Old Testament Reading: Psalm 133

“A Song of Ascents. Of David. Behold, how good and pleasant it is when brothers dwell in unity! It is like the precious oil on the head, running down on the beard, on the beard of Aaron, running down on the collar of his robes! It is like the dew of Hermon, which falls on the mountains of Zion! For there the Lord has commanded the blessing, life forevermore.” (Psalm 133, ESV)

New Testament Reading: John 17:20-26

“I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.  Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.” (John 17:20–26, ESV)

“The grass withers, the flower fades, but the word of our God will stand forever.” (Isaiah 40:8, ESV)

Introduction

Unity. That is the central theme of this final portion of Christ’s prayer for the people given to him by the Father. His desire is “that they may all be one” (v. 21), indeed, “that they may become perfectly one” (v. 23). Clearly, Christ’s desire is that his people – the ones who were alive when he walked the earth, and the ones who would live in generations to come, who would come to believe in him through the word of his apostles – would be one. Christ’s prayer to the Father is that his people would enjoy unity with one another.

Brothers and sisters, if it was Jesus’ prayer, then it should also be ours. If it was Jesus’ desire, then we too should share in that impulse. Should we not mimic our Savior, praying to the Father for the blessing of unity amongst us? Should we not labor to promote unity amongst ourselves? And when I say “us” and “ourselves”, I have in mind, not just we who are a part of this particular local church, but all who are in Christ. The prayer of Jesus here is not limited to one particular congregation, but it is for all who belong to him by faith. We should share in Christ’s passion and prayer for the unity of his people.

Unity is indeed the central theme of this final portion of Christ’s prayer for the people given to him by the Father. And notice that Christ is specific about the kind of unity that he desires.

Brothers and sisters, there are different kinds of unity.

In order for unity to exist there must be something that unifies – there must be glue. Unity cannot exist apart from a unifying agent. And the unifying agent – the glue – will determine the depth and strength of the bond. And so unity differs in kind depending upon what it is that unifies. And the the thing that unifies will also determine the depth and strength of the bond.

Think of it. Wherever people enjoy unity you will find that there is something that unifies them. Hobbies unify. Political persuasions unify. Nationality unifies. Ideas unify. Family unifies. I suppose at the broadest level humanity is something that unifies us all – we share humanity in common. Wherever you find unity, you will also find a unifying agent – a glue. And it is the glue which determines the strength of the bond.

For example, I enjoy a different kind of unity with my wife than I do with my neighbors. We love our neighbors. We enjoy unity in our neighborhood. We talk with our neighbors. We look out for one another, and do things for one another. It’s really very nice. We truly enjoy unity with our neighbors. And the glue that binds us together is neighborliness. But that is different from the unity I enjoy with my wife.

If you were to ask me, Pastor, how are things with your marriage? And I said, things are wonderful! It’s at least two or three times a week that my wife and I talk.  And you know, the other day I was making breakfast when I noticed that I was out of eggs. I knocked on her door and she gave me a half a dozen eggs! We’re even planning a BBQ in the Spring time! You would be concerned for our marriage if I spoke in that way, wouldn’t you? But why? Did I not just describe to you a relationship at peace? Where is the disharmony? Where is the disunity? Why would you be concerned for us? Is it not because you intuitively recognize that there are indeed different kinds of unity? The unity that exists between neighbors and the unity that exists between a husband and wife are of a different kind. The glue of neighborliness and the glue of matrimony are substantially different. And because the two differ in substance we have different expectations concerning the bond – its charter, depth, and duration.

So what does all of this have to do with Jesus’ prayer?

That Jesus prayed for unity is obvious to all. What is often overlooked, unfortunately, is that Jesus prayed for unity of a particular kind. When we talk about the unity that Christ desires for his people we are to have a particular kind of unity in mind.  First of all, the unity that Christ desires is one that is centered upon him. Jesus Christ is the glue which binds his people together. The person of Christ – his word and work – are the unifying agents. Secondly, this unity is deep and substantial, and not superficial. And thirdly, this unity is eternal, and not temporal.

Let Us Pursue A Unity That Is Bound By Christ’s Word And Work

Brothers and sisters, let us pursue a unity that is bound together by Christ’s word and work.

It is in verse 20 that Christ says, “I do not ask for these only, but also for those who will believe in me through their word…” (John 17:20, ESV) Here the prayer of Jesus shifts in focus from the eleven who stood with Jesus on that dark and gloomy night, to those who would believe upon him in the future through their word. That includes you and me!

In verse 21 we hear Jesus pray for his, “that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.” (John 17:21, ESV)

It is the words “just as” that I would like to draw your attention to. Jesus prays for our unity and then he specifies as to the kind of unity that he has in mind. We are to be one just as the Father and Son are one. In the greek the word is καθώς. It is a word that is used to mark the similarity that exists between things. It actually appears three times in this passage. In verse 21 it is translated “just as”, but in verses 22 and 23 it is translated “even as”.  Verse 22: “The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.” (John 17:23, ESV)

So much can be said about this. But the point that I wish to make today is that Jesus prayed, not for unity of just any kind, but for the kind of unity that exists between he and the Father. His desire is that we be one just as he and the Father are one.

Notice that this speaks both to the substance, or ground, of our unity, and also to the quality of it. In other words, it answers the question, what is to unify us? and also, to what degree or depth are we to be unified?

Let us first deal with the substance of our unity. What is the glue that is to bind us together? That is the question. To get the answer we must first ask what is the glue that binds Christ and the Father together? What is the basis for their unity? For whatever binds them together ought to also bind us together since Christ’s prayer is that we would be one just as he and the Father are one.   

So what is at the core of Christ’s union with the Father? What is the unifying agent? What is the glue?

Some have insisted that it is the divinity of Christ that is in view here – that it was the divine nature in Christ that made him one with the Father – as if the unity that he spoke of was an ontological unity – the Father is divine and the Son is divine therefore they are unified as one. And though is it true that Christ is divine – that in him there is both the divine nature and a human nature united in one person forever – that does not seem to be what is in view here in Jesus’ prayer. That point is made elsewhere for sure, but it does not seem to be the point here.

Instead, Jesus is praying as Christ or Mediator. He is praying as God’s faithful servant – the Father’s faithful Son – who has accomplished everything that the Father gave him to do. The unity that he refers to here is not the unity of essence that exists between he and the Father (thought that certainly exists), but a unity in purpose – a unity rooted in word and in work.

This theme is massive in John’s gospel. Jesus Christ, who is the eternal Son of God come in the flesh, was obedient to the Father in his words and in his works. I could direct you to John 5:19 and following, for example. Or to John 8:36 and following. I could also direct you John 10:30 and to that famous declaration of Jesus when he said “I and the Father are one.” As the passage unfolds from there it is clear that he his emphasizing his unity with the Father as it pertains to his words and work. But in reality we need not look any further than to the beginning of this prayer to observe this theme. Jesus prayed to the Father in 17:4 saying, “I glorified you on earth, having accomplished the work that you gave me to do.” (John 17:4, ESV) And in verse 8 he prayed, “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, ESV)

This is the thing that Jesus is stressing here. It is the word of God and the work of God which serve as the unifying agent between Jesus the Christ and God the Father.  Jesus is one with the Father in that he is in perfect harmony with him. God’s word is his word. God’s work is his work. I am not denying their ontological unity – their unity by virtue of their shared divinity – but I am saying that that is not what is in view here. Instead the context demands that we see faithfulness to the word of God and the work of God as the glue which binds Jesus the Christ together with the Father.

Recognize that Jesus was faithful to give his people God’s word.

“In the beginning was the Word… And the Word became flesh and dwelt among us…” (John 1:1,14, ESV)

John 8:28:  “So Jesus said to them, ‘When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me.” (John 8:28, ESV)

In John 12:49 Jesus says, “For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.” (John 12:49–50, ESV)

And notice also that Jesus was faithful to do the Fathers work.

In John 5:36 Jesus says, “…For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me.” (John 5:36, ESV)

And in John 17:4 he says, “I glorified you on earth, having accomplished the work that you gave me to do.” (John 17:4, ESV)

What am I getting at exactly?

That Jesus prayed for unity is clear. But it is unity of a particular kind that he has in mind. His desire is that we would be one just as he and the Father are one. His oneness with the Father was rooted in his faithfulness to the Father’s word and the Father’s work. That is the glue which binds God the Father and Jesus the Christ together! And it is to be the glue which binds us together too! Christ is what we share in common – union with Christ by faith; belief in and obedience to his word; and devotion to the continuation of his work. He is the vine, we are the branches. We enjoy the union with one another that Christ prayed for only so long as we are bond together in him, in accordance with his word and work.

Let Us Purse A Unity That Is Deep And Substantial, And Not Superficial

Now that we have dealt briefly with the substance or ground of our unity, let us also say a word about the quality of it. If Christ is indeed the thing that binds us together, then we have all that we need to pursue a unity that is deep and substantial, and not superficial.

Clearly Christ’s desire is that we enjoy deep unity with one another. Not only do the words “just as”, or “even as” speak to the substance or ground of our unity with one another, but also to the quality of it. It is safe to say that Jesus Christ and God the Father enjoyed substantial and deep unity. Their unity was indeed perfect unity. Christ lived in perfect harmony with the Father.  Never were they out of step. God’s word was Christ’s word – God’s work, was Christ’s work. Jesus and the Father were one (John 10:30).  And it is our Spirit wrought belief in the word of Christ, and or devotion to the work of Christ which makes a deep and substantial union amongst ourselves possible.

Everyone desires to see unity within the church. I’ve never met a Christian who has said that they were happy about all of the division that exists within Christ’s church. If the division does not grieve our souls then there is something wrong within us. We should strive for unity. We should pray for unity as Christ did. But we should also take care to pursue the right kind of unity, and in the right way.

Here is my concern. It seems that some within the church who are hungry for unity (which is to be commended) have erred in that they have made unity the supreme thing. And because they have made it the supreme thing, they are willing to pursue it at all costs. And having pursued unity at all costs, they have settled for a kind of unity which looks nothing like the unity that Christ petitioned the Father for – it differs in substance and degree.

Brothers and sisters, unity is not the supreme objective of Christ. He did not come for the purpose of bringing unity. Listen to his words in Matthew 10:34:  “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. And a person’s enemies will be those of his own household.” (Matthew 10:34–36, ESV)

Jesus brings division. His doctrine divides. His word sets those who are his apart from those who are of the world. His word distinguishes between truth and error. You are either for him or against him.

His mission was to redeem a people for himself. He mission was to reveal truth from above. He came as a light shining in the darkness. These objectives inevitably involve division! If the world were not fallen, living in darkness, and opposed to God, there would be no division at all. But the world is indeed hostile to the things of God, therefore Christ brings division.

Brothers and sisters, Jesus’ objective is not unity per se, but to redeem a people for himself. And it is unity amongst the redeemed for which Christ prays. Those who have made unity the supreme thing have in fact turned Christianity on it’s head. They have made unity the first thing, and truth the second, when in fact truth is to be the first, and then the desire for unity amongst those who have been born of that truth from above.

When we make unity the supreme thing we will inevitably pursue it at all costs. The trend in Evangelicalism today (it has been the trend for a hundred years or more) is to pursue unity by minimizing doctrine. “Let us say as little as possible about Christ – his word, and his work – so as not to offend.” That is the thought! The mantra is, “doctrine divides, but Jesus unites!” And so churches continue to claim belief in Christ while saying as little as they can about him – even neglecting things clearly taught in his word. It is unity at all costs – unity at the expense of truth.

It is no wonder then that the unity which exists within these churches is superficial. Scratch the surface and you will see that under the veneer all manner of division exists.

Friends, this is backwards. It is not that “doctrine divides and Jesus unites”, but that “Jesus divides and his doctrine unites.” He divides in that he has calls his out of the world to belong to himself, having been given to him by the Father from before the foundation of the earth. And he further sanctifies (or sets apart) those who belong to him by his word. He calls us forth by his word, and he sanctifies us by his word. And it is his doctrine – his holy word – which unifies his people together deeply.

It is ironic, isn’t it, that very thing which can bring unity to God’s people – that is the truth of God’s word – is the thing that we neglect in the hopes of facilitating unity?

Listen to Paul as he writes to the Corinthians (a church struggling with division): “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment.” (1 Corinthians 1:10, ESV)

I am not saying give up on unity. And I am not saying that we are to be happy with division. By no means! We should pray to Christ that we would be one, just as he and the Father are one! And we should work towards it with all that we are. But we should pursue the right kind of unity in the right way.

To pursue unity within the church without concern for sound doctrine is like attempting to join the pieces of a chair together without the use of nails or screws or glue. It will hold together for a little while, but things will get shaky fast, and they will eventually fall to pieces.

There is no depth to our unity apart from Christ – his person, his words, and his work.

Let Us Pursue A Unity That Is Significant For All Eternity

Brothers and sisters, may I exhort you, lastly, to pursue a unity with one another in light of it’s significance for all eternity.

I do wish that I could spend more time on this final point, but a few words will have to do. The union that you have with one another in Christ is eternal. Think about that for a moment. In eternity all other unions will fade away and will pale in comparison to our union with Christ, and to our union with one another.

Look at Christ’s prayer for us in verse 24: “Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world.” (John 17:24, ESV)

Christ’s prayer is that we would be with him in glory. He is here referring to his final and full glory – the glory that he had with the Father before the world was created, and the glory that he returned to after his death, burial, resurrection, and ascension to the Fathers right hand. That is Christ’s prayer! That those given to him by the Father would be one in the here and now, and one in him for all eternity.

Why then do Christians neglect their bond with one another? Why do we settle for inferior unifying agents, and superficial forms of unity? If this is the bond that lasts forever, should we not cherish it and work to cultivate its depth and quality?

Conclusion

So much more could be said about this beautiful passage – I’ve only scratched the surface, I know. But let me provide a few points of application by way of conclusion.

One, let us pray for unity. Let us pray that the Lord would continue to bless us with unity in this local church, and even deeper unity than we enjoy now. I am pleased with the oneness that we are experiencing, but who’s to say that it cannot grow? And let us pray for unity in Christ’s universal church. I am not interested in unity that is merely organizational (Rome), nor am I interested in unity that is merely cosmetic and superficial (Evangelicalism). But we ought to desire and pray that the Lord would bless his church with real unity. Brothers and sisters, Christ prayed for unity and so should we.

Two, let us work to maintain unity. And it does take work! Just as gravity pulls upon us constantly urging us to lie down, so too sin is a constant threat against the unity of Christ’s church. I “urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” (Ephesians 4:1–3, ESV)

Three, let us work towards establishing or regaining unity where it is lacking. If we are praying for it, then we also ought to be ready and willing to work towards it. Again, I will emphasize the need for effort. Just as a marriage is only healthy where there is effort, so too the church is only healthy where there is effort. We must work towards repentance and forgiveness. We must work towards understanding the word of God. We must work towards unity. There are instances where division is inevitable and even necessary. But I would venture to guess that much division exists with the church unnecessarily so due to sin and slothfulness .

Four, I would encourage you here at Emmaus to work towards unity, not by neglecting doctrine, but by immersing yourself in it. Do not compromise on the truth of God’s word for the sake of appeasing the critic. You’ll end up with unity, but not of a deep and Christian kind. It’s better, I think, to hold unwaveringly to the truth of God’s word, with a spirit of humility, and in persistent prayer. See doctrine, not as a problem to be avoided, but as a great blessing to the church and something which in fact fosters Christian unity.

“Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” (Hebrews 10:23–25, ESV)

Old Testament Reading: Exodus 3:1–15

“Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian, and he led his flock to the west side of the wilderness and came to Horeb, the mountain of God. And the angel of the Lord appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed. And Moses said, ‘I will turn aside to see this great sight, why the bush is not burned.’ When the Lord saw that he turned aside to see, God called to him out of the bush, ‘Moses, Moses!’ And he said, ‘Here I am.’ Then he said, ‘Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.’ And he said, ‘I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face, for he was afraid to look at God. Then the Lord said, ‘I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings, and I have come down to deliver them out of the hand of the Egyptians and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. And now, behold, the cry of the people of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them. Come, I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt.’ But Moses said to God, ‘Who am I that I should go to Pharaoh and bring the children of Israel out of Egypt?’ He said, ‘But I will be with you, and this shall be the sign for you, that I have sent you: when you have brought the people out of Egypt, you shall serve God on this mountain.’ Then Moses said to God, ‘If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?’ God said to Moses, ‘I am who I am.’ And he said, ‘Say this to the people of Israel, ‘I am has sent me to you.’’ God also said to Moses, ‘Say this to the people of Israel, ‘The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and thus I am to be remembered throughout all generations.’” (Exodus 3:1–15, ESV)

New Testament Reading: John 17:6-19

“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. 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. 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. 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. 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. 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. Sanctify them in the truth; your word is truth. As you sent me into the world, so I have sent them into the world. And for their sake I consecrate myself, that they also may be sanctified in truth.” (John 17:6–19, ESV)

So far, the reading of God’s holy, inspired, inerrant, and authoritative word.

Introduction

Think about what we have here, brothers and sisters. We have recorded for us a prayer of Jesus. And it is not just any prayer, but a final prayer – a prayer which he uttered to God the Father, in the presence of his disciples, after instructing them in order to prepare them for the difficult road ahead, and before his time of suffering. Think about the treasure this is! We have before us a prayer of the Christ. The prayer is deeply encouraging because in it he prays for you and for me. And the prayer is insightful because through it his heart and mind are revealed.

Please notice three things about verses 6-19, which make up the middle portion of Jesus’ farewell prayer: First of all, Jesus prayed specifically for those given to him, and not for the world. Secondly, Jesus prayed that those given to him would be kept by the Father. And thirdly, Jesus prayed that those given to him would be sanctified by the Father.

Jesus Prayed Particularly For Those Given To Him, And Not For The World (v. 6-10)

Let us look, first of all, at verses 6 through 10 where we encounter Jesus praying for those given to him, and not for the world.

In verse 6 we hear Jesus say, “[Father,] 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.” (John 17:6, ESV) In verse 9 we read, “I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours.” (John 17:9, ESV)

Notice that there are two groups of people mentioned in Jesus’ prayer. There are those who belong to the world, and there are those who have been given to Jesus out of the world, and therefore belong to him. It is clear that in verses 6-19 Jesus has in mind those disciples of his who were alive at the time that he prayed these words. It’s not until verse 20 (which we will come to next week) that Jesus transitions in his prayer to intercede also for those who would believe in him through the words of his disciples, including you and me. But even in that section of the prayer the distinction remains. As it was then, so it is now – there are those who belong to the world, and there are those who have been given to Jesus out of the world.

So who are these people who have been given to Jesus? What are we to think of them?

Notice first of all that those given to Christ are, in and of themselves, no different than the others. They were given to Jesus “out of the world”. In other words, the ones given to the Son are, before they come to the Son, worldly. They belong not to a different order of things. They are by no means of a different kind. No, they are given to Jesus out of the world. The word world in John’s Gospel (it has indeed been said many times in this series) is used to describe this planet, and the people living upon this planet – sinful, fallen people, who are living in darkness and are at enmity with God. Those given to Jesus are taken out of that, and not from some other order of things.

Notice secondly that those who were given to Jesus belonged first to the Father. Jesus prayed for “the people whom [the Father] gave [to him] out of the world. [The Father’s] they were, and [the Father] gave them to [him]…” (John 17:6) Clearly it is, what is elsewhere called, election, or predestination, or foreknowledge, that is behind what Jesus prays here. The ones given to Jesus in time, or in history, are the one who, first of all, belong to the Father by virtue of their having been chosen by him in eternity past. They are the ones who have been foreknown, set apart unto salvation, written in the book of life, and predestined by the Father from before the foundation of the earth. This is what Jesus means when he says to the Father, “yours they were, and you gave them to me.” The teaching is clear. Those who come to believe in Jesus, and therefore, belong to Jesus in time, do so because they first belong to the Father, and have been given by the Father to the Son.

Notice thirdly that it is those given to Jesus by the Father to whom Jesus manifests the Father’s name. See the beginning of verse 6. Jesus prayed,  “I have manifested your name to the people whom you gave me out of the world.”

To make something manifest is to make it clear or obvious. Some modern translations use the word revealed instead of manifest. The NET translates it this way: “I have revealed your name to the men you gave me out of the world.” (John 17:6, NET) The word in the greek is φανερόω. It means “to cause something to be fully known by revealing clearly and in some detail.”

And what did Jesus reveal to those given to him by the Father? He revealed the Fathers name. So what does this mean, exactly? Does it mean that Jesus made it his mission to teach those given to him by the Father to properly say the name of God? Did he whisper in their ear the name YHWH, or some secret name not known to the world? Is that what Jesus had in mind when he said, “I have manifested your name”?

No, brothers and sisters. To manifest God’s name, is to make God known in his person and work and power. The name represents the person. And that is what Christ revealed – the person of God the Father. This was Christ’s mission from the beginning – to reveal the Father to us. John 1:18: “No one has ever seen God; the only God, who is at the Father’s side, he has made him known.”  The is made clear throughout John’s Gospel, but especially in the immediate context.  In 17:3 we read, “And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent.” (John 17:3, ESV) And notice that Jesus’ mission was to glorify God (17:4). And now in 17:6 we read that Jesus had accomplished his mission by manifesting God’s name, which is another way of saying that he had revealed, or made known God the Father to those given to him by the Father.

Notice fourthly that it is those given to Jesus by the Father who keep God’s word. Look with me at the end of verse 6: “Yours they were, and you gave them to me, and they have kept your word.” (John 17:6, ESV) To keep God’s word is to believe upon and obey God’s word. Jesus was praying for his disciples and he evidently had this opinion of them – that they had kept God’s word.

He went on to pray in verse 7, “Now they know that everything that you have given me is from you. 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 17:7–8, ESV)

These words of Jesus have lead some to scratch their heads, thinking, these disciples of Jesus have been a mess up to this point! They have struggled to believe. They have struggled to obey. And they would continue to struggle, especially later that night and on into the next few days as things would intensify! How could it be that Jesus had this optimistic opinion of them at this time?

But notice that Jesus did not claim that their faith and obedience were mature or strong or pure, but only that their faith and obedience were true. Judas has walked away, but the eleven remained. And in 16:30 they had confessed to Jesus, saying, “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.” (John 16:30, ESV)

Brothers and sisters, it is possible for faith to be true yet small, and our obedience real yet inconsistent. Indeed, it is better to have faith that is true and big, and obedience that is real and regular! But we should not make the mistake of believe that when we struggle in the faith, that our faith is not true. Not so. Look at the heroes of the faith in the scriptures. These men were far from perfect, and yet they possessed authentic faith. That, I think, is how we are to understand Jesus’ optimistic opinion of his disciples here.

Jesus Prayed That Those  Given To Him By The Father Would Also Be Kept By The Father (v. 11-15)

The second thing to notice about this passage is that Jesus prayed that those given to him by the Father would also be kept by the Father.

Look with me at verse 11. Jesus says, “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…” (John 17:11, ESV)

Brothers and sisters, does this not encourage your heart? What an incredible thing it is to learn that the reason you have faith in Jesus – the reason you believe in him and, therefore, belong to him – is because you first belonged to God by virtue of his electing purposes and his sovereign decree. In other words, it is all by the grace of God that you belong to Christ. But how wonderful it is to also hear our Savior pray that those who have been given to him by the Father also be kept by the Father. That is comforting! That is deeply encouraging!

When Jesus asks the Father to keep those given to the him, he is asking the Father to keep watch on them, to guard them, and to cause them to continue. He is asking the Father to hold, reserve, and preserve them. He is here praying for what he has already said would certainly be. In John 10:28 we heard Jesus say, “I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.” (John 10:28–30, ESV) Here Jesus prays to the Father requesting that he would indeed hold on to those who were given to him. He is here asking the Father to preserve, or keep, those true disciples of his.

I’d like for you to notice five things about the way the Father will keep those given to Christ.

One, notice that those who belong to Christ will be kept in the world.

Look at verse 11 where Jesus says, “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…” (John 17:11, ESV) Look also at verse 15 where Jesus says, “I do not ask that you take them out of the world, but that you keep them from the evil one.” (John 17:15, ESV)

You have probably heard the expression that a Christian is to be in the world but not of it. I think it is a helpful saying!

The general principle is this: a Christian is to live in the world. Of course that means that we will live on this planet. But more than that it means that we are to participate in society. We are to rub shoulders with those who are of the world. We are to work with non-christians, serve with them, raise our children with them, vote with them, trade with them, serve on juries with them, and perhaps even fight alongside them. We, as Christians, are citizens of the kingdoms of this earth. In our particular context, we are citizens of the United States of America.

Notice that Jesus explicitly prayed to the Father saying, “I do not ask that you take them out of the world.” We, therefore, should resist monastic tendencies. Do you know what I mean by this? I mean that we should resist the temptation to isolate ourselves from the world, as if we were monks retreating to a monastery. This seems to be quite contrary to the way of Christ and to the way of his disciples. They walked in this world. They engaged. They ate with tax collectors and sinners.  We are to live in the world. I would encourage you to think about this point. I doubt that you are tempted to retreat to a monastery (well, maybe you are) But I’m certain that you are tempted to run from the world in other ways. I leave it to you to apply, as I think this issue of engagement with the world requires much prayer, wisdom, and discernment from each individual Christian and family. But the general principle is this: Christ desires that we remain in this world.

But never are we to be of it. We belong, not to the world, but to Christ. The Father has given us to Christ out of the world. This is not our home. We have a dual citizenship – we live, on the one hand, in the world, but our true and lasting citizenship is in heaven. We are of him, and we are of his kingdom. We, therefore, are to bear the marks of his kingdom, and of his kingship. This effects the way that we think, the way that we speak (we are talk with a Christian accent), and the things that we do. Our union with Christ is to effect our thoughts and words and deeds. We are to live in the world, but be not of it. “I do not ask that you take them out of the world [Jesus prays], but that you keep them from the evil one.” (John 17:15, ESV)

Two, notice that Christ prays for his that they be kept in unity.

Look at the end of verse 11: “Holy Father, keep them… that they may be one, even as we are one.” (John 17:11, ESV)

Jesus’ prayer is that his disciples enjoy unity one with another. I’m tempted to spend a great deal of time on this point because it is such an important one, especially in our day. But I’ll move on from it quickly today knowing that the theme reemerges and is developed even further in verses 20 and following, which we will come to consider next week, Lord willing.

Three, notice that Christ prays they those given to him will be kept from being lost.

We see this in verse 12: “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…” (John 17:12–13, ESV), and for this reason Jesus asks the Father to keep them.

Judas was lost, but this was predicted ahead of time by Jesus, and in fulfillment to the scriptures, showing that his faith was disingenuous from the start. Christ kept those who truly belonged to him to the end, and he prayed that the Father would keep on into eternity.

Four, notice that Christ prays that those given to him will be kept in his joy.

Verse 13: “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 17:13, ESV) Do not underestimate the power of joy. Indeed, if we know the truth of God, and if we believe the truth of God, in particular, concerning the Christ, and the reality of his death, burial and resurrection, in fulfillment to the eternal plan of God, for the accomplishment of our salvation in him, how could we not have joy? Look at what you have in Christ Jesus, brothers and sisters! How could you not have joy in him? And if you have joy in him (a joy that remains even in the mist of trails and tribulation by virtue of the resurrection power of Christ), then you will indeed be kept by God to the end in that joy. Christ desires that you have joy, brothers and sisters. That is different from saying that Christ wants you to be made happy by the things of this world. No, it’s better than that! Christ wants you to have joy in him – joy in the Father – deep, lasting, and substantial happiness in God the Father.

Five, notice the role that the word plays in the keeping of God’s elect.

Verse 14: “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.” (John 17:14, ESV)

It is the word of God that sets us off from the world; and it is also the word of God that keeps us as we live in the world. Remember, the thing that makes a Christian a Christian is that they receive and keep God’s word (17:6-8). A Christian is one who says “yes, and Amen” to God’s word. A Christian says “yes” to Jesus Christ who is the eternal word of God. A Christian says “yes” to the Bible, which is God written word. And the Christian says “yes” to all that the Bible has to say about God, and Christ, and the salvation that is found in him. Belief – faith – in God’s word is what makes the Christian; but it also the word which is used to keep the Christian.

God’s word is our daily bread (Matt. 4:4). It is a lamp to our feet and a light to our path (Ps. 119:110). “The law of the Lord is perfect, reviving the soul; the testimony of the Lord is sure, making wise the simple; the precepts of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes.” (Psalm 19:7–8, ESV) The Christian is set apart by the word, but he is also kept by it. Let us not neglect it, brothers and sisters.

Jesus Prayed That Those Given To Him By The Father Would Also Be Sanctified By The Father (v. 16-19)

The third thing to notice about this passage is that Jesus prayed that those given to him by the Father would also be sanctified by the Father.

Look at verse 17 where Jesus prays, “Sanctify them in the truth; your word is truth. As you sent me into the world, so I have sent them into the world. And for their sake I consecrate myself, that they also may be sanctified in truth.” (John 17:17–19, ESV)

To be sanctified is to be set apart and made holy for the service of God. Christ is praying that those given to him be set apart and made holy for service. The thing that I would like to briefly emphasize is that Jesus is not praying that we kept by the Father in a static way, as if his concern were that we merely hang on and make it to the end. No, his prayer is that we be sanctified. We are to progress in holiness. We are engage in the serve of God. As Christ served the Father in holiness, so too he prays that we would be consecrated to the Fathers service. In others words, he prays that we would be like servants of Matthew 25 who multiplied their five talents and two talents, and not like the servant who was given one and buried it until the master returned. Brothers and sisters, may we be sanctified in truth for the service of God, as Christ was.

Conclusion

So what should we do now that we have considered this middle portion of Christ’s prayer where intercedes for those given to him by the Father, and not for the world.

First of all, I hope that your hearts are encouraged as you are reminded of the love of God for you.

Secondly, I hope that Christ’s prayer brings greater clarity as to how you are to live in this world. You are to be in it, but not of it.

Thirdly, I hope that Christ’s prayer encourages you to strive after holiness in the service of God.