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John 17:6
Verse
Context
Prayer for the Disciples
5And now, Father, glorify Me in Your presence with the glory I had with You before the world existed.6I have revealed Your name to those You have given Me out of the world. They were Yours; You gave them to Me, and they have kept Your word.7Now they know that everything You have given Me comes from You.
Sermons
Kathryn Kuhlman
Vance Havner
George Warnock
Leonard Ravenhill
Alistair BeggSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
II. Our Lord's Prayer for His Disciples, Joh 17:6-19 I have manifested thy name - Εφανερωσα, I have brought it into light, and caused it to shine in itself, and to illuminate others. A little of the Divine nature was known by the works of creation; a little more was known by the Mosaic revelation: but the full manifestation of God, his nature, and his attributes, came only through the revelation of Christ. The men which thou gavest me - That is, the apostles, who, having received this knowledge from Christ, were, by their preaching and writings, to spread it through the whole world. Out of the world - From among the Jewish people; for in this sense is the word κοσμος to be understood in various parts of our Lord's last discourses. Thine they were - Objects of thy choice; and thou gavest them to me from among this very unbelieving people, that they might be my disciples and the heralds of my salvation. And they have kept thy word - Though their countrymen have rejected it; and they have received me as thy well beloved Son in whom thou delightest.
Jamieson-Fausset-Brown Bible Commentary
From praying for Himself He now comes to pray for His disciples. I have manifested--I manifested. thy name--His whole character towards mankind. to the men thou gavest me out of the world--(See on Joh 6:37-40).
John Gill Bible Commentary
I have manifested thy name,.... Not the "Nomen Tetragrammaton", the name of four letters, the name "Jehovah", and which the Jews call "Shemhamphorash", and say is ineffable, and to be pronounced by Adonai; who also speak of other names, and say (i), "truly the former wise men had holy names, which they received from the prophets, as the name of "seventy two" letters, and the name of "forty two" letters, and the name of "twelve" letters, and many other holy names; and by which they could do new signs and wonders in the world; but they did not make use of them, only in case of necessity, as in a time of persecution and distress.'' The name of twelve letters, Galatinus (k) pretends, is Father, Son, and Holy Ghost, the words for which in the Hebrew language consist of twelve letters; and that of forty two letters he makes to be this, the Father God, the Son God, the Holy Ghost God, yet there are not three Gods, but one God; or thus, the Father God, the Son God, the Holy Ghost God, three in one, one in three; the Hebrew words for which contain forty two letters; but the authorities by which he would support all this are insufficient. However, it is none of these names, nor any other scriptural ones, that are here meant; but either God himself, or the perfections of his nature, or his will of command, or rather his Gospel; unless Christ himself, or his name Jesus, God by the angel gave him, and in whose name there is salvation, and no other can be thought to be meant; and which, as it was manifested to his disciples, so it is to all whom God has chosen and given to Christ: unto the men which thou gavest me out of the world; which is to be understood, not merely of their being given to him as apostles, nor of their being given and brought to him in the effectual calling only, but of an eternal act of God's in election, and in the covenant of grace; when these persons were given to Christ as his spouse, his spiritual seed and offspring, the sheep of his pasture, and his portion and inheritance, to be saved and preserved by him; which as it is an instance of love and care on God's part to give, and of grace and condescension on Christ's to receive, so of distinguishing goodness, to the persons given; since not all the world, but some of it, share in this favour: thine they were, and thou gavest them me; the persons given were not the Father's merely by creation; for so others are his also; nor would they be peculiarly his, for they are the son's likewise in this sense; but they are his by electing grace, which is the peculiar act of the Father in Christ, and is unto salvation by him, through the sanctification of the Spirit; these are chosen to be his peculiar people, and given to Christ as such: and they have kept thy word; the Gospel, not only in their memories, but in their hearts; and having publicly professed it, they defended it valiantly against the enemies of it, and kept it pure and incorrupt; this shows that the Gospel is meant by the name of God manifested to these persons. (i) Shaare ora, fol. 1. 3. (k) De Arcan. Cathol. ver. l. 2. c. 11, 12.
Matthew Henry Bible Commentary
Christ, having prayed for himself, comes next to pray for those that are his, and he knew them by name, though he did not here name them. Now observe here, I. Whom he did not pray for (Joh 17:9): I pray not for the world. Note, There is a world of people that Jesus Christ did not pray for. It is not meant of the world of mankind general (he prays for that here, Joh 17:21, That the world may believe that thou hast sent me); nor is it meant of the Gentiles, in distinction from the Jews; but the world is here opposed to the elect, who are given to Christ out of the world. Take the world for a heap of unwinnowed corn in the floor, and God loves it, Christ prays for it, and dies for it, for a blessing is in it; but, the Lord perfectly knowing those that are his, he eyes particularly those that were given him out of the world, extracts them; and then take the world for the remaining heap of rejected, worthless chaff, and Christ neither prays for it, nor dies for it, but abandons it, and the wind drives it away. These are called the world, because they are governed by the spirit of this world, and have their portion in it; for these Christ does not pray; not but that there are some things which he intercedes with God for on their behalf, as the dresser for the reprieve of the barren tree; but he does not pray for them in this prayer, that have not part nor lot in the blessings here prayed for. He does not say, I pray against the world, as Elias made intercession against Israel; but, I pray not for them, I pass them by, and leave them to themselves; they are not written in the Lamb's book of life, and therefore not in the breast-plate of the great high-priest. And miserable is the condition of such, as it was of those whom the prophet was forbidden to pray for, and more so, Jer 7:16. We that know not who are chosen, and who are passed by, must pray for all men, Ti1 2:1, Ti1 2:4. While there is life, there is hope, and room for prayer. See Sa1 12:23. II. Whom he did pray for; not for angels, but for the children of men. 1. He prays for those that were given him, meaning primarily the disciples that had attended him in this regeneration; but it is doubtless to be extended further, to all who come under the same character, who receive and believe the words of Christ, Joh 17:6, Joh 17:8. 2. He prays for all that should believe on him (Joh 17:20), and it is not only the petitions that follow, but those also which went before, that must be construed to extend to all believers, in every place and every age; for he has a concern for them all, and calls things that are not as though they were. III. What encouragement he had to pray for them, and what are the general pleas with which he introduces his petitions for them, and recommends them to his Father's favour; they are five: - 1. The charge he had received concerning them: Thine they were, and thou gavest them me (Joh 17:6), and again (Joh 17:9), Thou whom thou hast given me. "Father, those I am now praying for are such as thou hast entrusted me with, and what I have to say for them is in pursuance of the charge I have received concerning them." Now, (1.) This is meant primarily of the disciples that then were, who were given to Christ as his pupils to be educated by him while he was on earth, and his agents to be employed for him when he went to heaven. They were given him to be the learners of his doctrine, the witnesses of his life and miracles, and the monuments of his grace and favour, in order to their being the publishers of his gospel and the planters of his church. When they left all to follow him, this was the secret spring of that strange resolution: they were given to him, else they had not given themselves to him. Note, The apostleship and ministry, which are Christ's gift to the church, were first the Father's gift to Jesus Christ. As under the law the Levites were given to Aaron (Num 3:9), to him (the great high priest of our profession) the Father gave the apostles first, and ministers in every age, to keep his charge, and the charge of the whole congregation, and to do the service of the tabernacle. See Eph 4:8, Eph 4:11; Psa 68:18. Christ received this gift for men, that he might give it to men. As this puts a great honour upon the ministry of the gospel, and magnifies that office, which is so much vilified; so it lays a mighty obligation upon the ministers of the gospel to devote themselves entirely to Christ's service, as being given to him, (2.) But it is designed to extend to all the elect, for they are elsewhere said to be given to Christ (Joh 6:37, Joh 6:39), and he often laid a stress upon this, that those he was to save were given to him as his charge; to his care they were committed, from his hand they were expected, and concerning them he received commandments. He here shows, [1.] That the Father had authority to give them: Thine they were. He did not give that which was none of his own, but covenanted that he had a good title. The elect, whom the Father gave to Christ, were his own in three ways: - First, they were creatures, and their lives and beings were derived from him. When they were given to Christ to be vessels of honour, they were in his hand, as clay in the hand of the potter, to be disposed of as God's wisdom saw most for God's glory. Secondly, They were criminals, and their lives and beings were forfeited to him. It was a remnant of fallen mankind that was given to Christ to be redeemed, that might have been made sacrifices to justice when they were pitched upon to be the monuments of mercy; might justly have been delivered to the tormentors when they were delivered to the Saviour. Thirdly, They were chosen, and their lives and beings were designed, for him; they were set apart for God, and were consigned to Christ as his agent. This he insists upon again (Joh 17:7): All things whatsoever thou hast given me are of thee, which, though it may take in all that appertained to his office as Mediator, yet seems especially to be meant of those that were given him. "They are of thee, their being is of thee as the God of nature, their well-being is of thee as the God of grace; they are all of thee, and therefore, Father, I bring them all to thee, that they may be all for thee." [2.] That he did accordingly give them to the Son. Thou gavest them to me, as sheep to the shepherd, to be kept; as patients to the physician, to be cured; children to a tutor, to be educated; thus he will deliver up his charge (Heb 2:13), The children thou hast given me. They were delivered to Christ, First, That the election of grace might not be frustrated, that not one, no not of the little ones, might perish. That great concern must be lodged in some one good hand, able to give sufficient security, that the purpose of God according to election might stand. Secondly, That the undertaking of Christ might not be fruitless; they were given to him as his seed, in whom he should see of the travail of his soul and be satisfied (Isa 53:10, Isa 53:11), and might not spend his strength, and shed his blood, for nought, and in vain, Isa 49:4. We may plead, as Christ does, "Lord, keep my graces, keep my comforts, for thine they were, and thou gavest them to me." 2. The care he had taken of them to teach them (Joh 17:6): I have manifested thy name to them. I have given to them the words which thou gavest to me, Joh 17:8. Observe here, (1.) The great design of Christ's doctrine, which was to manifest God's name, to declare him (Joh 1:18), to instruct the ignorant, and rectify the mistakes of a dark and foolish world concerning God, that he might be better loved and worshipped. (2.) His faithful discharge of this undertaking: I have done it. His fidelity appears, [1.] In the truth of the doctrine. It agreed exactly with the instructions he received from his Father. He gave not only the things, but the very words, that were given him. Ministers, in wording their message, must have an eye to the words which the Holy Ghost teaches. [2.] In the tendency of his doctrine, which was to manifest God's name. He did not seek himself, but, in all he did and said, aimed to magnify his Father. Note, First, It is Christ's prerogative to manifest God's name to the souls of the children of men. No man knows the Father, but he to whom the Son will reveal him, Mat 11:27. He only has acquaintance with the Father, and so is able to open the truth; and he only has access to the spirits of men, and so is able to open the understanding. Ministers may publish the name of the Lord (as Moses, Deu 32:3), but Christ only can manifest that name. By the word of Christ God is revealed to us; by the Spirit of Christ God is revealed in us. Ministers may speak the words of God to us, but Christ can give us his words, can put them in us, as food, as treasure. Secondly, Sooner or later, Christ will manifest God's name to all that were given him, and will give them his word, to be the seed of their new birth, the support of their spiritual life, and the earnest of their everlasting bliss. 3. The good effect of the care he had taken of them, and the pains he had taken with them, (Joh 17:6): They have kept they word (Joh 17:7), they have known that all things are of thee (Joh 17:8); they have received thy words, and embraced them, have given their assent and consent to them, and have known surely that I came out from thee, and have believed that thou didst send me. Observe here, (1.) What success the doctrine of Christ had among those that were given to him, in several particulars: - [1.] "They have received the words which I gave them, as the ground receives the seed, and the earth drinks in the rain." They attended to the words of Christ, apprehended in some measure the meaning of them, and were affected with them: they received the impression of them. The word was to them an ingrafted word. [2.] "They have kept thy word, have continued in it; they have conformed to it." Christ's commandment is then only kept when it is obeyed. Those that have to teach others the commands of Christ ought to be themselves observant of them. It was requisite that these should keep what was committed to them, for it was to be transmitted by them to every place for every age. [3.] "They have understood the word, and have been sensible on what ground they went in receiving and keeping it. They have been aware that thou art the original author of that holy religion which I am come to institute, that all things whatsoever thou hast given me are of thee." All Christ's offices and powers, all the gifts of the Spirit, all his graces and comforts, which God gave without measure to him, were all from God, contrived by his wisdom, appointed by his will, and designed by his grace, for his own glory in man's salvation. Note, It is a great satisfaction to us, in our reliance upon Christ, that he, and all he is and has, all he said and did, all he is doing and will do, are of God, Co1 1:30. We may therefore venture our souls upon Christ's mediation, for it has a good bottom. If the righteousness be of God's appointing, we shall be justified; if the grace be of his dispensing, we shall be sanctified. [4.] They have set their seal to it: They have known surely that I came out from God, Joh 17:8. See here, First, What it is to believe; it is to know surely, to know that it is so of a truth. The disciples were very weak and defective in knowledge; yet Christ, who knew them better than they knew themselves, passes his word for them that they did believe. Note, We may know surely that which we neither do nor can know fully; may know the certainty of the things which are not seen, though we cannot particularly describe the nature of them. We walk by faith, which knows surely, not yet by sight, which knows clearly. Secondly, What it is we are to believe: that Jesus Christ came out from God, as he is the Son of God, in his person the image of the invisible God, and that God did not send him; that in his undertaking he is the ambassador of the eternal king: so that the Christian religion stands upon the same footing, and is of equal authority, with natural religion; and therefore all the doctrines of Christ are to be received as divine truths, all his commands obeyed as divine laws, and all his promises depended upon as divine securities. (2.) How Jesus Christ here speaks of this: he enlarges upon it, [1.] As pleased with it himself. Though the many instances of his disciples' dulness and weakness had grieved him, yet their constant adherence to him, their gradual improvements, and their great attainments at last, were his joy. Christ is a Master that delights in the proficiency of his scholars. He accepts the sincerity of their faith, and graciously passes by the infirmity of it. See how willing he is to make the best of us, and to say the best of us, thereby encouraging our faith in him, and teaching us charity to one another, [2.] As pleading it with the Father. He is praying for those that were given to him; and he pleads that they had given themselves to him. Note, The due improvement of grace received is a good plea, according to the tenour of the new covenant, for further grace; for so runs the promise. To him that hath shall be given. Those that keep Christ's word, and believe on him, let Christ alone to commend them, and, which is more, to recommend them to his Father. 4. He pleads the Father's own interest in them (Joh 17:9): I pray for them, for they are thine; and this by virtue of a joint and mutual interest, which he and the Father have in what pertained to each: All mine are thine, and thine are mine. Between the Father and Son there can be no dispute (as there is among the children of men) about meum and tuum - mine and thine, for the matter was settled from eternity; all mine are thine, and thine are mine. Here is, (1.) The plea particularly urged for his disciples: They are thine. The consigning of the elect to Christ was so far from making them less the Father's that it was in order to making them the more so. Note, [1.] All that receive Christ's word, and believe in him, are taken into covenant-relation to the Father, and are looked upon as his; Christ presents them to him, and they, through Christ, present themselves to him. Christ has redeemed us, not to himself only, but to God, by his blood, Rev 5:9, Rev 5:10. They are first-fruits unto God, Rev 14:4. [2.] This is a good plea in prayer, Christ here pleads it, They are thine; we may plead it for ourselves, I am thine, save me; and for others (as Moses, Exo 32:11), "They are thy people. They are thine; wilt thou not provide for thine own? Wilt thou not secure them, that they may not be run down by the devil and the world? Wilt thou not secure thy interest in them, that they may not depart from thee? They are thine, own them as thine." (2.) The foundation on which this plea is grounded: All mine are thine, and thine are mine. This bespeaks the Father and Son to be, [1.] One in essence. Every creature must say to God, All mine are thine; but none can say to him, All thine are mine, but he that is the same in substance with him and equal in power and glory. [2.] One in interest; no separate or divided interests between them. First, What the Father has as Creator is delivered over to the Son, to be used and disposed of in subserviency to his great undertaking. All things are delivered to him (Mat 11:27); the grant is so general that nothing is excepted but he that did put all things under him. Secondly, What the Son has as Redeemer is designed for the Father, and his kingdom shall shortly be delivered up to him. All the benefits of redemption, purchased by the Son, are intended for the Father's praise, and in his glory all the lines of his undertaking centre: All mine are thine. The Son owns none for his that are not devoted to the service of the Father; nor will any thing be accepted as a piece of service to the Christian religion which clashes with the dictates and laws of natural religion. In a limited sense, every true believer may say, All thine are mine; if God be ours in covenant, all he is and has is so far ours that it shall be engaged for our good; and in an unlimited sense every true believer does say, Lord, all mine are thine; all laid at his feet, to be serviceable to him. And what we have may be comfortably committed to God's care and blessing when it is cheerfuly submitted to his government and disposal: "Lord, take care of what I have, for it is all thine." 5. He pleads his own concern in them: I am glorified in them - dedoxasmai. (1.) I have been glorified in them. What little honour Christ had in this world was among his disciples; he had been glorified by their attendance on him and obedience to him, their preaching and working miracles in his name; and therefore I pray for them. Note, Those shall have an interest in Christ's intercession in and by whom he is glorified. (2.) "I am to be glorified in them when I am gone to heaven; they are to bear up my name." The apostles preached and wrought miracles in Christ's name; the Spirit in them glorified Christ (Joh 16:14): "I am glorified in them, and therefore," [1.] "I concern myself for them." What little interest Christ has in this degenerate world lies in his church; and therefore it and all its affairs lie near his heart, within the veil. [2.] "Therefore I commit them to the Father, who has engaged to glorify the Son, and, upon this account, will have a gracious eye to those in whom he is glorified." That in which God and Christ are glorified may, with humble confidence, be committed to God's special care.
Tyndale Open Study Notes
17:6 This verse summarizes Christ’s mission. He revealed the true person of God to the world, gathered up God’s people into his flock, and instructed them in obedience. The result of this work is the church.
John 17:6
Prayer for the Disciples
5And now, Father, glorify Me in Your presence with the glory I had with You before the world existed.6I have revealed Your name to those You have given Me out of the world. They were Yours; You gave them to Me, and they have kept Your word.7Now they know that everything You have given Me comes from You.
- Scripture
- Sermons
- Commentary
Anaheim Talk
By Kathryn Kuhlman9.9K1:29:27ConferenceDAN 12:4JOL 2:24JHN 17:6ACT 1:8ROM 8:171JN 4:4In this sermon, the preacher emphasizes that war in the Middle East is inevitable and that the stage is set for it. He believes that the word of God is more up to date than tomorrow's newspaper. The preacher also talks about the great mercy of God and how he has witnessed the manifestation of God's power in healing people who have no faith. He shares personal experiences of hardship and emphasizes the importance of faith and being a part of the great restoration of the fruits and gifts of the Holy Spirit.
The Christian in This World
By Vance Havner5.3K30:28Holy CharacterMAT 6:33JHN 17:6JHN 18:36ROM 12:22CO 6:17PHP 3:201JN 2:15In this sermon, the speaker shares his experience of attending an old-fashioned Methodist camp meeting where they were singing and praising God. He highlights the importance of gravitating towards what truly lures us and where we belong in our hearts. The speaker explains the difference between the world that God loves, which refers to lost souls, and the world that we are warned not to love, which refers to the sinful aspects of the world. He emphasizes that as Christians, we have been saved out of the world to go back into the world and win people over to Christ. The main message is that our purpose in this world is to be a light in the darkness and to tell the world goodbye, leaving behind everything that is wrong.
Charlotte Seminar 5-25-00 Pm
By George Warnock3.7K50:06SeminarPSA 27:4PSA 55:22ISA 30:26ISA 58:12JHN 17:4JHN 17:6ROM 8:26In this sermon, the speaker discusses the concept of God spreading a table and inviting people to partake in a feast. He emphasizes the importance of seeking God's burden and not trying to get rid of it. The speaker also mentions how the manifestation of resurrection and life in the earth may not necessarily lead to repentance, as seen in the story of Jesus raising a man from the dead. The sermon concludes by highlighting Jesus' finished work on the cross and his subsequent ruling and reigning from the heavenly throne.
John the Baptist
By Leonard Ravenhill2.3K1:55:04MAL 3:1LUK 1:10JHN 1:32JHN 17:6ACT 2:2EPH 5:18PHP 3:8HEB 1:3JAS 1:22JAS 3:8
This sermon emphasizes the need for a sudden, unexpected visitation of the Holy Spirit to bring revival and transformation. It highlights the importance of seeking Christ above seeking miracles or manifestations, and the necessity of being stripped of self before being filled with the Holy Spirit. The speaker shares powerful testimonies of individuals encountering God's presence and experiencing radical life changes through surrender and seeking God wholeheartedly.
Guidelines to Freedom Part 3 - What's in a Name
By Alistair Begg1.4K1:34:29FreedomEXO 33:19EXO 34:5PSA 20:7ISA 43:10JER 10:6JHN 17:6In this sermon, the speaker emphasizes the importance of not divorcing praise and worship from the proclamation of truth. He believes that it is the truth that gives substance to our worship and fuels our hearts and minds. The speaker expresses concern about the rise of "sound bite Christians" who lack depth in their understanding of God's word. He encourages his audience to study, think, and listen in order to have a solid theological foundation. The sermon references the story of Abraham and Isaac in Genesis 22 as an example of God's provision and faithfulness.
(John) the Lord's Prayer for His Followers at That Time
By Willie Mullan1.4K1:07:58The Lord's PrayerMAT 6:33JHN 6:37JHN 17:6ROM 8:30EPH 1:42TH 2:131PE 1:2In this sermon, the speaker emphasizes the importance of receiving and embracing the message of the Lord. He mentions his responsibility to bring the message to the congregation in two meetings on the Lord's day morning. The speaker also discusses the concept of being lost again and warns against doubting the trustworthiness of Jesus. He then focuses on John chapter six, specifically verse 37, where Jesus states that all those given to him by the Father will come to him. The speaker highlights the simplicity of this statement, emphasizing that while election and predestination exist, individuals still have the responsibility to come to Christ for salvation.
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.
Song of Solomon - the Journey of Love
By Phil Beach Jr.331:09:17God's LoveLoveIntimacy with ChristPSA 139:14SNG 1:2MAL 4:2MAT 11:28LUK 5:8JHN 17:6ROM 7:182CO 5:211JN 4:19REV 2:4Phil Beach Jr. shares a profound message on the 'Song of Solomon,' emphasizing the deep, romantic love that God has for His people. He illustrates how understanding this love can heal our insecurities and fears, allowing us to embrace our identity as beloved children of God. Through a vision of a high school sweetheart, he conveys the importance of being secure in Christ's love, which liberates us from the opinions of others. The sermon calls for a return to our first love, urging believers to seek intimacy with Christ rather than mere service. Ultimately, Beach encourages the congregation to experience the unspeakable love of Jesus, which transforms and empowers us.
I Manifested Thy Name John 17-6
By Phil Beach Jr.191:23:26Identity in ChristRevelation Of GodChristJHN 17:6ROM 8:28REV 22:4Phil Beach Jr. emphasizes that God's desire has always been to reveal His character and nature through humanity, culminating in the person of Jesus Christ. He explains that Jesus manifested God's name, embodying the fullness of God's attributes, and that believers are called to reflect this image in their lives. The sermon highlights the importance of understanding our identity in Christ and the transformative process of being conformed to His likeness, which is the ultimate purpose of salvation. Beach encourages the church to be a living testimony of Jesus, showcasing His glory and character to the world.
The Cross and the World (Continued)
By L.E. Maxwell0The Cross and the WorldIdentity in ChristPSA 18:16MAT 5:14JHN 7:7JHN 17:6JHN 17:11JHN 17:14JHN 17:18PHP 3:202TI 3:12L.E. Maxwell emphasizes the transformative power of the Cross, illustrating how believers are rescued from the depths of the world and called to rescue others. He highlights the necessity of maintaining a clear distinction between the Christian and the world, asserting that true discipleship involves enduring the world's hatred and persecution. Maxwell warns against compromising with worldly values, which dulls the impact of the Gospel. He reflects on the early Christians' boldness and their refusal to conform to the world, which ultimately led to their profound influence. The sermon calls Christians to embrace their identity as citizens of Heaven and to shine as lights in a dark world.
Fellowship With Christians - Introductory Remarks
By George Cutting0PSA 139:23JHN 13:1JHN 16:14JHN 17:61PE 3:18George Cutting preaches about the importance of personal piety and wholehearted devotion to Christ, emphasizing the significance of being right with God in secret as well as in public. He highlights the need for believers to examine their hearts and surrender any selfish reserves to the Lord, acknowledging His infinite and eternal love. Cutting encourages believers to maintain a close relationship with Christ, reflecting His moral beauty and joyfully anticipating being with Him in eternity.
John 17:6-13
By St. John Chrysostom0DAN 4:27LUK 11:41JHN 17:6JHN 17:91CO 14:20John Chrysostom preaches on the manifestation of God's Name to humanity through Jesus Christ, emphasizing the Father's love for the Son and the unity between them. He explains how believers are entrusted to the Son by the Father, highlighting the importance of faith in Jesus. Chrysostom delves into the significance of keeping God's word by believing in Christ and the disciples' understanding of Jesus' teachings. He reflects on Jesus' prayer for believers, expressing His desire for them to comprehend the depth of God's love. Chrysostom also discusses the fulfillment of Scripture through the Son's relationship with His disciples and the importance of seeking heavenly treasures over earthly possessions.
Exposition on Psalm 22
By St. Augustine0PSA 21:1PSA 22:17MAT 27:39JHN 17:6JHN 20:1ROM 6:9St. Augustine preaches on Psalm 21, reflecting on the words spoken by Jesus Christ Himself during His resurrection. The psalm portrays the suffering and humility of Christ, from being forsaken to being mocked and crucified, emphasizing His ultimate sacrifice for humanity's salvation. It delves into the deep spiritual significance of Christ's journey, from His birth to His crucifixion, highlighting the rejection and persecution He faced. The psalm also points to the future generation that will serve the Lord and declare His righteousness, symbolizing the spread of the Gospel and the establishment of a new people born through faith.
Hebrews 12:25-29
By D.S. Warner0MAT 3:12LUK 3:17JHN 17:6JHN 17:20ACT 2:42ACT 20:281CO 1:21CO 1:101TI 3:15D.S. Warner preaches about the importance of thorough sanctification and the need to remove denominational divisions within the church. He emphasizes that true holiness destroys denominations and that personal consecration and faith are essential to purging the sin of division. Warner urges individuals to reject sectarianism, adhere only to the one church founded by Christ, and seek visible unity as prayed for by Jesus. He warns against the evils of party spirit, rivalry, and contention caused by denominationalism, stressing that the church must return to its original unity to exhibit God's love and truth to the world.
(New Wine in New Wineskins) 6. the New Covenant - a Partnership With Jesus
By Zac Poonen0PSA 16:11MAT 11:28JHN 1:18JHN 14:16JHN 17:6JHN 17:11PHP 2:12HEB 4:10HEB 4:161JN 5:3Zac Poonen preaches on the revelation of God as a loving Father through Jesus, contrasting the false portrayals of God by the Pharisees and Satan. He emphasizes the importance of knowing God as a Father to experience the fullness of the new covenant, where God provides grace and help through the Holy Spirit. Poonen highlights the difference between the old and new covenants, where under grace, God enables believers to keep His commandments through Jesus as an Example and the Holy Spirit as a Helper. He warns against falling into legalism or false grace, stressing the need for partnership with Jesus in every aspect of life.
Our Daily Homily - 2 Thessalonians
By F.B. Meyer0Glorifying GodSanctificationJHN 17:6ROM 8:291CO 6:19EPH 5:26PHP 1:62TH 1:112TH 2:131JN 4:8REV 1:9F.B. Meyer emphasizes the importance of glorifying the name of Jesus Christ as the supreme purpose of a Christian's life, urging believers to enter into a partnership with the Holy Spirit to achieve this aim. He reassures that God will fulfill every desire for goodness, encouraging Christians to trust in His ability to realize their aspirations. Meyer reflects on God's eternal choice of believers for salvation, highlighting the transformative power of the Holy Spirit in sanctification. He calls for believers to be directed into the love of God and to embody the patience of Christ as they await His return. Ultimately, the sermon inspires a commitment to live a life that magnifies Jesus in every aspect.
Matthew 7:21-23. He Predicts the Rejection of the False Professor.
By Favell Lee Mortimer0PSA 51:10MAT 6:33MAT 7:21JHN 17:6HEB 13:20Favell Lee Mortimer preaches a solemn warning from Jesus, emphasizing the importance of doing the will of God to enter heaven. Jesus reveals himself as the Judge of men, declaring that many will be lost by merely professing faith without true obedience. Mortimer highlights the necessity of seeking grace from God, being born again, and having the Spirit of God to sincerely seek to please Him out of love. The sermon urges self-examination to ensure being born again, washed by Christ's blood, filled with the Spirit, and actively doing God's will to avoid the severe disappointment of missing out on heaven.
(A Spiritual Leader) 5. Balanced by the Body of Christ
By Zac Poonen0MAT 9:12LUK 6:26JHN 17:61CO 12:41CO 12:12Zac Poonen preaches on the importance of recognizing our imbalances in ministry and finding balance by working together with other members in the Body of Christ, each with different gifts and callings. Just as a hospital has various departments to cater to different needs, the Body of Christ has a variety of ministries and spiritual gifts to help people. It is crucial to understand our specific calling in the Body and cooperate with others to fulfill all that God wants to accomplish. The success of our ministry should not be judged by popularity or statistics, but by faithfulness to the unique ministry God has entrusted to us in Christ's Body.
The Pearl of Great Price
By Thomas Bradbury0ISA 65:1MAT 13:45JHN 17:6ACT 20:28ROM 10:20GAL 2:20HEB 2:14Thomas Bradbury preaches on the parable of the Merchantman seeking goodly pearls, emphasizing the deep spiritual truths hidden in the Scriptures. He highlights the seeking nature of God throughout the Bible, from seeking Adam and Eve in the garden to seeking and saving His lost sheep, silver, and sons. The Merchantman represents Christ, who finds His Church, the one pearl of great price, in the depths of human depravity and corruption, and willingly sells all He has to purchase and redeem His beloved bride.
The Great Things God Has Done for His People
By William Gadsby02SA 23:5PSA 126:3ISA 55:3LUK 5:31JHN 6:37JHN 17:6ROM 3:19ROM 8:292CO 3:5EPH 1:5HEB 9:221PE 3:18William Gadsby preaches about the great mysteries of salvation that many struggle to comprehend, including God's saving power for even the worst sinners, the method of salvation through God's electing love, and the role of God the Spirit in revealing and maintaining salvation in the hearts of believers. He emphasizes the need for true surrender and acknowledgment of one's sinful state before experiencing God's compassion and love. Gadsby highlights the importance of being part of God's spiritual family, predestined for eternal life, and the necessity of being brought out of spiritual captivity to truly understand and appreciate the great things God has done for His people.
Christ's Intercessory Prayer
By Thomas Reade0JHN 14:16JHN 17:6JHN 17:20JHN 17:24JHN 17:261JN 2:27Thomas Reade preaches on Christ's intercessory prayer, emphasizing the rich consolation it brings to the Church. The sermon delves into the character and privileges of believers as gifts from the Father to the Son, highlighting the sanctifying nature of true faith and the unity among believers. Reade urges faithful ministers to distinguish true faith from self-delusion and nominal Christianity, emphasizing the need for a genuine, transformative relationship with Christ. The sermon underscores the importance of faith, repentance, and belief in Jesus' divinity, drawing parallels to the redemption of Saul of Tarsus and the character of Christ's redeemed people.
They Are Attended With a Conviction of the Reality and Certainty of Divine Things.
By Jonathan Edwards0MAT 16:15JHN 6:68JHN 17:6ACT 8:372CO 4:112TI 1:12HEB 3:6HEB 11:11JN 4:131JN 5:4Jonathan Edwards preaches about the importance of having truly gracious affections that are accompanied by a reasonable and spiritual conviction of the judgment, emphasizing the solid and effectual conviction of the truth of divine things. He explains that all true Christians have a thorough conviction of the gospel's great truths, ruling in their hearts and influencing their lives. Edwards warns against religious affections that lack a genuine conviction of the mind, highlighting the need for a spiritual belief founded on real evidence and a reasonable persuasion of the truth of the Christian religion.
Acceptable Present to the Lord of Hosts
By J.C. Philpot0PSA 107:12ISA 18:7MAT 7:3JHN 17:6ROM 3:23PHP 3:7HEB 12:22Joseph Philpot preaches about the nature of the present that is brought to the Lord of hosts, describing a people who are scattered, peeled, meted out, trodden under foot, and whose land the rivers have spoiled. He emphasizes the importance of coming to the Lord in humility, acknowledging our unworthiness and need for Jesus as our righteousness and salvation. Philpot highlights the contrast between worldly expectations and the true acceptance found in presenting our brokenness and emptiness to God at mount Zion, where Jesus is received as our all in all.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
II. Our Lord's Prayer for His Disciples, Joh 17:6-19 I have manifested thy name - Εφανερωσα, I have brought it into light, and caused it to shine in itself, and to illuminate others. A little of the Divine nature was known by the works of creation; a little more was known by the Mosaic revelation: but the full manifestation of God, his nature, and his attributes, came only through the revelation of Christ. The men which thou gavest me - That is, the apostles, who, having received this knowledge from Christ, were, by their preaching and writings, to spread it through the whole world. Out of the world - From among the Jewish people; for in this sense is the word κοσμος to be understood in various parts of our Lord's last discourses. Thine they were - Objects of thy choice; and thou gavest them to me from among this very unbelieving people, that they might be my disciples and the heralds of my salvation. And they have kept thy word - Though their countrymen have rejected it; and they have received me as thy well beloved Son in whom thou delightest.
Jamieson-Fausset-Brown Bible Commentary
From praying for Himself He now comes to pray for His disciples. I have manifested--I manifested. thy name--His whole character towards mankind. to the men thou gavest me out of the world--(See on Joh 6:37-40).
John Gill Bible Commentary
I have manifested thy name,.... Not the "Nomen Tetragrammaton", the name of four letters, the name "Jehovah", and which the Jews call "Shemhamphorash", and say is ineffable, and to be pronounced by Adonai; who also speak of other names, and say (i), "truly the former wise men had holy names, which they received from the prophets, as the name of "seventy two" letters, and the name of "forty two" letters, and the name of "twelve" letters, and many other holy names; and by which they could do new signs and wonders in the world; but they did not make use of them, only in case of necessity, as in a time of persecution and distress.'' The name of twelve letters, Galatinus (k) pretends, is Father, Son, and Holy Ghost, the words for which in the Hebrew language consist of twelve letters; and that of forty two letters he makes to be this, the Father God, the Son God, the Holy Ghost God, yet there are not three Gods, but one God; or thus, the Father God, the Son God, the Holy Ghost God, three in one, one in three; the Hebrew words for which contain forty two letters; but the authorities by which he would support all this are insufficient. However, it is none of these names, nor any other scriptural ones, that are here meant; but either God himself, or the perfections of his nature, or his will of command, or rather his Gospel; unless Christ himself, or his name Jesus, God by the angel gave him, and in whose name there is salvation, and no other can be thought to be meant; and which, as it was manifested to his disciples, so it is to all whom God has chosen and given to Christ: unto the men which thou gavest me out of the world; which is to be understood, not merely of their being given to him as apostles, nor of their being given and brought to him in the effectual calling only, but of an eternal act of God's in election, and in the covenant of grace; when these persons were given to Christ as his spouse, his spiritual seed and offspring, the sheep of his pasture, and his portion and inheritance, to be saved and preserved by him; which as it is an instance of love and care on God's part to give, and of grace and condescension on Christ's to receive, so of distinguishing goodness, to the persons given; since not all the world, but some of it, share in this favour: thine they were, and thou gavest them me; the persons given were not the Father's merely by creation; for so others are his also; nor would they be peculiarly his, for they are the son's likewise in this sense; but they are his by electing grace, which is the peculiar act of the Father in Christ, and is unto salvation by him, through the sanctification of the Spirit; these are chosen to be his peculiar people, and given to Christ as such: and they have kept thy word; the Gospel, not only in their memories, but in their hearts; and having publicly professed it, they defended it valiantly against the enemies of it, and kept it pure and incorrupt; this shows that the Gospel is meant by the name of God manifested to these persons. (i) Shaare ora, fol. 1. 3. (k) De Arcan. Cathol. ver. l. 2. c. 11, 12.
Matthew Henry Bible Commentary
Christ, having prayed for himself, comes next to pray for those that are his, and he knew them by name, though he did not here name them. Now observe here, I. Whom he did not pray for (Joh 17:9): I pray not for the world. Note, There is a world of people that Jesus Christ did not pray for. It is not meant of the world of mankind general (he prays for that here, Joh 17:21, That the world may believe that thou hast sent me); nor is it meant of the Gentiles, in distinction from the Jews; but the world is here opposed to the elect, who are given to Christ out of the world. Take the world for a heap of unwinnowed corn in the floor, and God loves it, Christ prays for it, and dies for it, for a blessing is in it; but, the Lord perfectly knowing those that are his, he eyes particularly those that were given him out of the world, extracts them; and then take the world for the remaining heap of rejected, worthless chaff, and Christ neither prays for it, nor dies for it, but abandons it, and the wind drives it away. These are called the world, because they are governed by the spirit of this world, and have their portion in it; for these Christ does not pray; not but that there are some things which he intercedes with God for on their behalf, as the dresser for the reprieve of the barren tree; but he does not pray for them in this prayer, that have not part nor lot in the blessings here prayed for. He does not say, I pray against the world, as Elias made intercession against Israel; but, I pray not for them, I pass them by, and leave them to themselves; they are not written in the Lamb's book of life, and therefore not in the breast-plate of the great high-priest. And miserable is the condition of such, as it was of those whom the prophet was forbidden to pray for, and more so, Jer 7:16. We that know not who are chosen, and who are passed by, must pray for all men, Ti1 2:1, Ti1 2:4. While there is life, there is hope, and room for prayer. See Sa1 12:23. II. Whom he did pray for; not for angels, but for the children of men. 1. He prays for those that were given him, meaning primarily the disciples that had attended him in this regeneration; but it is doubtless to be extended further, to all who come under the same character, who receive and believe the words of Christ, Joh 17:6, Joh 17:8. 2. He prays for all that should believe on him (Joh 17:20), and it is not only the petitions that follow, but those also which went before, that must be construed to extend to all believers, in every place and every age; for he has a concern for them all, and calls things that are not as though they were. III. What encouragement he had to pray for them, and what are the general pleas with which he introduces his petitions for them, and recommends them to his Father's favour; they are five: - 1. The charge he had received concerning them: Thine they were, and thou gavest them me (Joh 17:6), and again (Joh 17:9), Thou whom thou hast given me. "Father, those I am now praying for are such as thou hast entrusted me with, and what I have to say for them is in pursuance of the charge I have received concerning them." Now, (1.) This is meant primarily of the disciples that then were, who were given to Christ as his pupils to be educated by him while he was on earth, and his agents to be employed for him when he went to heaven. They were given him to be the learners of his doctrine, the witnesses of his life and miracles, and the monuments of his grace and favour, in order to their being the publishers of his gospel and the planters of his church. When they left all to follow him, this was the secret spring of that strange resolution: they were given to him, else they had not given themselves to him. Note, The apostleship and ministry, which are Christ's gift to the church, were first the Father's gift to Jesus Christ. As under the law the Levites were given to Aaron (Num 3:9), to him (the great high priest of our profession) the Father gave the apostles first, and ministers in every age, to keep his charge, and the charge of the whole congregation, and to do the service of the tabernacle. See Eph 4:8, Eph 4:11; Psa 68:18. Christ received this gift for men, that he might give it to men. As this puts a great honour upon the ministry of the gospel, and magnifies that office, which is so much vilified; so it lays a mighty obligation upon the ministers of the gospel to devote themselves entirely to Christ's service, as being given to him, (2.) But it is designed to extend to all the elect, for they are elsewhere said to be given to Christ (Joh 6:37, Joh 6:39), and he often laid a stress upon this, that those he was to save were given to him as his charge; to his care they were committed, from his hand they were expected, and concerning them he received commandments. He here shows, [1.] That the Father had authority to give them: Thine they were. He did not give that which was none of his own, but covenanted that he had a good title. The elect, whom the Father gave to Christ, were his own in three ways: - First, they were creatures, and their lives and beings were derived from him. When they were given to Christ to be vessels of honour, they were in his hand, as clay in the hand of the potter, to be disposed of as God's wisdom saw most for God's glory. Secondly, They were criminals, and their lives and beings were forfeited to him. It was a remnant of fallen mankind that was given to Christ to be redeemed, that might have been made sacrifices to justice when they were pitched upon to be the monuments of mercy; might justly have been delivered to the tormentors when they were delivered to the Saviour. Thirdly, They were chosen, and their lives and beings were designed, for him; they were set apart for God, and were consigned to Christ as his agent. This he insists upon again (Joh 17:7): All things whatsoever thou hast given me are of thee, which, though it may take in all that appertained to his office as Mediator, yet seems especially to be meant of those that were given him. "They are of thee, their being is of thee as the God of nature, their well-being is of thee as the God of grace; they are all of thee, and therefore, Father, I bring them all to thee, that they may be all for thee." [2.] That he did accordingly give them to the Son. Thou gavest them to me, as sheep to the shepherd, to be kept; as patients to the physician, to be cured; children to a tutor, to be educated; thus he will deliver up his charge (Heb 2:13), The children thou hast given me. They were delivered to Christ, First, That the election of grace might not be frustrated, that not one, no not of the little ones, might perish. That great concern must be lodged in some one good hand, able to give sufficient security, that the purpose of God according to election might stand. Secondly, That the undertaking of Christ might not be fruitless; they were given to him as his seed, in whom he should see of the travail of his soul and be satisfied (Isa 53:10, Isa 53:11), and might not spend his strength, and shed his blood, for nought, and in vain, Isa 49:4. We may plead, as Christ does, "Lord, keep my graces, keep my comforts, for thine they were, and thou gavest them to me." 2. The care he had taken of them to teach them (Joh 17:6): I have manifested thy name to them. I have given to them the words which thou gavest to me, Joh 17:8. Observe here, (1.) The great design of Christ's doctrine, which was to manifest God's name, to declare him (Joh 1:18), to instruct the ignorant, and rectify the mistakes of a dark and foolish world concerning God, that he might be better loved and worshipped. (2.) His faithful discharge of this undertaking: I have done it. His fidelity appears, [1.] In the truth of the doctrine. It agreed exactly with the instructions he received from his Father. He gave not only the things, but the very words, that were given him. Ministers, in wording their message, must have an eye to the words which the Holy Ghost teaches. [2.] In the tendency of his doctrine, which was to manifest God's name. He did not seek himself, but, in all he did and said, aimed to magnify his Father. Note, First, It is Christ's prerogative to manifest God's name to the souls of the children of men. No man knows the Father, but he to whom the Son will reveal him, Mat 11:27. He only has acquaintance with the Father, and so is able to open the truth; and he only has access to the spirits of men, and so is able to open the understanding. Ministers may publish the name of the Lord (as Moses, Deu 32:3), but Christ only can manifest that name. By the word of Christ God is revealed to us; by the Spirit of Christ God is revealed in us. Ministers may speak the words of God to us, but Christ can give us his words, can put them in us, as food, as treasure. Secondly, Sooner or later, Christ will manifest God's name to all that were given him, and will give them his word, to be the seed of their new birth, the support of their spiritual life, and the earnest of their everlasting bliss. 3. The good effect of the care he had taken of them, and the pains he had taken with them, (Joh 17:6): They have kept they word (Joh 17:7), they have known that all things are of thee (Joh 17:8); they have received thy words, and embraced them, have given their assent and consent to them, and have known surely that I came out from thee, and have believed that thou didst send me. Observe here, (1.) What success the doctrine of Christ had among those that were given to him, in several particulars: - [1.] "They have received the words which I gave them, as the ground receives the seed, and the earth drinks in the rain." They attended to the words of Christ, apprehended in some measure the meaning of them, and were affected with them: they received the impression of them. The word was to them an ingrafted word. [2.] "They have kept thy word, have continued in it; they have conformed to it." Christ's commandment is then only kept when it is obeyed. Those that have to teach others the commands of Christ ought to be themselves observant of them. It was requisite that these should keep what was committed to them, for it was to be transmitted by them to every place for every age. [3.] "They have understood the word, and have been sensible on what ground they went in receiving and keeping it. They have been aware that thou art the original author of that holy religion which I am come to institute, that all things whatsoever thou hast given me are of thee." All Christ's offices and powers, all the gifts of the Spirit, all his graces and comforts, which God gave without measure to him, were all from God, contrived by his wisdom, appointed by his will, and designed by his grace, for his own glory in man's salvation. Note, It is a great satisfaction to us, in our reliance upon Christ, that he, and all he is and has, all he said and did, all he is doing and will do, are of God, Co1 1:30. We may therefore venture our souls upon Christ's mediation, for it has a good bottom. If the righteousness be of God's appointing, we shall be justified; if the grace be of his dispensing, we shall be sanctified. [4.] They have set their seal to it: They have known surely that I came out from God, Joh 17:8. See here, First, What it is to believe; it is to know surely, to know that it is so of a truth. The disciples were very weak and defective in knowledge; yet Christ, who knew them better than they knew themselves, passes his word for them that they did believe. Note, We may know surely that which we neither do nor can know fully; may know the certainty of the things which are not seen, though we cannot particularly describe the nature of them. We walk by faith, which knows surely, not yet by sight, which knows clearly. Secondly, What it is we are to believe: that Jesus Christ came out from God, as he is the Son of God, in his person the image of the invisible God, and that God did not send him; that in his undertaking he is the ambassador of the eternal king: so that the Christian religion stands upon the same footing, and is of equal authority, with natural religion; and therefore all the doctrines of Christ are to be received as divine truths, all his commands obeyed as divine laws, and all his promises depended upon as divine securities. (2.) How Jesus Christ here speaks of this: he enlarges upon it, [1.] As pleased with it himself. Though the many instances of his disciples' dulness and weakness had grieved him, yet their constant adherence to him, their gradual improvements, and their great attainments at last, were his joy. Christ is a Master that delights in the proficiency of his scholars. He accepts the sincerity of their faith, and graciously passes by the infirmity of it. See how willing he is to make the best of us, and to say the best of us, thereby encouraging our faith in him, and teaching us charity to one another, [2.] As pleading it with the Father. He is praying for those that were given to him; and he pleads that they had given themselves to him. Note, The due improvement of grace received is a good plea, according to the tenour of the new covenant, for further grace; for so runs the promise. To him that hath shall be given. Those that keep Christ's word, and believe on him, let Christ alone to commend them, and, which is more, to recommend them to his Father. 4. He pleads the Father's own interest in them (Joh 17:9): I pray for them, for they are thine; and this by virtue of a joint and mutual interest, which he and the Father have in what pertained to each: All mine are thine, and thine are mine. Between the Father and Son there can be no dispute (as there is among the children of men) about meum and tuum - mine and thine, for the matter was settled from eternity; all mine are thine, and thine are mine. Here is, (1.) The plea particularly urged for his disciples: They are thine. The consigning of the elect to Christ was so far from making them less the Father's that it was in order to making them the more so. Note, [1.] All that receive Christ's word, and believe in him, are taken into covenant-relation to the Father, and are looked upon as his; Christ presents them to him, and they, through Christ, present themselves to him. Christ has redeemed us, not to himself only, but to God, by his blood, Rev 5:9, Rev 5:10. They are first-fruits unto God, Rev 14:4. [2.] This is a good plea in prayer, Christ here pleads it, They are thine; we may plead it for ourselves, I am thine, save me; and for others (as Moses, Exo 32:11), "They are thy people. They are thine; wilt thou not provide for thine own? Wilt thou not secure them, that they may not be run down by the devil and the world? Wilt thou not secure thy interest in them, that they may not depart from thee? They are thine, own them as thine." (2.) The foundation on which this plea is grounded: All mine are thine, and thine are mine. This bespeaks the Father and Son to be, [1.] One in essence. Every creature must say to God, All mine are thine; but none can say to him, All thine are mine, but he that is the same in substance with him and equal in power and glory. [2.] One in interest; no separate or divided interests between them. First, What the Father has as Creator is delivered over to the Son, to be used and disposed of in subserviency to his great undertaking. All things are delivered to him (Mat 11:27); the grant is so general that nothing is excepted but he that did put all things under him. Secondly, What the Son has as Redeemer is designed for the Father, and his kingdom shall shortly be delivered up to him. All the benefits of redemption, purchased by the Son, are intended for the Father's praise, and in his glory all the lines of his undertaking centre: All mine are thine. The Son owns none for his that are not devoted to the service of the Father; nor will any thing be accepted as a piece of service to the Christian religion which clashes with the dictates and laws of natural religion. In a limited sense, every true believer may say, All thine are mine; if God be ours in covenant, all he is and has is so far ours that it shall be engaged for our good; and in an unlimited sense every true believer does say, Lord, all mine are thine; all laid at his feet, to be serviceable to him. And what we have may be comfortably committed to God's care and blessing when it is cheerfuly submitted to his government and disposal: "Lord, take care of what I have, for it is all thine." 5. He pleads his own concern in them: I am glorified in them - dedoxasmai. (1.) I have been glorified in them. What little honour Christ had in this world was among his disciples; he had been glorified by their attendance on him and obedience to him, their preaching and working miracles in his name; and therefore I pray for them. Note, Those shall have an interest in Christ's intercession in and by whom he is glorified. (2.) "I am to be glorified in them when I am gone to heaven; they are to bear up my name." The apostles preached and wrought miracles in Christ's name; the Spirit in them glorified Christ (Joh 16:14): "I am glorified in them, and therefore," [1.] "I concern myself for them." What little interest Christ has in this degenerate world lies in his church; and therefore it and all its affairs lie near his heart, within the veil. [2.] "Therefore I commit them to the Father, who has engaged to glorify the Son, and, upon this account, will have a gracious eye to those in whom he is glorified." That in which God and Christ are glorified may, with humble confidence, be committed to God's special care.
Tyndale Open Study Notes
17:6 This verse summarizes Christ’s mission. He revealed the true person of God to the world, gathered up God’s people into his flock, and instructed them in obedience. The result of this work is the church.