Thus this petition is a testimony to Jesus" commitment to do the Father"s will even to the point of dying on the cross. The hour of Gethsemane was that moment which Satan judged favorable to subject Jesus to the new test which he was reserving for Him. Now we have a shift from the vine of last weekâs text to love. In Daniel 7:13-14, when the son of man comes into the presence of the Ancient of Days, He comes out of suffering (John 17:25 - for the son of man is both people and prince) to receive ‘dominion and glory and a kingdom’. It is also the object of Christâs prayer, that his death may produce, through the power of the Heavenly Spirit, such fruit as had been decreed by the eternal purpose of God; for he says thatthe hour is come, not an hour which is determined by the fancy of men, but an hour which God had appointed. “And will declare it.” As if, though they knew the Father, there was far more to know. AS THE GRAND ORGAN OF REFORMATION. “The love wherewith Thou hast loved Me.”. He determines to put sin away from Him; absolutely, irrevocably, eternally, to banish all and every sin, and every phase of sin, and every shade of sin, and every degree of sin, out of His own sight for ever. In him â Or, through him, as Beza understands it; was life â He was the living and powerful Word, which was the source of life to every living creature, as well as of being to all that exists. The thought of Christ’s prayer in this verse is expanded in St. Paul’s prayer in Ephesians 3:17-19. IV. i., p. 69; vol. Never does Jesus say in prayer, 'Our Father,' though He directs His disciples to do it; but always "Father," and once, during His Agony, "My Father:" thus severing Himself as Man from all other men, as the "Separate from sinners," though "Bone of our bone, and Flesh of our flesh. me may be in them, and I in them — This eternal love of the Father, resting first on Christ, is by His Spirit imparted to and takes up its permanent abode in all that believe in Him; and “He abiding in them and they in Him” (John 15:5), they are “one Spirit.” “With this lofty thought the Redeemer closes His prayer for His disciples, and in them for His Church through all ages. Jesus! III. See 3:17 for a further discussion of ârealized eschatologyâ in the Fourth Gospel. Acts 17:26-27. âThe single origin of men and their adjusted diffusion upon the earth was also His work, in order that they should seek and find Him who is near to all.â á¼ÏÎ¿Î¯ÏÎµ â¦ ÎºÎ±ÏÎ¿Î¹ÎºÎµá¿Î½] He has made that, from (proceeding from) one blood, every nation of men should dwell upon all the face of the earth (comp. John 11:26. (a) Holy. The first of these stages is, in this prayer, viewed as past. The ÎºÎ±Î¯ after á¼µÎ½Î± is spurious: it weakens the idea, so important in the present connection, that the glorification of the Son here comes into consideration only as means to an end. The second being that of which they now stood in need, and all depending upon that, the burden of this prayer is devoted to that sphere of His work: "Keep through Thine own name those whom Thou hast given Me;" "I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil;" "Sanctify them through Thy truth, Thy word is truth." (Augustin: He shows that all time, and all that in time is permitted to be done or suffered, was appointed by Him who is above subjection to time.) Plug in, Turn on and Be En light ened! thou blessed Lord! You need not go abroad to find the Lord Jesus Christ. Thou and Thy love; and I and My love.— ἐν αὐτοῖς ᾖ, may be in them) that Thou mayest love them in themselves with the same love wherewith Thou lovest Me: that their heart may be the theatre and scene wherein is to be exercised this love. "with the Holy Spirit sent down from heaven,", "that the world may know that Thou lovedst them as Thou lovedst Me", "bring all things to their remembrance, whatsoever He had spoken to them,", "Keep through Thine own name those whom Thou hast given Me;", "The glory which Thou hast given Me I have given them, that they may be one even as We are one". The things in the last few chapters. It is a passage which "surpasses all literature in its setting forth the identity of being, power, and love, in the twofold personality of the God-Man.". And then the thought passes on to that fulness which has been present all through this last discourse and prayer, “and I in them.” (Comp. Oh, blessed guests! In the details not a word has been met whose appropriateness and fitness to the given situation has not been proved by exegesis. 1. The distinction is very clear and emphasises that Jesus does make this specific distinction between the Apostles on the one hand and all who followed them on the other, a distinction we have already observed in chapters 14-16. Хотя здесь говорится об апостолах, то же самое можно отнести и к нам. And will declare it - or 'make it known' [ egnoorisa (Greek #1107) ... gnoorisa (Greek #1107)]. THE GREAT LOVE WHICH GOD BEARS TO HIS CHILDREN It is here compared to the love which God bears to Christ. The original sentence of God against sin was fulfilled to the letter. ., Psalms 121:1; Psalms 123:1. This transfusion of love can only be accomplished through a manifestation of the Divine character. 26. The sacerdotal prayer is, as it were, the amen added by Jesus to His work accomplished here on earth; it forms thus the climax of this part, which is intended to trace out the development of faith in the disciples (chs. Through Him they and all believers receive the spirit of adoption, and cry, as He cried, âAbba, Father.â For the thought of the hour, comp. Однако следует отметить фразу «Я в них». Oh! After all that, Jesus begins to pray. In this context, the bearing of fruit is generalized. Father, the hour is come. Note on John 14:31. That the love with which thou hast loved me may be in them; that is, that thou mayest love them in me, or, that the love with which thou hast loved me may be extended to them; for, strictly speaking, the love with which God loves us is no other than that with which he loved his Son from the beginning, so as to render us also acceptable to him, and capablc of being loved in Christ. Having promised the coming of the Spirit, he raised them to a better hope, and discoursed to them about the splendor and glory of his reign. "Walking in the light as He is in the light, we have fellowship One with the other-He with us and we with Him" - uplifting, invigorating, transfiguring fellowship. (1) These words spake Jesus, and lifted up his eyes to heaven.âComp. John 17:5). The name of God is His moral character. Knowledge distinguishing us from the world. Perhaps no part of our Lord's words has been less understood, or more perverted, than the seventeenth chapter of St. John. Choose a verse from 'John 19' to begin your 'Verse-by-Verse' study of God's Word using the more than 100 commentaries available on StudyLight.org He looked towards heaven, not as if Godâs presence were confined to heaven, for He filleth also the earth, (Jeremiah 23:24,) but because it is there chiefly that his majesty is displayed. In Matthew, Mark, and Luke, when Jesus prays before his â¦ Continue reading "Commentary on John 17:20-26" Indeed, as this Intercessory prayer of Christ, though actually presented on earth and before His death, represents His work in the flesh in nearly every verse as already past-insomuch that He says, "Now I am no more in the world" - we are to regard it, and the Church has always so regarded it, as virtually a prayer from within the veil, or a kind of specimen of the things He is now asking, and the style in which He now asks them, at the right hand of God. —Love from God resting upon them, and to God dwelling in them. cit., II, p. 340. (7) Hardly anything in this prayer is more remarkable than the much that Christ makes in it of the exceedingly small amount of light and faith to which His most advanced disciples had up to that time attained. That this hour is meant is shown by the petition which follows: , “glorify Thy Son”. in mercy to thy Church, grant that none may run unsent; but that all may bear with them, the same sweet testimony as Jesus in this address to his Father gave, concerning his Apostles: As thou hast sent me into the world; even so have I also sent them into the world. On nothing less than, "Thus saith the Lord," has the soul that repose which it irresistibly yearns for; but on this it enjoys unruffled peace, the peace of God which passeth all understanding. 2. (5) And now, O Father, glorify thou me with thine own self. “I have declared to them Thy name.” The name was the Jewish formulary for God; His perfections, glory, grace. 2. We are told, indeed, that the publican, with downcast eyes, prayed aright to God, (Luke 18:13,) but that is not inconsistent with what has now been stated; for, though he was confused and humbled on account of his sins, still this self-abasement did not prevent him from seeking pardon with full confidence. Jesus spoke these things; and lifting up His eyes to heaven, He said, "Father, the hour has come; glorify Your Son, that the Son may glorify You, To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient, Baker Evangelical Dictionary of Biblical Theology, Hastings' Dictionary of the New Testament, The Hawker's Poor Man's Concordance And Dictionary, International Standard Bible Encyclopedia. Large it is—for it reaches from hell to heaven, and girdles the universe. But it may not be amiss to call the reader's attention to the studious care with which Jesus avoids mixing Himself up with His disciples as He associates Himself with the Father. The passage can be divided into three sections. 14;) third, his parting address of prediction, warning, and consolation, (chap. Thus the antithesis is between all men, good and bad, on the one hand, and himself in conjunction with the Father on the other. We are like babes, unskilful in the word of righteousness. The Divine glory attended the Son of God even in His state of humiliation (comp. , , “Father,” the simplest and most intimate form of address, cf.John 11:41, John 12:27. What it is not. 3. words = things; i.e. The phrase. (6) Small indeed was the saving fruit of Christ's personal ministry-few the souls that were thoroughly won to Him; but those few-how dear were they to Him, as the representatives and pledges of a mighty harvest to come! Luke 22:53 : "This is your hour and the power of darkness." ’ . “I”--love and Christ come together. Christ discharged the office of Teacher, but, in order to make known the Father, he employed the secret revelation of the Spirit, and not the sound of his voice alone. It was the last final period of His life from the moment when He knew that the end was coming (John 13:1). (Jude 1:24). I have declared unto them thy name, etc. John 14-17 New King James Version (NKJV) The Way, the Truth, and the Life. It is an everlasting love. “The hour is come,” i.e., the hour appointed for the glorification of the Son; cf.John 2:4; John 12:23. Those for whom He prays have received His word, and are His already. Some in themselves; some in Christ. And I in them. It is offered in the same place, while the disciples stand around, and in the same frame of mind as that in which Jesus had just spoken; so that, when we read of His ‘lifting up His eyes to heaven,’ we must think of them as full alike of holy devotion and of the consciousness of completed victory. How much more, then, must Christ's prayers, and this one above all, have been of that character! Comp. As you can place no limit to God’s love to the Mediator, so you can place no limit to His love to the people He has redeemed. The title "Father" was, of course, Jesus" common way of referring to God"s relationship to Himself ( John 11:41; John 12:27; cf. 3. This love is of a very peculiar sort. From it cannot be argued that they were in the open air. Он лишь тогда начинает любить нас, когда мы прививаемся к телу возлюбленного Сына. Everything in these beautiful words is supernatural, because He who speaks is the only Son who has come from heaven; but at the same time everything in them is natural, for He speaks as a son speaks to his father." After Jesus finished saying this. John 20:17, “I ascend unto My Father and your Father;” with which comp. This alone can adequately explain the apostolic preference for "Jesus Christ," as used so many times in the New Testament. âI,â âThou,â âTheeâMe,â âon earth,â âwith Thine own self.â (Comp. John 18—J. John 17:1. This is how some believers respond in similar situations. Unlimited in its degree. They are, first, the colloquy and events during the supper, (chap. (c) Merciful; “Who is a God like unto Thee.”. Comp. xvi., p. 225; G. T. Coster, Christian World Pulpit, vol. It is not a bestowal of personal glory for which Jesus prays, for such a thought would both be out of keeping with the mind of Him who never sought His own glory, and would compel us to understand the word ‘glorify’ in the first clause in a sense wholly different from any that can be given it in the second. It is pervaded with pathos, which runs as an.
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