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John 17:24
Verse
Context
Prayer for All Believers
23I in them and You in Me—that they may be perfectly united, so that the world may know that You sent Me and have loved them just as You have loved Me.24Father, I want those You have given Me to be with Me where I am, that they may see the glory You gave Me because You loved Me before the foundation of the world.
Sermons
Festo Kivengere
F.J. Huegel
Bob Jennings
John Piper
Carl Armerding
Ron Bailey
George VerwerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
That they may behold my glory - That they may enjoy eternal felicity with me in thy kingdom. So the word is used, Joh 3:3; Mat 5:8. The design of Christ is, that all who believe should love and obey, persevere unto the end, and be eternally united to himself, and the ever blessed God, in the kingdom of glory.
Jamieson-Fausset-Brown Bible Commentary
Father, I will--The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers. be with me where I am--(See on Joh 14:3). that they may behold my glory which thou hast given me--(See on Joh 17:5). Christ regards it as glory enough for us to be admitted to see and gaze for ever upon His glory! This is "the beatific vision"; but it shall be no mere vision, for "we shall be like Him, because we shall see Him as He is" (Jo1 3:2).
John Gill Bible Commentary
O righteous Father,.... God is righteous in all the divine persons: the Father is righteous, the Son is righteous, and the Holy Spirit is righteous: he is so in his nature; righteousness is a perfection of it; he is so in all his purposes and promises; in all his ways and works of providence and grace; in predestination, redemption, justification, pardon of sin, and eternal glory. Christ makes use of this epithet, as containing a reason why he might justly expect that all his petitions and claims, on behalf of himself and people, would be regarded: the world hath not known thee; the unbelieving Jews, and idolatrous Gentiles, wicked men, one or another, know not God: as not the Father, so neither the Son, nor Spirit; though deity may be known by them, or that there is a God, yet they know not God in Christ, nor as the Father of Christ, or as their Father in him, nor what it is to have communion with him; nor do they know any of the things of God in a spiritual way; which shows the darkness and blindness of men by nature, the necessity of a divine illumination, and the miserable state of men without one: but I have known thee; his nature, perfections and glory, his secret thoughts, purposes and designs, his covenant, promises and blessings, his love, grace and good will to his people, his whole mind and will; as he needs must, since he was one with him, and lay in his bosom; and these have known that thou hast sent me; meaning his disciples and apostles, whom he distinguishes from the world; these knew the Father that sent him, and that he was sent by the Father; they knew the love of the Father in sending of him, the manner in which he was sent, and the end, man's redemption, for which he was sent; and acknowledged all this, and which laid them under an obligation to trust in him, love him, and magnify his grace; and is used by Christ as an argument with the Father to be concerned for them.
Matthew Henry Bible Commentary
Here is, I. A petition for the glorifying of all those that were given to Christ (Joh 17:24), not only these apostles, but all believers: Father, I will that they may be with me. Observe, 1. The connection of this request with those foregoing. He had prayed that God would preserve, sanctify, and unite them; and now he prays that he would crown all his gifts with their glorification. In this method we must pray, first for grace, and then for glory (Psa 84:11); for in this method God gives. Far be it from the only wise God to come under the imputation either of that foolish builder who without a foundation built upon the sand, as he would if he should glorify any whom he has not first sanctified; or of that foolish builder who began to build and was not able to finish, as he would if he should sanctify any, and not glorify them. 2. The manner of the request: Father, I will. Here, as before, he addresses himself to God as a Father, and therein we must do likewise; but when he says, thelō - I will, he speaks a language peculiar to himself, and such as does not become ordinary petitioners, but very well became him who paid for what he prayed for. (1.) This intimates the authority of his intercession in general; his word was with power in heaven, as well as on earth. He entering with his own blood into the holy place, his intercession there has an uncontrollable efficacy. He intercedes as a king, for he is a priest upon his throne (like Melchizedek), a king-priest. (2.) It intimates his particular authority in this matter; he had a power to give eternal life (Joh 17:2), and, pursuant to that power, he says, Father, I will. Though now he took upon him the form of a servant, yet that power being to be most illustriously exerted when he shall come the second time in the glory of a judge, to say, Come ye blessed, having that in his eye, he might well say, Father, I will. 3. The request itself - that all the elect might come to be with him in heaven at last, to see his glory, and to share in it. Now observe here, (1.) Under what notion we are to hope for heaven? wherein does that happiness consist? three things make heaven: - [1.] It is to be where Christ is: Where I am; in the paradise whither Christ's soul went at death; in the third heavens whither his soul and body went at his ascension: - Where I am, am to be shortly, am to be eternally. In this world we are but in transitu - on our passage; there we truly are where we are to be for ever; so Christ reckoned, and so must we. [2.] It is to be with him where he is; this is not tautology, but intimates that we shall not only be in the same happy place where Christ is, but that the happiness of the place will consist in his presence; this is the fulness of its joy. The very heaven of heaven is to be with Christ, there in company with him, and communion with him, Phi 1:23. [3.] It is to behold his glory, which the Father has given him. Observe, First, The glory of the Redeemer is the brightness of heaven. That glory before which angels cover their faces was his glory, Joh 12:41. The Lamb is the light of the new Jerusalem, Rev 21:23. Christ will come in the glory of his Father, for he is the brightness of his glory. God shows his glory there, as he does his grace here, through Christ. "The Father has given me this glory," though he was as yet in his low estate; but it was very true, and very near. Secondly, The felicity of the redeemed consists very much in the beholding of this glory; they will have the immediate view of his glorious person. I shall see God in my flesh, Job 19:26, Job 19:27. They will have a clear insight into his glorious undertaking, as it will be then accomplished; they will see into those springs of love from which flow all the streams of grace; they shall have an appropriating sight of Christ's glory (Uxor fulget radiis mariti - The wife shines with the radiance of her husband), and an assimilating sight: they shall be changed into the same image, from glory to glory. (2.) Upon what ground we are to hope for heaven; no other than purely the mediation and intercession of Christ, because he hath said, Father, I will. Our sanctification is our evidence, for he that has this hope in him purifies himself; but it is the will of Christ that is our title, by which will we are sanctified, Heb 10:10. Christ speaks here as if he did not count his own happiness complete unless he had his elect to share with him in it, for it is the bringing of many sons to glory that makes the captain of our salvation perfect, Heb 2:10. 4. The argument to back this request: for thou lovedst me before the foundation of the world. This is a reason, (1.) Why he expected this glory himself. Thou wilt give it to me, for thou lovedst me. The honour and power given to the Son as Mediator were founded in the Father's love to him (Joh 5:20): the Father loves the Son, is infinitely well pleased in his undertaking, and therefore has given all things into his hands; and, the matter being concerted in the divine counsels from eternity, he is said to love him as Mediator before the foundation of the world. Or, (2.) Why he expected that those who were given to him should be with him to share in his glory: "Thou lovedst me, and them in me, and canst deny me nothing I ask for them." II. The conclusion of the prayer, which is designed to enforce all the petitions for the disciples, especially the last, that they may be glorified. Two things he insists upon, and pleads: - 1. The respect he had to his Father, Joh 17:25. Observe, (1.) The title he gives to God: O righteous Father. When he prayed that they might be sanctified, he called him holy Father; when he prays that they may be glorified, he calls him righteous Father; for it is a crown of righteousness which the righteous Judge shall give. God's righteousness was engaged for the giving out of all that good which the Father had promised and the Son had purchased. (2.) The character he gives of the world that lay in wickedness: The world has not known thee. Note, Ignorance of God overspreads the world of mankind; this is the darkness they sit in. Now this is urged here, [1.] To show that these disciples need the aids of special grace, both because of the necessity of their work - they were to bring a world that knew not God to the knowledge of him; and also, because of the difficulty of their work - they must bring light to those that rebelled against the light; therefore keep them. [2.] To show that they were qualified for further peculiar favours, for they had that knowledge of God which the world had not. (3.) The plea he insists upon for himself: But I have known thee. Christ knew the Father as no one else ever did; knew upon what grounds he went in his undertaking, knew his Father's mind in every thing, and therefore, in this prayer, came to him with confidence, as we do to one we know. Christ is here suing out blessings for those that were his; pursuing this petition, when he had said, The world has not known thee, one would expect it should follow, but they have known thee; no, their knowledge was not to be boasted of, but I have known thee, which intimates that there is nothing in us to recommend us to God's favour, but all our interest in him, and intercourse with him, result fRom. and depend upon, Christ's interest and intercourse. We are unworthy, but he is worthy. (4.) The plea he insists upon for his disciples: And they have known that thou hast sent me; and, [1.] Hereby they are distinguished from the unbelieving world. When multitudes to whom Christ was sent, and his grace offered, would not believe that God had sent him, these knew it, and believed it, and were not ashamed to own it. Note, To know and believe in Jesus Christ, in the midst of a world that persists in ignorance and infidelity, is highly pleasing to God, and shall certainly be crowned with distinguishing glory. Singular faith qualifies for singular favours. [2.] Hereby they are interested in the mediation of Christ, and partake of the benefit of his acquaintance with the Father: "I have known thee, immediately and perfectly; and these, though they have not so known thee, nor were capable of knowing thee so, yet have known that thou hast sent me, have known that which was required of them to know, have known the Creator in the Redeemer." Knowing Christ as sent of God, they have, in him, known the Father, and are introduced to an acquaintance with him; therefore, "Father, look after them for my sake." 2. The respect he had to his disciples (Joh 17:26): "I have led them into the knowledge of thee, and will do it yet more and more; with this great and kind intention, that the love wherewith thou hast loved me may be in them, and I in them." Observe here, (1.) What Christ had done for them: I have declared unto them thy name. [1.] This he had done for those that were his immediate followers. All the time that he went in and out among them, he made it his business to declare his Father's name to them, and to beget in them a veneration for it. The tendency of all his sermons and miracles was to advance his Father's honours, and to spread the knowledge of him, Joh 1:18. [2.] This he had done for all that believe on him; for they had not been brought to believe if Christ had not made known to them his Father's name. Note, First, We are indebted to Christ for all the knowledge we have of the Father's name; he declares it, and he opens the understanding to receive that revelation. Secondly, Those whom Christ recommends to the favour of God he first leads into an acquaintance with God. (2.) What he intended to do yet further for them: I will declare it. To the disciples he designed to give further instructions after his resurrection (Act 1:3), and to bring them into a much more intimate acquaintance with divine things by the pouring out of the Spirit after his ascension; and to all believers, into whose hearts he hath shined, he shines more and more. Where Christ has declared his Father's name, he will declare it; for to him that hath shall be given; and those that know God both need and desire to know more of him. This is fitly pleaded for them: "Father, own and favour them, for they will own and honour thee." (3.) What he aimed at in all this; not to fill their heads with curious speculations, and furnish them with something to talk of among the learned, but to secure and advance their real happiness in two things: - [1.] Communion with God: "Therefore I have given them the knowledge of thy name, of all that whereby thou hast made thyself known, that thy love, even that wherewith thou hast loved me, may be, not only towards them, but in them;" that is, First, "Let them have the fruits of that love for their sanctification; let the Spirit of love, with which thou hast filled me, be in them." Christ declares his Father's name to believers, that with that divine light darted into their minds a divine love may be shed abroad in their hearts, to be in them a commanding constraining principle of holiness, that they may partake of a divine nature. When God's love to us comes to be in us, it is like the virtue which the loadstone gives the needle, inclining it to move towards the pole; it draws out the soul towards God in pious and devout affections, which are as the spirits of the divine life in the soul. Secondly, "Let them have the taste and relish of that love for their consolation; let them not only be interested in the love of God, by having God's name declared to them, but, by a further declaration of it, let them have the comfort of that interest; that they may not only know God, but know that they know him," Jo1 2:3. It is the love of God thus shed abroad in the heart that fills it with joy, Rom 5:3, Rom 5:5. This God has provided for, that we may not only be satisfied with his loving kindness, but be satisfied of it; and so may live a life of complacency in God and communion with him; this we must pray for, this we must press after; if we have it, we must thank Christ for it; if we want it, we may thank ourselves. [2.] Union with Christ in order hereunto: And I in them. There is no getting into the love of God but through Christ, nor can we keep ourselves in that love but by abiding in Christ, that is, having him to abide in us; nor can we have the sense and apprehension of that love but by our experience of the indwelling of Christ, that is, the Spirit of Christ in our hearts. It is Christ in us that is the only hope of glory that will not make us ashamed, Col 1:27. All our communion with God, the reception of his love to us with our return of love to him again, passes through the hands of the Lord Jesus, and the comfort of it is owing purely to him. Christ had said but a little before, I in them (Joh 17:23), and here it is repeated (though the sense was complete without it), and the prayer closed with it, to show how much the heart of Christ was sent upon it; all his petitions centre in this, and with this the prayers of Jesus, the Son of David, are ended: "I in them; let me have this, and I desire no more." It is the glory of the Redeemer to dwell in the redeemed: it is his rest for ever, and he has desired it. Let us therefore make sure our union with Christ, and then take the comfort of his intercession. This prayer had an end, but that he ever lives to make.
Tyndale Open Study Notes
17:24 I want these . . . to be with me: Someday, Jesus’ followers will see Jesus’ true glory, the true love that has existed in heaven since the beginning of time (17:5). Jesus was returning to heaven, and he yearned to see his disciples there so that they might glimpse what no words on earth can describe.
John 17:24
Prayer for All Believers
23I in them and You in Me—that they may be perfectly united, so that the world may know that You sent Me and have loved them just as You have loved Me.24Father, I want those You have given Me to be with Me where I am, that they may see the glory You gave Me because You loved Me before the foundation of the world.
- Scripture
- Sermons
- Commentary
The Triumph of God's Glory
By Festo Kivengere5.4K44:02Glory Of GodJHN 17:22JHN 17:24In this sermon, the preacher emphasizes the excitement of being alive in America today. He encourages the audience to boldly raise their banners and speak their words from the bottom of their hearts. The preacher also emphasizes the importance of repenting from sin, as it can be forgiven. He concludes by highlighting the glory and triumph of God, stating that Christ in us is the hope of glory. The sermon focuses on the daily experiences of triumphing in God's glory, leading to the anticipation of Jesus' second coming.
Shedding of the Blood
By F.J. Huegel2.0K41:46PSA 118:1JHN 14:2JHN 17:24In this sermon, the preacher focuses on the shedding of Jesus' blood as the central theme. The sermon begins by discussing the soldiers who came to the bodies after Jesus' crucifixion and how one soldier pierced Jesus' side, causing blood and water to flow out. The preacher explains that this act fulfilled the prophecy that no bones of the Savior would be broken. The sermon also mentions the anguish Jesus experienced in the garden before his crucifixion, where he sweat drops of blood. The preacher emphasizes the significance of Jesus' bloodshed and its role in redemption and atonement.
How Is It That God Desires to Be With Man?
By Bob Jennings1.8K14:042SA 7:12JHN 17:24ACT 20:24PHP 1:21COL 3:111TH 4:13
This sermon reflects on the preciousness of Scripture, focusing on John 17 where Jesus expresses His desire for believers to be with Him and behold His glory in Heaven. It emphasizes the joy and completeness of salvation, the hope of being reunited with loved ones in Christ, and the importance of finishing the Christian journey with joy and faith. The sermon also touches on the comfort of knowing that God is sovereign over life and death, and His ability to raise up others for His purposes.
No One Ever Spoke Like This Man
By John Piper1.4K41:02JHN 4:14JHN 6:35JHN 7:46JHN 10:27JHN 11:25JHN 14:6JHN 15:5JHN 17:24
This sermon delves into the unique claims of Jesus Christ, focusing on how His words divided people then and continue to do so today. The message emphasizes the importance of fully believing in Jesus as the Son of God and surrendering to Him for eternal life. It challenges listeners to not just acknowledge Jesus' uniqueness, but to come to Him, drink from Him, and find ultimate satisfaction in Him.
I Will Come Again!
By Carl Armerding1.2K39:09Second ComingMAT 6:33JHN 14:1JHN 17:24In this sermon, the speaker begins by expressing gratitude for the fellowship and appreciation from the audience. He then shifts the focus to the topic of the coming of the Lord, referencing John 14:1-6. The speaker shares a personal anecdote about a sunset and relates it to the anticipation of Christ's return. He emphasizes that God not only saved our souls but also gave us a standard of living through the Ten Commandments. The speaker concludes by highlighting the importance of following Jesus as the truth and the example for our daily lives.
The Three Prayers (Part 3)
By Ron Bailey1.2K45:27Prayer ExamplePRO 8:1PRO 8:12PRO 8:22JHN 17:5JHN 17:24REV 19:10REV 21:5In this sermon, the speaker begins by describing a scene of chickens and a rooster in a courtyard, which transitions to the sound of Frank Sinatra singing "Strangers in the Night." The speaker then moves on to discuss John chapter 17, specifically verse 5, which highlights the relationship between Jesus and God the Father. The speaker emphasizes that Jesus willingly gave up his close relationship with the Father so that humanity could be reconciled with God. The sermon concludes with a call to prayer and a reminder that God can make all things new.
A Plea for Unity
By George Verwer1.1K22:20UnityJHN 17:17JHN 17:24In this sermon, the preacher addresses the challenges faced by mechanics and switchboard operators in their daily work. He emphasizes the importance of spiritual balance and commitment in dealing with various challenges. The preacher also discusses the history of the charismatic and fundamentalist movements, highlighting how God is bringing these two movements together in a powerful way. He encourages the congregation to work towards biblical unity and mentions their association with organizations like the Evangelical Alliance and the World Evangelical Alliance. The preacher concludes by urging the congregation to handle differences and misunderstandings with calmness and to strive for unity without becoming overly sensitive or unable to handle disunity.
We Beheld His Glory
By Stephen Kaung9661:13:04JHN 1:14JHN 17:242CO 4:6In this sermon, the preacher emphasizes the perfection and intense excellency of Jesus Christ. He highlights that Jesus is the moral glory of our Lord and that he is unlike any other man. The preacher refers to the Gospel of Luke, where Jesus is called the holy thing at birth and shows his devotion to his heavenly father. The preacher also mentions the miracle of turning water into wine at a wedding, illustrating how Jesus can transform sorrow into joy and lack into abundance. The sermon concludes with a prayer for God's glory to fill the house and a focus on Jesus as the embodiment of grace and truth.
The Appearing of Resurrection and the Giving of Power
By Newman Sze8201:22:11MAT 28:1MAT 28:19MRK 16:15LUK 24:44JHN 20:19JHN 21:25In this sermon, the speaker emphasizes the importance of the 40 days that Jesus spent on earth after His resurrection. He explains that during this time, Jesus trained His disciples to shift their focus from external things to internal revelation, from the flesh to the Holy Spirit, and from the law to life. The speaker shares a personal anecdote about a turbulent airplane ride to illustrate the need for Christians to rise above fear and rely on the Holy Spirit. He concludes by urging the audience to prioritize their personal encounter with the Lord and the experience of being filled with the Holy Spirit.
In the Shadow of the Cross - Jesus Prays for His Disciples (1)
By J. Glyn Owen7141:11:13DisciplesMAT 6:33JHN 13:1JHN 17:1JHN 17:24ROM 8:34EPH 3:12HEB 7:25In this sermon, the speaker focuses on Jesus' testimonial to the Father on behalf of his disciples. He emphasizes that the disciples have received and kept Christ's words as the word of God. Jesus affirms that they have believed in him as the one sent by the Father and have come to know certain truths about him. Despite their imperfections, Jesus testifies to his disciples and their future growth. The speaker also highlights the importance of staying committed to the teachings of Scripture and not adding personal ideas.
Fullness
By Ken Baird69637:59MAT 11:28JHN 17:24HEB 3:7HEB 3:10HEB 4:1In this sermon, the preacher emphasizes the difference between the way the world gives and the way God gives. The world gives with the expectation of receiving something in return, while God gives out of the fullness of his heart. The preacher encourages the audience to be cautious when receiving from the world, as they often expect to get their business back. On the other hand, God gives peace that surpasses understanding and is not disturbed by the troubles of the world. The sermon also references the parable of the talents, highlighting the joy and reward that awaits faithful servants in the presence of Christ. The preacher concludes by discussing the importance of recognizing and sharing the love and burden for others, just as the boy in the story says, "He ain't heavy father. He's my brother." The sermon also references the book of Hebrews, specifically chapter 3 and 4, reminding the audience of the consequences of disobedience and the need to heed God's voice.
God's Love for Himself
By Michael Durham33652:41GodDEU 7:6PSA 135:6ISA 46:10ISA 48:11JHN 4:7JHN 17:24EPH 1:11In this sermon, the preacher focuses on the theme of God's love, specifically referencing John's first epistle chapter 4, verse 7 and 8. The preacher emphasizes the importance of loving one another, as love is of God and those who love are born of God and know Him. The sermon highlights a personal experience of the preacher and other believers feeling the love of God during a prayer meeting, leading them to embrace and express love for one another. The sermon concludes by explaining that God's nature is invested in believers, and as a result, they should love both God and one another.
Revelation 19 (1 of 5)
By Leonard Ravenhill631:10:58Eternal CelebrationIdentity in ChristRevelationMAT 22:14JHN 17:24ROM 8:17HEB 1:81PE 1:41JN 3:2REV 19:7Leonard Ravenhill emphasizes the significance of the marriage supper of the Lamb as described in Revelation 19:9, highlighting the joy and glory of being called to this divine celebration. He contrasts the eternal joy of the faithful with the impending judgment on worldly systems, urging believers to recognize their identity as part of God's eternal kingdom. Ravenhill reflects on the majesty of Christ, the King of Kings, and the profound implications of being part of His bride, encouraging the congregation to live in anticipation of this glorious event.
Overview of Nt Bridal Theology
By Mike Bickle3558:25Identity in ChristBridal TheologyBridegroom LoveISA 62:4HOS 2:16MAT 9:15MAT 22:1JHN 2:1JHN 3:29JHN 17:24EPH 5:25REV 19:7REV 22:17Mike Bickle presents an overview of New Testament Bridal Theology, emphasizing that Jesus' ministry begins and ends with the theme of the Bride of Christ. He highlights the significance of Jesus' first miracle at the wedding in Cana, illustrating His desire to enhance the wedding celebration and the ultimate union with His bride. Bickle explains that Jesus identifies Himself as the Bridegroom, revealing His deep emotional connection and desire for His people, culminating in His final prayer for the church to be with Him. The sermon underscores the importance of understanding our identity as the Bride of Christ and the call to love Him in return, as well as the Holy Spirit's role in awakening this love within us.
04 Delighting in God's Beauty (Song 1:16)
By Mike Bickle3059:58Delighting in God's BeautySpiritual VitalityPSA 19:1PSA 27:4PSA 37:4PRO 2:4SNG 1:16ISA 33:17ISA 40:26MAT 24:10JHN 17:24COL 1:16Mike Bickle emphasizes the importance of delighting in the beauty of God, urging believers to awaken a deeper revelation of Christ as the glorious God-man. He highlights that many Christians experience spiritual boredom due to a lack of fascination with God's beauty, which is essential for spiritual vitality. Bickle encourages the congregation to actively seek and behold God's beauty in all aspects of life, as this pursuit will empower and motivate them in their faith. He draws from the Song of Solomon and the Psalms to illustrate the connection between beauty and delight, asserting that true fulfillment comes from a deep relationship with God. Ultimately, he calls for a renewed commitment to seek God's beauty as a source of strength and stability in a troubled world.
07 the Ravished Heart of God (Song 4:9)
By Mike Bickle261:08:45The Love of GodGod's Desire for UsPSA 139:1SNG 4:9JHN 15:9JHN 17:24ROM 6:13EPH 5:27HEB 2:14Mike Bickle emphasizes the profound truth of God's desire for humanity, drawing parallels from the life of David, who sought to understand God's emotions. He highlights that this understanding can radically transform our spiritual lives, allowing us to embrace God's leadership without fear, knowing that His desire is for us. Bickle points out that many Christian traditions overlook this essential truth, leading to a tragic loss of connection with God's love. He illustrates this through the poetic language of the Song of Solomon, where the King expresses His deep affection for His bride, symbolizing God's love for us. Ultimately, Bickle encourages believers to recognize their worth in God's eyes and to respond to His love with a heartfelt commitment.
Why We Should Desire Eternal Rewards
By Mike Bickle1756:25Eternal RewardsKingdom Of GodMAT 5:19MAT 6:19MAT 16:27LUK 6:35JHN 17:24ROM 8:181CO 4:52CO 4:17HEB 11:6REV 22:12Mike Bickle emphasizes the significance of desiring eternal rewards, explaining that our earthly lives serve as an internship for our future roles in the Millennial Kingdom. He highlights that Jesus taught extensively about rewards, urging believers to seek greatness in God's sight rather than in the eyes of men. Bickle encourages a shift from a passive attitude towards eternal rewards to an active pursuit of a deeper relationship with God, as our heart responses now will determine our assignments in the age to come. He reassures that even our weaknesses are accounted for by God, and every moment spent in devotion is valuable and remembered. Ultimately, the sermon calls for believers to align their lives with the eternal perspective of their calling and rewards.
Hymn: The Hope of Day
By John Nelson Darby0Hope in ChristTransformationJHN 17:24ROM 8:292CO 4:17EPH 1:5PHP 3:20COL 3:4HEB 2:101PE 1:131JN 3:2REV 21:4John Nelson Darby emphasizes the profound hope and joy found in the promise of being transformed into the likeness of Christ. He reflects on the depth of God's love, which not only redeems but also shares in the glory of His children, ensuring that they are fully blessed in His presence. The sermon highlights the anticipation of meeting Christ and experiencing the fulfillment of His perfect love, which brings complete satisfaction to the heart. Darby encourages believers to remain patient in hope, knowing that they will one day fully understand and rejoice in God's divine plans. Ultimately, the message is one of assurance and joy in the eternal relationship with Christ.
Waiting on God (With Lessons From A. B. Simpson's Testimony)
By Hans R. Waldvogel0Practicing God's PresenceWaiting On GodPSA 46:10JHN 14:6JHN 17:24GAL 2:20PHP 4:6Hans R. Waldvogel emphasizes the importance of waiting on God and practicing His presence, drawing lessons from A. B. Simpson's testimony. He reflects on the struggle many face in silence, where distractions and thoughts can overwhelm, highlighting the need to be still and truly connect with God. Waldvogel encourages believers to seek solitude with Jesus, as it is in that stillness that one can experience His fullness and presence. He warns against the busyness of ministry that can lead to missing the essence of Christ in our lives. Ultimately, he calls for a deeper relationship with Jesus, where He becomes our all in all.
The Sparkling Diamond in the Ring of Glory!
By Thomas Brooks0Eternal GloryCommunion with ChristPSA 16:11MAT 28:20JHN 14:3JHN 17:24ROM 8:182CO 5:8PHP 1:231TH 4:17HEB 12:2REV 21:3Thomas Brooks emphasizes the deep desire of Christ for communion with His people, illustrating that true happiness for believers lies in being in His presence both now and in heaven. He highlights that Christ's joy is incomplete without His followers, as He longs for them to share in His glory. The ultimate fulfillment of this desire will be realized in heaven, where believers will enjoy perfect fellowship with Christ, beholding His glory without any hindrance. Brooks describes this communion as the 'sparkling diamond in the ring of glory,' signifying its unparalleled value and beauty. The sermon encourages believers to anticipate the joy of eternal communion with Christ.
A Good Husbandman
By A.W. Tozer0Church VitalitySpiritual LeadershipMAT 9:37JHN 17:24A.W. Tozer emphasizes the role of a pastor as a good husbandman, urging that a church should strive to be a healthy and fruitful vineyard that honors Jesus Christ. He reflects on the high priestly prayer of John 17, expressing a desire for the church to align with Christ's heart and fulfill His longing for a faithful community. Tozer prays for the church to be a source of satisfaction for Christ, where He can see the results of His sacrifice and be pleased. The sermon calls for pastors and congregations alike to cultivate spiritual vitality and commitment to God's purpose.
Father, I Will
By Andrew Murray0PrayerIntercessionMAT 18:19JHN 15:5JHN 17:24ROM 8:26EPH 6:18PHP 4:61TH 5:17HEB 4:16JAS 5:161JN 5:14Andrew Murray emphasizes the significance of Jesus' prayer in John 17, where He intercedes for His disciples and all believers, revealing the essence of the New Life through the Holy Spirit. He highlights that true prayer in Jesus' name is rooted in unity with Him and is essential for intercession, urging believers to pray for their immediate circles and the wider Church. Murray encourages disciples to embrace their calling to intercede, drawing strength from Christ's example and the promise of God to answer prayers made in His name. He calls for a deeper understanding of the privilege of prayer and the necessity of losing one's will to find true power in intercession. Ultimately, he invites believers to accept their role in God's plan, praying for the glory of God and the sanctification of others.
The Exaltation of Christ, With His Present State and Condition in Glory During the Continuance of His Mediatory Office
By John Owen0Mediatory OfficeExaltation of ChristJHN 17:241CO 15:242CO 3:18EPH 1:10EPH 2:14PHP 3:211TI 3:16HEB 7:251JN 2:1REV 5:9John Owen emphasizes the exaltation of Christ and His current state in glory as central to the Christian faith. He explains that Christ's ascension into heaven signifies His mediatory office, where He reigns with sovereign power and continues to intercede for the church. Owen highlights that the glory of Christ's human nature is unique and distinct from that of the saints, as it is eternally united with the divine. The sermon underscores the importance of understanding Christ's present role in heaven, which is foundational for the church's hope and consolation. Ultimately, believers are called to behold and contemplate the glory of God as revealed in Christ, which is essential for their faith and spiritual growth.
Not as I Will but as Thou Wilt
By A.B. Simpson0Divine WillSurrenderLUK 22:42JHN 17:24ROM 12:1A.B. Simpson emphasizes the dual attitudes of surrendering our will to God: first, the surrendered will, where we yield our natural desires to Him, and second, the victorious will, where God infuses His strength into our surrendered will, transforming it into a powerful force for His purposes. This process begins with the honest surrender of our will, allowing God to take control and guide us. Once we have yielded, we are empowered to live victoriously, aligning our desires with His divine will. Both attitudes are essential for effective living and service in God's kingdom, culminating in the prayer, 'Not my will, but thine, be done.'
Keswick Convention 1973 - Bible Readings
By Eric J. Alexander0Relationship with GodPeace in CrisisJHN 14:1JHN 14:16JHN 14:27JHN 15:5JHN 15:12JHN 15:18JHN 16:33JHN 17:20JHN 17:24Eric J. Alexander emphasizes the profound teachings found in the 'Upper Room Chapters' of John's Gospel, where Jesus, aware of His impending suffering and departure, offers comfort and instruction to His disciples. He highlights the importance of knowing God's peace during crises, the significance of relationships with Jesus, the Father, and one another, and the role of the Holy Spirit in the world. Alexander notes that Jesus' heartfelt prayer in chapter 17 encompasses His concerns for Himself, His disciples, and future believers, making these teachings timeless and relevant for all generations.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
That they may behold my glory - That they may enjoy eternal felicity with me in thy kingdom. So the word is used, Joh 3:3; Mat 5:8. The design of Christ is, that all who believe should love and obey, persevere unto the end, and be eternally united to himself, and the ever blessed God, in the kingdom of glory.
Jamieson-Fausset-Brown Bible Commentary
Father, I will--The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers. be with me where I am--(See on Joh 14:3). that they may behold my glory which thou hast given me--(See on Joh 17:5). Christ regards it as glory enough for us to be admitted to see and gaze for ever upon His glory! This is "the beatific vision"; but it shall be no mere vision, for "we shall be like Him, because we shall see Him as He is" (Jo1 3:2).
John Gill Bible Commentary
O righteous Father,.... God is righteous in all the divine persons: the Father is righteous, the Son is righteous, and the Holy Spirit is righteous: he is so in his nature; righteousness is a perfection of it; he is so in all his purposes and promises; in all his ways and works of providence and grace; in predestination, redemption, justification, pardon of sin, and eternal glory. Christ makes use of this epithet, as containing a reason why he might justly expect that all his petitions and claims, on behalf of himself and people, would be regarded: the world hath not known thee; the unbelieving Jews, and idolatrous Gentiles, wicked men, one or another, know not God: as not the Father, so neither the Son, nor Spirit; though deity may be known by them, or that there is a God, yet they know not God in Christ, nor as the Father of Christ, or as their Father in him, nor what it is to have communion with him; nor do they know any of the things of God in a spiritual way; which shows the darkness and blindness of men by nature, the necessity of a divine illumination, and the miserable state of men without one: but I have known thee; his nature, perfections and glory, his secret thoughts, purposes and designs, his covenant, promises and blessings, his love, grace and good will to his people, his whole mind and will; as he needs must, since he was one with him, and lay in his bosom; and these have known that thou hast sent me; meaning his disciples and apostles, whom he distinguishes from the world; these knew the Father that sent him, and that he was sent by the Father; they knew the love of the Father in sending of him, the manner in which he was sent, and the end, man's redemption, for which he was sent; and acknowledged all this, and which laid them under an obligation to trust in him, love him, and magnify his grace; and is used by Christ as an argument with the Father to be concerned for them.
Matthew Henry Bible Commentary
Here is, I. A petition for the glorifying of all those that were given to Christ (Joh 17:24), not only these apostles, but all believers: Father, I will that they may be with me. Observe, 1. The connection of this request with those foregoing. He had prayed that God would preserve, sanctify, and unite them; and now he prays that he would crown all his gifts with their glorification. In this method we must pray, first for grace, and then for glory (Psa 84:11); for in this method God gives. Far be it from the only wise God to come under the imputation either of that foolish builder who without a foundation built upon the sand, as he would if he should glorify any whom he has not first sanctified; or of that foolish builder who began to build and was not able to finish, as he would if he should sanctify any, and not glorify them. 2. The manner of the request: Father, I will. Here, as before, he addresses himself to God as a Father, and therein we must do likewise; but when he says, thelō - I will, he speaks a language peculiar to himself, and such as does not become ordinary petitioners, but very well became him who paid for what he prayed for. (1.) This intimates the authority of his intercession in general; his word was with power in heaven, as well as on earth. He entering with his own blood into the holy place, his intercession there has an uncontrollable efficacy. He intercedes as a king, for he is a priest upon his throne (like Melchizedek), a king-priest. (2.) It intimates his particular authority in this matter; he had a power to give eternal life (Joh 17:2), and, pursuant to that power, he says, Father, I will. Though now he took upon him the form of a servant, yet that power being to be most illustriously exerted when he shall come the second time in the glory of a judge, to say, Come ye blessed, having that in his eye, he might well say, Father, I will. 3. The request itself - that all the elect might come to be with him in heaven at last, to see his glory, and to share in it. Now observe here, (1.) Under what notion we are to hope for heaven? wherein does that happiness consist? three things make heaven: - [1.] It is to be where Christ is: Where I am; in the paradise whither Christ's soul went at death; in the third heavens whither his soul and body went at his ascension: - Where I am, am to be shortly, am to be eternally. In this world we are but in transitu - on our passage; there we truly are where we are to be for ever; so Christ reckoned, and so must we. [2.] It is to be with him where he is; this is not tautology, but intimates that we shall not only be in the same happy place where Christ is, but that the happiness of the place will consist in his presence; this is the fulness of its joy. The very heaven of heaven is to be with Christ, there in company with him, and communion with him, Phi 1:23. [3.] It is to behold his glory, which the Father has given him. Observe, First, The glory of the Redeemer is the brightness of heaven. That glory before which angels cover their faces was his glory, Joh 12:41. The Lamb is the light of the new Jerusalem, Rev 21:23. Christ will come in the glory of his Father, for he is the brightness of his glory. God shows his glory there, as he does his grace here, through Christ. "The Father has given me this glory," though he was as yet in his low estate; but it was very true, and very near. Secondly, The felicity of the redeemed consists very much in the beholding of this glory; they will have the immediate view of his glorious person. I shall see God in my flesh, Job 19:26, Job 19:27. They will have a clear insight into his glorious undertaking, as it will be then accomplished; they will see into those springs of love from which flow all the streams of grace; they shall have an appropriating sight of Christ's glory (Uxor fulget radiis mariti - The wife shines with the radiance of her husband), and an assimilating sight: they shall be changed into the same image, from glory to glory. (2.) Upon what ground we are to hope for heaven; no other than purely the mediation and intercession of Christ, because he hath said, Father, I will. Our sanctification is our evidence, for he that has this hope in him purifies himself; but it is the will of Christ that is our title, by which will we are sanctified, Heb 10:10. Christ speaks here as if he did not count his own happiness complete unless he had his elect to share with him in it, for it is the bringing of many sons to glory that makes the captain of our salvation perfect, Heb 2:10. 4. The argument to back this request: for thou lovedst me before the foundation of the world. This is a reason, (1.) Why he expected this glory himself. Thou wilt give it to me, for thou lovedst me. The honour and power given to the Son as Mediator were founded in the Father's love to him (Joh 5:20): the Father loves the Son, is infinitely well pleased in his undertaking, and therefore has given all things into his hands; and, the matter being concerted in the divine counsels from eternity, he is said to love him as Mediator before the foundation of the world. Or, (2.) Why he expected that those who were given to him should be with him to share in his glory: "Thou lovedst me, and them in me, and canst deny me nothing I ask for them." II. The conclusion of the prayer, which is designed to enforce all the petitions for the disciples, especially the last, that they may be glorified. Two things he insists upon, and pleads: - 1. The respect he had to his Father, Joh 17:25. Observe, (1.) The title he gives to God: O righteous Father. When he prayed that they might be sanctified, he called him holy Father; when he prays that they may be glorified, he calls him righteous Father; for it is a crown of righteousness which the righteous Judge shall give. God's righteousness was engaged for the giving out of all that good which the Father had promised and the Son had purchased. (2.) The character he gives of the world that lay in wickedness: The world has not known thee. Note, Ignorance of God overspreads the world of mankind; this is the darkness they sit in. Now this is urged here, [1.] To show that these disciples need the aids of special grace, both because of the necessity of their work - they were to bring a world that knew not God to the knowledge of him; and also, because of the difficulty of their work - they must bring light to those that rebelled against the light; therefore keep them. [2.] To show that they were qualified for further peculiar favours, for they had that knowledge of God which the world had not. (3.) The plea he insists upon for himself: But I have known thee. Christ knew the Father as no one else ever did; knew upon what grounds he went in his undertaking, knew his Father's mind in every thing, and therefore, in this prayer, came to him with confidence, as we do to one we know. Christ is here suing out blessings for those that were his; pursuing this petition, when he had said, The world has not known thee, one would expect it should follow, but they have known thee; no, their knowledge was not to be boasted of, but I have known thee, which intimates that there is nothing in us to recommend us to God's favour, but all our interest in him, and intercourse with him, result fRom. and depend upon, Christ's interest and intercourse. We are unworthy, but he is worthy. (4.) The plea he insists upon for his disciples: And they have known that thou hast sent me; and, [1.] Hereby they are distinguished from the unbelieving world. When multitudes to whom Christ was sent, and his grace offered, would not believe that God had sent him, these knew it, and believed it, and were not ashamed to own it. Note, To know and believe in Jesus Christ, in the midst of a world that persists in ignorance and infidelity, is highly pleasing to God, and shall certainly be crowned with distinguishing glory. Singular faith qualifies for singular favours. [2.] Hereby they are interested in the mediation of Christ, and partake of the benefit of his acquaintance with the Father: "I have known thee, immediately and perfectly; and these, though they have not so known thee, nor were capable of knowing thee so, yet have known that thou hast sent me, have known that which was required of them to know, have known the Creator in the Redeemer." Knowing Christ as sent of God, they have, in him, known the Father, and are introduced to an acquaintance with him; therefore, "Father, look after them for my sake." 2. The respect he had to his disciples (Joh 17:26): "I have led them into the knowledge of thee, and will do it yet more and more; with this great and kind intention, that the love wherewith thou hast loved me may be in them, and I in them." Observe here, (1.) What Christ had done for them: I have declared unto them thy name. [1.] This he had done for those that were his immediate followers. All the time that he went in and out among them, he made it his business to declare his Father's name to them, and to beget in them a veneration for it. The tendency of all his sermons and miracles was to advance his Father's honours, and to spread the knowledge of him, Joh 1:18. [2.] This he had done for all that believe on him; for they had not been brought to believe if Christ had not made known to them his Father's name. Note, First, We are indebted to Christ for all the knowledge we have of the Father's name; he declares it, and he opens the understanding to receive that revelation. Secondly, Those whom Christ recommends to the favour of God he first leads into an acquaintance with God. (2.) What he intended to do yet further for them: I will declare it. To the disciples he designed to give further instructions after his resurrection (Act 1:3), and to bring them into a much more intimate acquaintance with divine things by the pouring out of the Spirit after his ascension; and to all believers, into whose hearts he hath shined, he shines more and more. Where Christ has declared his Father's name, he will declare it; for to him that hath shall be given; and those that know God both need and desire to know more of him. This is fitly pleaded for them: "Father, own and favour them, for they will own and honour thee." (3.) What he aimed at in all this; not to fill their heads with curious speculations, and furnish them with something to talk of among the learned, but to secure and advance their real happiness in two things: - [1.] Communion with God: "Therefore I have given them the knowledge of thy name, of all that whereby thou hast made thyself known, that thy love, even that wherewith thou hast loved me, may be, not only towards them, but in them;" that is, First, "Let them have the fruits of that love for their sanctification; let the Spirit of love, with which thou hast filled me, be in them." Christ declares his Father's name to believers, that with that divine light darted into their minds a divine love may be shed abroad in their hearts, to be in them a commanding constraining principle of holiness, that they may partake of a divine nature. When God's love to us comes to be in us, it is like the virtue which the loadstone gives the needle, inclining it to move towards the pole; it draws out the soul towards God in pious and devout affections, which are as the spirits of the divine life in the soul. Secondly, "Let them have the taste and relish of that love for their consolation; let them not only be interested in the love of God, by having God's name declared to them, but, by a further declaration of it, let them have the comfort of that interest; that they may not only know God, but know that they know him," Jo1 2:3. It is the love of God thus shed abroad in the heart that fills it with joy, Rom 5:3, Rom 5:5. This God has provided for, that we may not only be satisfied with his loving kindness, but be satisfied of it; and so may live a life of complacency in God and communion with him; this we must pray for, this we must press after; if we have it, we must thank Christ for it; if we want it, we may thank ourselves. [2.] Union with Christ in order hereunto: And I in them. There is no getting into the love of God but through Christ, nor can we keep ourselves in that love but by abiding in Christ, that is, having him to abide in us; nor can we have the sense and apprehension of that love but by our experience of the indwelling of Christ, that is, the Spirit of Christ in our hearts. It is Christ in us that is the only hope of glory that will not make us ashamed, Col 1:27. All our communion with God, the reception of his love to us with our return of love to him again, passes through the hands of the Lord Jesus, and the comfort of it is owing purely to him. Christ had said but a little before, I in them (Joh 17:23), and here it is repeated (though the sense was complete without it), and the prayer closed with it, to show how much the heart of Christ was sent upon it; all his petitions centre in this, and with this the prayers of Jesus, the Son of David, are ended: "I in them; let me have this, and I desire no more." It is the glory of the Redeemer to dwell in the redeemed: it is his rest for ever, and he has desired it. Let us therefore make sure our union with Christ, and then take the comfort of his intercession. This prayer had an end, but that he ever lives to make.
Tyndale Open Study Notes
17:24 I want these . . . to be with me: Someday, Jesus’ followers will see Jesus’ true glory, the true love that has existed in heaven since the beginning of time (17:5). Jesus was returning to heaven, and he yearned to see his disciples there so that they might glimpse what no words on earth can describe.