Father's gift, the Son's betrothing, and the Holy Ghost's unction; the fall in the Adam-nature must remain, and from having no relation to Christ, neither interest in Christ, the Scripture must be fulfilled; that while all that are given to Christ are kept, the son of perdition cannot but be lost, And in relation to Judas, to whom Christ here refers; though given, and chosen as an Apostle, yet not as a member of Christ's mystical body. He had indeed obtained part of the ministry, but not the least part of grace. Jesus knew him for a devil, at the time he chose him for an Apostle. And the subsequent acts of his life, were the effects of that diabolical influence. (See John 13:2-17 and Commentary). And the preservation of the eleven Apostles, was not from works of righteousness which they had done, for they were men of like passions with ourselves; but for their safety, and security in Christ. Jesus saith: those whom thou gavest me I have kept. Their being chosen in Christ, and accepted in the beloved, the Holy Ghost declares, by Paul, to have been prior acts to those of redemption through Christ's blood, and the forgiveness of sins. I pray the Reader to notice these grand and momentous truths, with the attention they so highly merit, as they are stated; Ephesians 1:3-7. And may the Lord the Holy Ghost be praised, for the very great sweetness and preciousness of that Scripture. In relation to the awfulness of this doctrine, in our Lord's prayer, it would be the wisdom of the Lord's people, to ponder well their high privileges, and rejoice with trembling. And some of those many sweet scriptures, which are in confirmation of the truths of God, will always bring relief to the mind, under every distressing thought, which may at times arise, concerning the reprobate. Strictly, and properly speaking, the Church hath no more to do with the fall of man, in the graceless and irreclaimable; than we have to do with the fall of angels. And those soul reviving words of the Lord Jesus, will act on the mind, when graciously applied by the Holy Ghost, in any dark and tempting hour, as an anchor to the soul, both sure and stedfast, which like an anchor to the ship on an enemy's coast, enables the mariners to weather out the storm. I thank thee, O Father, (said the Lord Jesus), Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so Father, for so it seemed good in thy sight. Matthew 11:25-26
Allow me to call the Reader's attention to one feature more in this part of our Lord's prayer as more immediately relating to his Apostles; and I will trespass no longer. Jesus prays for their sanctification; and declares, that for their sakes he sanctifies himself.
That Christ is the sanctification of his Church, and the complete holiness of his people, is a truth, to which the whole tenor of the Gospel bears record. Hence, all the Persons of the Godhead are said to have concurred in this gracious act. Jude 1:1; Ephesians 5:25-27; 2 Thessalonians 2:13; 1 Corinthians 1:30; Hebrews 10:10. And sanctification is as complete a work as justification. Grace in the knowledge of the Lord, is indeed progressive: for the Church is said to grow in grace and in the knowledge, of our Lord and Savior Jesus Christ. 2 Peter 3:18. But we nowhere read of a progressive sanctification. Indeed the very principle itself implies perfection. A soul regenerated is brought into a spiritual life: made partaker of the divine nature, for that divine power is said to have given all things that pertain to life and godliness. See 2 Peter 1:1-4. And this regeneration is equal in all, whom the Holy Ghost quickens. All the after acts of the Spirit, are acts upon this new life, drawn forth into exercise, upon the Person and work of Christ, in the actings of faith and love. But the life of sanctification in Christ, once imparted, can be no more than life: neither capable of increase or diminution.
In relation to the persons of the Apostles, in the Lord's prayer for them, that they might be sanctified through the truth; I venture to believe, it had respect to their personal ministry, and character: that being sanctified through the truth, they might have more and more enlarged views of truth, in the great purposes of the everlasting Covenant: and from being taught themselves in a more extensive manner, when the Holy Ghost should come upon them, in an open display of his power, they might be made the medium and channel, of informing others. And, Reader! the same holds equally good, with every child of God, when regenerated by the Holy Ghost. That blessed and gracious Covenant work of the Spirit, is as complete an act, as the offering of the body of Jesus Christ once for all, God the Holy Ghost will indeed call forth the soul he hath regenerated, and brought forth, from the death of sin unto a life of righteousness in Christ; in daily actings of faith and grace, as from a soul alive to God, in, and through, Jesus Christ our Lord: but the quickening, from death to life, and sanctifying the renewed nature of the new man, which after God is created in righteousness and true holiness is wrought but once, and that all effectual. So that as Paul saith; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. 1 Corinthians 6:11
And in relation to what Jesus saith, For their sakes I sanctify myself. Never surely can it be supposed, that Christ meant to say, that he made himself more holy, for that was and is impossible; but that he set himself apart for their sakes, in his Office-Character of Redeemer. Not for the Apostles only, but his whole Church: All (as he elsewhere saith), whom the Father hath given him. John 6:37. And that all might be sanctified in Him, and through Him, the truth. And from this most precious Scripture, every child of God, when regenerated and made alive in Christ, may gather the richest assurance of faith; that in the perfection of Christ, and his dedication of himself for his people, they may know their sanctification, by the offering of the body of Jesus Christ once for all. They feel the efficacy of it in their hearts, and consciences. And they are enabled through faith in Christ, and strength from Christ, through the blessed influences of the Spirit, to live and rejoice in hope of the glory of God. For such believing views become the full desire of the soul, in that Covenant that is ordered in all things and sure, and founded in Christ before the world began. Titus 1:2; 2 Samuel 23:5
So much for the second part, of this most blessed prayer of our Lord; which, beside the general respect, it hath, here and there to the whole Church, hath some more immediate and special regard to the Apostles; and all taken together, serve to lay open the heart of Christ to his people, and to shew, that everything of love, and grace, and mercy, is there flowing, in endless streams, towards his chosen.