Part-1 " THE INTERCEDING CHRIST'

JOHN 17;1-4 (savior's Words in red)    

The 17th chapter of the Gospel of John contains the longest prayer that our LORD and Saviour offered during His public ministry on earth. It has been justly designated by some as His High Priestly Prayer. This prayer was offered in the presence of His apostles, immediately following the insti­tution and celebration of the LORD’s supper and the Paschal discourse as is recorded in chapters 14 thru 16. One can’t help but notice the condensed power of expression and comprehensiveness of meaning which has affected the hearts and minds of Gods Israel people as few other scriptures has done.

In this remarkable Prayer the veil is drawn aside and we are admitted, with our Great High Priest, into the “holiest of holies”. As we approach the secret place of the tabernacle of the Most High, it behooves us to put off our shoes and listen with humble, reverent and prepared hearts, for the place where we now stand is indeed hallowed or holy ground. Of this Prayer Martin Luther said, “Here, Jesus opens up the depth of His heart, both in reference to us and to His Father, and He pours all out. It sounds so honest, so simple; it is so deep, so rich, so wide, no one can fathom it.” The reformer Melancthon, a colleague of Luthers said; “There is no voice which has ever been heard, either in heaven or in earth, more exalted, more holy, more fruitful, more sublime, than the prayer offered up by the Son of.God Himself.”  That great Scottish reformer John Knox had this chapter read to him in his final illness on his death bed This Prayer here in John 17 is a wonderful specimen of the communications which were between the Son of God and His Father while He was here on earth. We should thank Yahweh God that the Holy Spirit has been pleased to record at length Christ’s Prayer in the upper room.

In this 17th chapter our Saviour prays as the eternal Son,  now in the form of a servant, in His mediatorial character. In the first 16 chapters of the gospel of John we have seen Christ dealing with believers in the name of the Father, opening His counsels to them. Now we find Him communicating with the Father on the behalf of believers, presenting their cause to Him. And, the man Jesus having been crucified, buried, resurrected and ascended into heaven performs that same work today; speaking to us in word and speaking for us in His intercession on High. The prayer of Jesus Christ which is the 17th chapter of John is a standing monument of His affection for the Church. We are permitted to read that which the apostles heard, the desires of His heart as He spread them before the Father, while seeking the temporal, spiritual and eternal welfare of those who are His own. This prayer did not pass away as soon as it were uttered, or even when Christ ascended and entered into heaven, but retains a perpetual efficacy. We have but to remember the words of Jesus from John 11:41-42... “Father, I thank Thee that Thou hast heard Me. And I knew that Thou hearest Me always,” as we study and ponder this prayer together.

The first few words in 17:1, “These words spake Jesus, and lifted His eyes up to heaven”, refer to the whole of the comforting discourse recorded in the three preceding chapters. Having completed His address and talks with the apostles He lifted His eyes and His heart to His Father. He had said everything that could be said to the apostles in order to sustain them in the trying circumstances to come; now that the hour was soon at hand when they were to be seperated from Him He uses the precious few moments to commend them to the care of the Father, His Father and their Father! On this matter we quote John Calvin, “Doctrine has no power, unless efficacy is imparted to it from above. Christ holds out an example here to teach them, not to employ themselves only in the sowing of the word, but by mingling prayers with it, to implore the assistance of God, that His bless­ing may render their labors fruitful.”

By the simple act of lifting His eyes to heaven shows that bodily ges­tures in prayer and in worship of God are not to be overlooked as unmean­ing. This gesture expressed a withdrawal of thoughts and affections from earthly things while denoting the elevation of the heart to God. .Psalm 25:1. The actions of Jesus also teaches us the spiritual reverance which is due God: The heaven of heavens is His dwelling place and to turn ones eyes toward His Throne expresses recognition of God’s Majesty and Excellence... Psalm 123:1," Unto Thee lift I up mine eyes, O Thou that dwellest in the heavens".

When Jesus spoke those words “Father,the hour is come” He made reference to that greatest hour of all since time had begun to be measured, It was in regard to that hour that the Son of God was to terminate the labors of His most important life by suffering a death more important and illustrous. He was referring to that hour when the LORD of Glory was to be made sin for His people and bear the divine wrath of a sin hating God. It was the hour for fulfilling prophecies, types and symbols for which the history of the universe has no parallel. It was the hour when the Serpent was permitted to bruise the heel of the woman’s seed (Gen 3:15), and when the sun refused to shine and the earth rocked on its own axis. But it was also the hour when Atonement was made and the elect company was redeemed. Heaven was gladdened because of this hour for it would bring to all eternity, “Glory to God in the Highest.”

The very next words spoken by Jesus the Christ were in the form of a plea or as all prayers are, a petition, “glorify thy Son.” This hour is the appointed period for the glorification of the Son by the Father, in His sufferings, by His sufferings and for His sufferings. The set time had come and if the time had come all concerned knew that it would take place. The hour was a matter of Divine purpose and the glorification also, and never was a Divine purpose falsified. When Jesus spoke those words in His prayer petition it was simply a matter of asking the Father to support Him on the Cross and after to bring Him out of the grave and set Him at His own right hand. This petition “Glorify thy Son that thy Son may glorify thee” was necessary so as to bring about a triumphant completion of the work given Him to do. The petition for glorification would mean, “glorify me in my sufferings and after my sufferings.” Was this petition met? Wasn’t the angel sent to strengthen Him in the Garden; did not Pilate testify of Him, “I find no fault in Him”, the promise given to the dying thief on the cross next to Him, the rending of the temple veil and the confession of the centurion “Truly, this was the Son of God”. Doesn’t this all stand to glorify Jesus in His sufferings while His resurrection and exaltation to the highest seat in heaven was His glorification following His sufferings.

The Words of Christ “Glorify Thy Son, that Thy Son also may glorify Thee” is very closely connected with that which is spoken in verses 2 & 3, and makes it difficult to treat it seperately. In these two verses Christ describes the particular mode of glorifying the Father on which His heart was set and the aspect of the glorification of Himself which He prays for in verse #1; namely to have power over all flesh and to give eternal life to as many as the Father had given Him. Here we see two objects or a double subject of this prayer; the glorification of the Father who bestows eternal life upon the elect, and glorification of the Son as subsidary to this as the necessary and effectual means of accomplishing it. What we are truly seeing in this part of the prayer of Jesus to the Father is “He prayed to be glorified not for His own sake, but that the Father might be glorified in our salvation.” Truly, Jesus loved us unto the end.

There is so very much that the Christian believer may learn from this one verse of scripture (17:1) “the hour is come, glorify thy Son”.  Here we have to note the true remedy of tribulation which is to look to the coming glory and counterbalance future dangers with present hopes. As called out believers in Christ we learn not to look to the things seen but to things which are unseen,so that we may defeat the unendearing things by faith...II Cor 4:18. The next thing which we can learn from vs-1 is to observe that which Christ sought: to be “glorified” by the Father, not to be enriched by men or be honored by the world. John 5:44; Christ rebuked those who sought honor one from another rather than seeking that honor which comes from the Father, and because they loved the praise of men more than the praise of God, John 12:43. The third thing we may learn here is that Christ asked for what He knew would be given Him, John 12:28, the Father said “I have both glorified and will glorify again”. Fourth and last, Christ prayed for this glory in order that He might glorify the Father. This He left as an example for all of us, “whatsoever we do is to be done to the glory of God, and nothing should be asked of Him save for His glory.

Verse 2 contains the third plea of Jesus which He presented to God the Father. The first which was to glorify the Son was in accord with the place which the Father had destined Him to fill and the work which He had appointed Him to perform; Secondly, the glorification of the Son was nec­essary to His filling that place and executing that work. And third we see the place which God had destined Him to occupy was that of rightful author­ity over the whole human race and more explicitely over that elect seed out of the Race of Adam-kind, with complete control of all events that would be in connection with them.. .John 5:22-23, Eph 1:19-22, Zech 9:10, and Matt 28:18. When it says here that “thou hast given Him power over all flesh” we see that the Father in the eternal counsel of His own Will had appointed His Son to save a portion of the human race; to conduct to glory many sons. These had been given Christ to save, these who by nature were dead in sin, guilty, depraved and destitute of spiritual life. They, just as you and I today, were incapable of thinking, feeling, choosing, acting or enjoying communion with the all-holy, ever-blessed God whose name is Yahweh. If they or we ever were to be saved, the Son must be ex­alted to the place of supreme dominion, with the Fathers glory being the end in view.

We can also see in vs-2 the manner of the Fathers glorification in and by the Son, as the Son saves these souls which the Father has appointed unto Him to do. The words “as thou hast given” quite obviously means pro­mised to give as in Dan 7:14 “And there was given Him dominion, and glory, and a kingdom, that all peoples, nations and languages should serve Him.” Here in Daniel we are shown Christ’s glory, His exaltation, His dominion and His pre-eminence promised in prophecy and in John we see Christ as He makes His petition for that which is His. The fact that Christ received this aurhority or “power over all flesh” at once names Him as mediator. That He receives this gift from the Father shows us that “free Grace” is not dis­honorable service. Should we as sinners disdain Divine charity when seeing the God-man willing to accept such a gift from the Father.. .God forbid!

“Power over all flesh” means first, dominion over the whole human race. Those of us who have been in the study of Israel in scripture and in the secular world realize the extent of the human race does not apply outside of Adam-kind. Therefore we are not threatened to make excuse for having received unto ourselves the promises made to Abraham, Isaac, Jacob and our Israelite fore-fathers. In knowing this we do not in any way limit the power of Jesus for in His dominion He has power over all creatures and all creation, for Christ is “gone into heaven , and is on the right hand of God; angels, and authorities, and powers being made subject unto Him.... I Peter 3:22! As we read those words, “As thou hast given Him power over all flesh, that He should give eternal life to as many as thou hast given Him,” we must distinguish between His universal authority and His narrow charge. Authority over all, but out of this “All” is an elect company, committed to Him as a charge. Universal dominion in no way says universal atonement, universal dominion was bestowed upon Christ in order that He may give eternal life to God's elect, Isa 53:10-12...He shall see His seed...by His knowledge shall my righteous servant justify many.. .He bare the sins of many, John 6:37 and John 18:9. There is nothing universal about this at all. In fact, this was typified in the Old Testament writings where we read of Joseph in Egypt and all authority was conveyed upon him by the Pharoah, yet it was his brethern who had a special claim upon his affections. The keys of heaven are in the hands of Christ; the salvation of every human soul is at His disposal and the elect are given to Christ by way of reward.

“And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent,” 17:3. This is like saying light is come into the world that may lift the darkness from the eyes of the elect that they may be brought to know God and Christ. This is parallel to John 3:19 yet running a course 180-degrees different... “And this is condemnation that light is come into the world, and men loved darkness more than light.” For man to love darkness is death and for man to love light is eternal life. To know God and Christ is light/life...“I am come a light into the world, that whosoever believeth on me should not abide in darkness” John 12:46, “For I have not spoken of myself; but the Father which sent me, He gave me a commandment, what I should say, and what I should speak. And I know that His commandment is life everlasting”. .12:49-50. We must not fail to see here in 17:3 that Christ is amplifying the plea of vs-2. Unless I am glorified, I cannot bestow eternal life; without My ascension the Holy Spirit will not come, and without Him there can be no knowledge of the Father and His Son, and by consequence, no eternal life, for “Knowing God” and “eternal life” are inseperable. So, “this is eternal life that they may know thee” obviously declares that this is the way to and the means of eternal life, by the knowledge of God imparted by Jesus Christ.

The knowledge to which we refer is not speculative but practical, not intellectual but spiritual, not inactive but saving, Psalm 9:10, “And they that know thy name will put their trust in thee.” These words that Christ spoke in 17:3 goes far in strengthening the Saviours plea. What would or could bring more glory to the Father than that He should be Known (loved trusted and served) by those to whom the Son gave eternal life. I John 2:25 tells us that “this is the promise that He hath promised us, even eternal life.” Spiritual or eternal life consists in knowing, living on, having communion with and enjoying endless satisfaction in the Triune God through the one Mediator, Christ Jesus.

There are many who ask, “what did Christ mean when He said “Know thee, the only true God?” These are the ones who try so hard to disprove the second and third persons of the Trinity. What was taking place here in this language is Christ was excluding the idols of the dispersed tribes of the Israelites as He did in Pauls writings I Thess 1:9 (verse 4 leaves no room for doubt...this pertains to the elect of Israel). The Son and the Holy Spirit are not excluded in 17:3 because they are of the same essence with the Father. Jesus says in John 10:30 “I and My Father are One”; in vs38, “the Father is in me and I in Him”. In I John 5:20 the Son is called “the only true God.” This instance no more excludes the Father than 17:3 excludes the Son. Then in I Cor 2:10 we read, “But God hath revealed them unto us by His Spirit; for the Spirit searcheth all things, yea, the deep things of God.” The mention of only one person of the Trinity in any scripture does not exclude the other two subsistances of that one essence. Where scripture insists that there is no God but one, it is only saying that all others who are “called gods” as such.

In this 3rd vs Christ was speaking of the order and economy of salvation, for He had mentioned in vs2 the giving of eternal life. In the economy of salvation the Father is always represented as “Supreme”, the One in whom the sovereign majesty of Deity resides. The Son sustains the office of Mediator, where He can rightly say, “My Father is greater than I,” John 14:28. In like manner, during this present age the Holy Spirit is the servant of the Godhead.. .Luke 14:17-23, John 16:12-13. In the order of Redemption the Father is the principal party representing the whole of the Godhead because He is the originator and the Fountain of it.

In reading this 3rd vs of Jn 17, we must not overlook that word “and.” “And Jesus Christ whom thou hast sent.” And, is a connecting word which gives notice that the Father, “the only true God” cannot be known apart from Jesus Christ. “Sent" has a three-fold meaning and signification. It points to His Deity: “His disciples said unto Him, "Lo, now speakest thou plainly.. .Now we are sure that thou knowest all things.. .by this, we believe that thou camest from God”.. .Jn 16:29-30. Next it refers to His incarnation: “When the fulness of time was come, God sent forth His Son made of a woman” Gal 4:4; It also signifies His office of Mediator and Redeemer. For this reason He is called “The Apostle and High Priest of our profession.. .Heb 3:1, and apostle means the sent one. It may be worthy to note that this is the only place in scripture where our Saviour called Himself Jesus Christ. Here He affirms that He, Jesus the Son of man and Son of God was the only true Christ. If you do not know the Father as revealed in and by the Son Jesus Christ, you have not eternal life. By referring to himself as Jesus Christ in vs-3, He at the same instant repudiated every false notion or claim by others as the messiah, just as in the previous clause He had ex­cluded every false god. When we read I John 5:1, “Whosoever believeth that Jesus is the Christ is born of God” and in vs-5 we read, “Who is He that overcometh the world, but he that believeth that Jesus is the Son of God.” These two scriptures along with 17:3 where it said, “...that they might know thee the only true God, and Jesus Christ,” is why we say “If you do not know the Father as revealed in and by the Son Jesus Christ, you have not eternal life.”

In 17:4 we have the next plea or petition of the Saviour, “I have glo­rified thee on earth.” This implies that Christ speaking to the Father is saying, “I have glorified thee, do thou now glorify me.” As we read the Bible we see God glorified in creation, Psalm 19:1; in His providences or how men and things are effected by His care or supervision, Ex 15:6-7; but to a greater degree and in a very unique way, He has been glorified by His Son. Christ has glorified God in His person...Heb 1:1-3; by His miracles, Matt 9:1-8, John 2:1-9; I Peter 4:11; He glorified God by His words when constantly ascribing all praise to Him, Matt 11:25, Luke 3:21 and 9:28-29;. Above all, Christ had glorified the Father by His Holy life. Jesus was sent into the world as the representitive of His people and to render obedience to that law which they had so violated (Gal 4:4) and He had discharged or completed this work by both thought and Word to perfection. In Him, Christ Jesus, full of grace and truth, we through scripture and the disciples by their presence, see Him in a moral glory possessed by no other save Him who abode in the bosom of the Father. He spoke “I have glorified thee on the earth” in the place where He had so grievously been dishonored, on the earth.

In view of having glorified the Father on earth, the Son said “glorify thou me.” As we study the book of John we shall see Christ as One who speaks as a Divine Person, as One with the Father, as only He could do. But we also see Him as One who has taken the place of a servant, and takes nothing to Himself but receives all from His Father. Christ said to His Father, “I have glorified thee, now glorify me.” This is the language of equality, nature and love. He does not say, “And now I will glorify myself” He has taken the place of man to receive all that He had had with the Father before the world was.

Now we come to the final plea or petition of tha Saviour for His glo­rification; I have finished the work which thou gavest me to do. .17:4. Hebrews 10:7 gives us a record of what Christ said when He entered this world, “Lo, I come to do thy will, O God.” At the age of 12-yrs He said, “Wist ye not that I must be about My Father’s business?”.. .Luke 2:49! In John 4:34 He said, “My meat is to do the will of him that sent me, and to finish His work.” Now here in 17:4 He says, “I have finished the work which thou gavest me to do.” These words anticipate by just a few hours those words He spoke from the Cross, “It is finished” (19:30).: Jesus has referred to His work on earth as though He had already been exalter in heaven. In fact in John 17:11 we read “And now I am no more in the world” as evidence that His heavenly mediation is in view.

As the eternal Son Jesus had performed, in the character of faithful servant, that which none other could do, The Fathers will. He had delivered His message, which He not only taught but also exemplified as truth. He had finished transgression and brought in everlasting righteousness. He had put away sin by the sacrifice of Himself, and as it says in Psalm 69:4, he had “restored that which I took not away.” Now that He had glorified the Father upon earth and finished the work given Him to do, there was every reason why He should be glorified. Every moral attribute of Deity required it. Having endured the Cross, He was fully entitled to enter the joy set before Him. Having poured out His soul unto death, it was but meet that the Father should “divide Him a portion with the great”.. .Isaiah 53:12. Having glorified the Father on earth, it was fitting that He, Jesus Christ the Saviour, should be glorified in heaven.

PASTOR  RICK GIESENSCHLAG

CHRIST'S  CHURCH  MILITANT

Copyright (C) 2004 a.d.