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AN EXPOSITION 


OF 


OUR LORD'S INTERCESSORY PRAYER. 


PRINTED BY MURRAY AND GIBB 


FOR 


WILLIAM OLIPHANT AND CO, EDINBURGH. 


HAMILTON, ADAMS, AND CO., . . . LONDON. 


M'GLASHAN AND GILL, . . « . = DUBLIN. 


DAVID ROBERTSON, . . . . . . GLASGOW. 


AN EXPOSITION 


OF 


OUR LORD'S INTERCESSORY PRAYER: 


WITH 


A פד‎ i 


ON THE RELATION OF OUR LORD’S INTERCESSION TO 
THE CONVERSION OF THE WORLD. 


BY א יו‎ Debo 


SENIOR MINISTER OF THE UNITED PRESBYTERIAN CONGREGATION, BROUGHTON 
PLACE, EDINBURGH, AND PROFESSOR OF EXEGETICAL THEOLOGY 
TO THE UNITED PRESBYTERIAN CHURCH. 


SECOND EDITION, 


men ow 


** But I give myself to prayer. "—PsALM crx, 4 


EDINBURGH: 
MWNIPLLIAM OLIPHANT AND CO: 


1866. 


Πολὺ loaves δέησις δικαίου (δικαίον ὑπὲρ ἀδίκων) ἐνεργουμένη.---ΤΑΙΚ, E' ig 
IIET. A. T" ,γ΄. 
Σώζειν εἰς πὸ παντελὲς δύναται rods προσερχομένους Of αὐτοῦ τῷ Θεῷ, πάντοτε 


ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐσπῶν. ---- ἘΠ. vp. EBP. Z Xt. 


TO 
THE EVANGELICAL ALLIANCE 
THROUGHOUT CHRISTENDOM ; 
AND SPECIALLY TO 
SIR CULLING EARDLEY EARDLEY, BARONET, 
THE HONOURED CHAIRMAN OF ITS BRITISH ORGANIZATION, 
THIS VOLUME 


IS RESPECTFULLY AND AFFECTIONATELY INSCRIBED 


BY 


PHP AW COR, 


«Orat, de sz, de APosroLis, et de cREDITURIS, et hac oratione complectitur 
omnia que a capite xiii. 31 dixit, obsignatque res adhuc gestas, spectans pra- 
terita preesentia et futura. Tacité innuitur Pentecoste nova instans. Quis non 
gaudeat, 11000 scripta extare que» cum Patre locutus est Jesus ? "—BENGEL. 


PREFACE. 


IT is a quaint remark of an old Scottish divine,’ that “the 
best. sermon that was ever preached in our world, was 
followed by the best prayer that was ever offered up in 
it" It is scarcely necessary to say, the sermon is con- 
tained in the fourteenth, fifteenth, and sixteenth chapters 
> of John’s Gospel, and the prayer in the seventeenth chapter 
of that Gospel. 

It is not wonderful that this chapter should have been 
an object of reverent affectionate regard to true Christians 
in all ages. Few chapters of the Bible have been, I am 
persuaded, more frequently read in the attitude and with 
the feelings of adoration. = 

It is, however, remarkable that the expositions of this 
wonderful passage of Scripture have by no means been 
so numerous or so satisfactory as might perhaps have been 
expected. How few are the illustrations of this prayer— 
to which, as offered by our Lord himself, most properly 


1 Traill. 


Vill PREFACE. 


belongs the appellation, the Lord's Prayer’—in comparison 
with those of the prayer our Lord taught his disciples, 
which usually receives that name! 

It cannot be that this prayer was not thought difficult 
enough to require, still less that it was not thought im- 
portant enough to deserve, exposition. In the latter aspect, 
it stands second to no portion of Scripture; and as to the 
former, though the language is generally perspicuous, there 
is a good deal in the phraseology, and a great deal more 
in its reference, that requires the aid of the expositor ; 
while the sentiments it contains are the strangest and 
vastest that the human mind can in any degree grasp. 
All that is most peculiar and wonderful in Christianity is 
here. 

We are disposed to trace the comparative fewness and 
meagreness of the expositions of this prayer, to a sense of 
its peculiar sacredness. A mild but bright halo of heavenly | 
radiance surrounds it; and, as in Moses and the Israelitish 
priests, when the Shechinah filled the tabernacle and the 
temple, the disposition to inquire is lost in a resistless im- 
pulse to adore. Yet assuredly this is one of the things 
into which, like the angels surveying the mysteries of the 


propitiatory, we should “ desire to look.” 


1 «This chapter is the Lord's Prayer: from the beginning of it to the 
end, nothing but the Lord’s Prayer: not the Lord’s Prayer which he 
taught us, but the Lord’s Prayer which he made for us: not that which 
he propounded to us as our pattern, but that which he presented for us 
as our privilege.” —GEORGE NEWTON. 


PREFACE. 1x 


I cannot recollect a period when this chapter had not 
a solemn charm for me; but it is comparatively of late 
that I have made it a subject of thorough critical examina- 
tion. Providential circumstances seemed to say to me, 
“ Now turn aside and see this great sight.” In complying 
with the call, I trust I did not forget that the place where- 
on I stood was “holy ground;” and as 1 drew near, if I do 
not strangely mistake, the objects of contemplation became 
more distinct, though not less glorious. I think I under- 
stand this passage somewhat better than I did; and I am 
willing that, if it be so, my Christian brethren should be 
sharers of my satisfaction. J know few enjoyments to be 
compared with that of obtaining satisfying views of divine . 
truth; and none in which a wish for the sympathy of the 
like-minded more naturally rises in the heart. 06 
with me.” “Qh, taste and see that the Lord is good.” 

In studying this singular composition, I felt myself 
bound to use all helps within my reach. ‘They were fewer 
than I had anticipated. Many excellent remarks are to 
be found in the three large folio expositions of this chapter 
by Bureesse, NEWTON, and Manton, as well as in the 
briefer interpretations of JEFFERSON and of DRUMMOND. 
WILLETI’S Thesaurus Ecclesie, a commentary on this 
chapter, is, like his other exegetical works, elaborate and 
acute; and Tuowas HookEm'S exposition, though, like 
most of similar works of that time, deficient in accurate 


exegesis, is judicious, evangelical, and practical. I have 


x PREFACE. 


found GERHARD’S exposition, in the learned, accurate, 
and most spiritual Chemnitio-Lysero-Gerhardine Harmony, 
LawPES Commentary, Guassius’ Evegetical Dissertation, 
and the Scholia of Stark, THOLUCK, OLSHAUSEN, and 
NEANDER, very useful. There are two other continental 
works on this chapter, by Bopr and AARLAND, which I 
have reason to think valuable, but I have sought after 
them in vain. 

Incomparably the best short illustration of this prayer 
I have met with, is that among the posthumous works of 
my lamented friend the Rev. Dr 1100011, which did not 
come into my hands till the following Exposition was ready 
to be committed to the printer. In language similar to 
what I have elsewhere used, in reference to another portion 
of these precious volumes, I must say that, had I seen these 
illustrations before I composed this Exposition, I might 
likely have thought such a work superfluous. But I cannot 
regret that things are as they are. The perusal of Dr 
116118 admirable Discourses has but deepened my con- 
vietions and impressions of the transcendent excellence, 
the unfathomable depth, of our common theme; and I 
have “the fellowship of the spirit" with my departed 
friend, in going forth along with him, declaring “the 
unsearchable riches" of the wisdom and love of our 
common Master. In a considerably long Note appended 
to the Exposition, I have given my readers an opportunity 


of judging for themselves of the value of Dr Hruen’s 


PUBLISHERS’ NOTE. xi 


work; and should this volume find its way where that 
work is yet unknown, I count on receiving thanks for 
putting my readers in the way of obtaining so rich a mental 
and spiritual feast.! 

The Discourse following the Exposition is added as 
illustrating one of the practical bearings of our Lord's 
Intercessory Prayer, to which it is of peculiar importance 
that the minds of Christians should be turned, in the pre- 
sent state of the church and of the world. 


ARTHUR's 1.026, NEWINGTON, 
September 1850. 


PUBLISHERS' NOTE TO THE SECOND EDITION. 


Tuts work has been now for several years out of print; 
but, so far from passing also out of sight, its rarity has 
tended rather to enhance its value,—the prices obtained 
for such copies as happened to be exposed for sale showing 


that the work continued to be highly prized. The Pub- 


1 The Life of Hugh Heugh, D.D., with a Selection from his Discourses, 
by his Son-in-law, Hamilton M. MacGill. 2 vols. 8vo. Edinburgh, 
1850. It is apart from my subject, but I cannot restrain myself from 
calling the attention of my readers to the Memoir of the distinguished 
author of these Discourses, by his accomplished son-in-law, the Rev. 1. 
M. MacGitt,—a work full of interest to all Christians ; to ministers, 
perhaps the most truly valuable biographical volume that has been pub- 
lished since Onrow's Life of Doddridge. 


xil PUBLISHERS' NOTE. 


lishers are therefore satisfied that, in issuing a New Edition, 
they are meeting a want which has been felt by many. 

The present volume is set up from a corrected copy 
of the former Edition left by the Author; for the use of 
which, kindly granted by his family, the Publishers desire 
to express their obligations. 

To the Rev. Dr EanrE of Glasgow, also, their acknow- 
ledgments are due, for his having kindly undertaken the 


correction of the press. 


CONTENTS. 


EXPOSITION OF OUR LORD'S INTERCESSORY PRAYER. 


PAGE 
INTRODUCTION, : 2 : : : . : : . : 1 


Part I. THe Appress.—John xvii 1, 11, 25: ‘* Father,” 
* Holy Father,” **Righteous Father,” . : : : d PS 


$1. * FATHER," p. 12. 1. Whom does the term designate? p. 13. 
.2. What does the term indicate? p. 14. (1.) Relation, p. 14. 
(2.) Affection, p. 20. 


§ 2. * Horny FATHER," p. 22. 
ὃ 3. ** RIGHTEOUS FATHER," p. 23. 


Part II. THe PRAYER, 2 : : : : US 


§ 1. His PRAYER FOR HIMSELF. bad xvii. 1-5: ‘‘These words 
spake Jesus, and lifted up his eyes to heaven, and said, Father, 
the hour is come ; glorify thy Son, that thy Son also may glorify 
thee: As thou hast given him power over all flesh, that he should 
give eternal life to as many as thou hast given him. And this is 
life eternal, that they might know thee the only true God, and 
Jesus Christ, whom thou hast sent. I have glorified thee on 
the earth: I have finished the work which thou gavest me to do. 
And now, O Father, glorify thou me with thine own self with 
the glory which I had with thee before the world was:" p. 28. 
)1.( His petitions, p. 30. 1. The glorification of the Father as his 
ultimate object, p. 31. 2. His own glorification, as the means of 
glorifying his Father, p. 37. (2.) His pleas, p. 52. 1. The inti- 
mate and endearing relation in which he stood to the object of 
worship, p. 58. 2. The appointed time was come, p. 60. 3. The 
connection of the blessing prayed for, with his appointed station 


and work, p. 62. 4. All necessary preparations have been made, 
p. 69. 


CONTENTS.‏ טוא 


§ 2. His PRAYER FOR HIS APOSTLES.—John xvii. 6-19: “1 have 
manifested thy name unto the men which thou gavest me out of 
the world : thine they were, and thou gavest them me; and they 
have kept thy word. Now they have known that all things, 
whatsoever thou hast given me, are of thee: For 1 have given 
unto them the words which thou gavest me ; and they have re- 
ceived them, and have known surely that I came out from thee, 
and they have believed that thou didst send me. I pray for 
them : I pray not for the world, but for them which thou hast 
given me : for they are thine. -And all mine are thine, and thine 
are mine ; and I am glorified in them. And now I am no more 
in the world, but these are in the world, and I come to thee. 
Holy Father, keep through thine own name those whom thou 
hast given me, that they may be one, as we are. While I was 
with them in the world, I kept them in thy name : those that 
thou gavest me I have kept, and none of them is lost, but the son 
of perdition; that the scripture might be fulfilled. And now 
come I to thee ; and these things I speak in the world, that they 
might have my joy fulfilled in themselves. I have given them 
thy word ; and the world hath hated them, because they are not 
of the world, even as I am not of the world. I pray not that 
thou shouldest take them out of the world, but that thou shouldest 
keep them from the evil. They are not of the world, even as I 
am not of the world. Sanctify them through thy truth: thy 
word is truth. As thou hast sent me into the world, even so 
have I also sent them into the world. And for their sakes I 
sanctify myself, that they also might be sanctified through the 
truth:" p. 78. (1.) His petitions for his apostles, p. 84. 1. The 
ultimate blessing—union, p. 84. 2. The immediate blessings, p. 
87. a. Conservation, p. 87. ὃ. Consecration, p. 93. (2.) His 
pleadings for his apostles, p. 99. 1. They were a peculiar class, 
p. 100. 2. They had peculiar relations, p. 104. 3. They had a 
peculiar history, p. 111. 4. They were possessed of a peculiar 
character, p. 117. 5. They were placed in peculiar circumstances, 
p. 122. 6. They were appointed to a peculiar, important, and. 
diffieult work, p. 129. 7. His self-consecration was in order to 
their consecration, p. 132. 


§ 3. His PRAYER FOR THE CHURCH UNIVERSAL.—John xvii. 20-24: 
** Neither pray I for these alone, but for them also which shall 
believe on me through their word ; that they all may be one ; as 
thou, Father, art in me, and I in thee, that they also may beone 
in us: that the world may believe that thou hast sent me. And 
the glory which thou gavest me I have given them : that they 


טא 


PAGE 


202 


228 


CONTENTS. 


may be one, even as we are one : I in them, and thou in me, that 
they may be made perfect in one ; and that the world may know 
that thou hast sent me, and hast loved them, as thou hast loved 
me. Father, I will that they also whom thou hast given me be 
with me where I am; that they may behold my glory, which 
thou hast given me: for thou lovedst me before the foundation 
of the world :" p. 139. (1.) His prayer for the church universal, 
as distinguished from the apostles, p. 140. 1. Petitions, 146. 9, 
Pleas, p. 150. (2.) The prayer for the church universal, inclu- 
sive of the apostles, p. 158. 1. A prayer in referencé to earth 
and time, p. 159. a. The prayer, p. 159. ὁ. The pleas, p. 161. 
2. A prayer in reference to heaven and eternity, p. 176. «a. The 
prayer, p. 180. ὁ. The plea, p. 195. 


Part III. THe CoxcLusroN.—John xvii. 25, 26: **O righteous 
Father, the world hath not known thee: but I have known 
thee, and these have known that thou hast sent me. And I 
have declared unto them thy name, and will declare it ? that 
the love wherewith thou hast loved me may be in oe and I 
in them,”’ 


Nore A. The import of the Father ₪ giving" persons to the dins 
John vi. 37, . 


DISCOURSE ON THE RELATION OF OUR LORD’S INTER- 


CESSION TO THE CONVERSION OF THE WORLD. 


PsALM τι. 8: ‘‘ Ask of me, and I shall give thee the heathen for 
thine UN AMOUR and the uttermost * of the earth for thy 
possession, ” : : ; : : : : : 


Part I. ΤῊΝ DocrRINE עס‎ our Lonp's INTERCESSION GENERALLY, 


Part II. THE DocrRINE or OUR Lonp's INTERCESSION IN REFERENCE 


TO THE CONVERSION OF THE WORLD, 


$ 1. The conversion of the world a subject of our Lord's interces- 
sion, p. 241. 

$ 2. The means of the conversion of the world a subject of our 
Lord's intercession, p. 243. (1.) The grand primary means—the 
influence of the Holy Ghost, p. 243. (2.) The grand secondary 
means—the union of Christians in mind, will, aim, and operation 
with the Father and the Son, p. 246. 


PAGE 


251 


271 
282 
290 


295 
297 
297 
299 


xvi CONTENTS. 


Part III. PRACTICAL BEARING OF THE DOCTRINE OF OUR LoRD's 
INTERCESSION FOR THE CONVERSION OF THE WORLD, 


8.1. It shows that the conversion of the world is desirable, p. 252. 
§ 2. It shows that the conversion of the world is important, p. 256. 
§ 3. It shows that the conversion of the world is practicable, p. 259. 


§ 4. It shows that the conversion of the world is absolutely certain, 
p. 261. 


§ 5. It shows that endeavours to convert the world must be pleasing 
to our Lord, p. 263. 


§ 6. It especially shows the importance of prayer as a means for 
converting the world, p. 264. 


APPENDIX. 


No. I. Connection between the visible union of Christians and the 
conversion of the world. By 110011 Heveu, D.D., 


No. II. The basis and object of the EVANGELICAL ALLIANCE, 


No. III. Some objections to the EVANGELICAL ALLIANCE considered, 


INDEX. 


I. Principal Matters, . 
II. Greek Words or Phrases remarked on, 
III. Authors quoted or referred to, 


IV. Texts of Scripture remarked on or referred to, 


AN EXPOSITION 


OF 


OUR LORD'S INTERCESSORY PRAYER. 


JOHN XVII. 
INTRODUCTION. 


THE seventeenth chapter of the Gospel by John is, without 
doubt, the most remarkable portion of the most remarkable 
book in the world'—“ The Scriptures of truth, given by 
inspiration of God." These contain many wonderful 
passages; but none more wonderful than this—none so 
wonderful. It is the utterance of the mind and heart of 
the God-man, in the very crisis of his great undertaking, 
in the immediate prospect of completing, by the sacrifice of 
himself, the work which had been given him to do, and for 
the accomplishment of which he had become incarnate. It 
is the utterance of these to the Father, who had sent him. 
What a concentration of thought and affection is there 
in these few sentences! How “full of grace,” how “ full 
of truth!” How condensed, yet how clear, the thoughts; 
how deep, yet how calm, the feelings which are here, so far 


1 ** Hoc caput in tota Scriptura est verbis facilimum, sensibus pro- 
fundissimum."— BENGEL. I demur to the first statement; I most 
thoroughly concur in the second. 

A 


2 INTRODUCTION. 


as the capabilities of human language permit, worthily 
expressed! All is natural and simple in thought and 
language—nothing intricate or elaborate; yet there is a 
width in the conceptions which the human understanding 
cannot measure—a depth in the emotions, which it cannot 
fathom. There is no bringing out of these plain words all 
that is seen and felt to be in them.! | 

The greatest and the best men have been most deeply 
impressed with the peculiar character of this wonderful 
prayer. Luther says of it, “This is truly, beyond measure, 
a warm and hearty prayer. He opens the depths of his 
heart, both in reference to us and to his Father, and he 
pours them all out. It sounds so honest, so simple—it is 
so rich, so wide, so deep, no one can fathom it^? “A 
nobler, holier, more useful, or more pathetic utterance," 
says Melancthon, “ was never made on earth or in heaven." 
It was the last portion of Scripture read to John Knox, by 
his own special request. The holy Spener, the honoured 
reviver of spiritual religion in the Lutheran church, when 

1 «Tt is a clear infinity—the darkness of the pure unsearchable sea.” 
‘<The most glowing mystic, and the most careful thinker, finds each his 
own language in these words, embracing both opposites in one. We can 
form some slight conception of the intensity of emotion with which the 
human heart of our Lord would at this crisis vibrate to the truth, —the 
essential reality of the things of which he spake ; and hence the discourse 
which utters them bubbles forth like a gushing stream. And again, what 
majestic repose, what luminous transparency of the thoughts, were flow- 
ing from the other in adjusted order, —all forming one connected develop- 
ment, and, for the most part, each one either the explanation of what 
precedes it, or a further deduction of its consequences !"—STIER. 

2 ** About five of the clock he said to his wife, ‘Go, read, while I cast 
my first anchor ;' and so she read the seventeenth chapter of John."— 


Life of Knox, prefixed to his History. Edinburgh: 1732. Dr M "Crie tells 
us that, on being taken seriously ill, **he gave directions to his wife, and — 


INTRODUCTION. 3 


it had been all but lost in controversy and formalism,’ never 
dared to expound this chapter; for he confessed that “he 
did not understand it,” and said that to understand it, in his 
apprehension, transcended * the measure of faith” usually 
communicated to Christians during their pilgrimage: yet 
did he love it with a peculiar affection, and sought to soothe 
his departing spirit during his dying hours, by having it 
read to him again, and again, and again? 

We should never read or meditate on any of the declara- 
tions of the word of God without feeling that we are “on 
holy ground.” But here assuredly we are not only in the 
holy land, in the holy city, in the precincts of the temple: 
we are in the temple itself; nay, we are in its inmost 
adytum, not only in the holy place, but in the holy of holies. 
We are called on to listen to the incarnate Son, telling his 
Father in heaven what he thought and what he desired in 
reference to the work in which the glory of God and the 
salvation of men were equally involved ; to see him unveil- 
ing the hidden mysteries of wisdom and kindness in the 


his secretary, Richard Bannatyne, that one of them should every day 
read to him with a distinct voice the seventeenth chapter of the Gospel 
according to John, the fifty-third of Isaiah, and a chapter of the Epistle 
to the Ephesians." This was the last draught he took out of the wells 
of salvation, henceforward to drink from the fountain of life. At three 
o'clock, when one of his eyes failed, he had desired his wife to read the 
fifteenth chapter of the First Epistle to the Corinthians. ‘‘Is not that 
a comfortable chapter?" said he, when it was finished. It is recorded 
of a good man lately departed, that ‘‘ during the two last months of his 
life he lived on the four chapters, John xiv.-xvii. ; and the nearer he 
approached death, the oftener did he read the seventeenth.”—JLife of ' 
Perthes, ii. 483. 

1See Pusey’s: Hist. Eng. into the Rationdlist Character of the German 
Theology, Part i. p. 32, etc.; Part 11. pp. 314-361. 

2 Pietas Hallensis. App. xiii. p. 239. 


ν dihd. due‏ ו 


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4 INTRODUCTION. 


economy of grace, disclosing the immeasurable vastness of 
its plans, and the infinity of the love which formed and 
executed them." 


The composition before us is a prayer. And what is 
prayer? Prayer is uttered desire; desire is its soul, utter- 
ance its body. Prayer to God, then, is very appropriately 
described in our Catechism as “the offering up of our 
desires”? to him. 


1 **Precipuum illud totius doctrine Christiane caput, ‘quod in solo 
Christo habeamus omnia ad salutem necessaria, non in nobis vel alio 
homine, ' nuspiam tam succincté et nervosé, verbis tam emphaticis et 
ponderosis expositum nobis."—LuTHER. ‘‘ Nec digniorem, nec sancti- 
orem, nec fructuosiorem, nec magis patheticam vocem, in ccelo aut terra 
unquam auditam fuisse, quam hanc ipsius Filii Dei precationem. "— 
MELANCTHON. ‘‘ Vere et merito precatio hzc dicitur esse fundamentum 
totius 600108100 a condito orbe ad finem usque seculorum. Habuit enim 
hee Christi precatio jam a condito orbe, habet, et habitura est suam 
in omnibus electis e quibus constat ecclesia efficacitatem, et plena est 
maximis consolationibus.”—Zancuius. ‘‘Est heec Christi ituri ad pas- 
sionem ultima et quasi cygnea oratio, ideoque plena dulcedinis, amoris 
et ardoris.”—Corn. A LarrpE. ‘‘ The peculiarity of John’s Gospel is 
expressed in this prayer, as it were, in a concentrated form. The 
thoughts contained in it are so natural and simple, that they seem to be 
free from all difficulty ; and yet, with all their perspicuity, they are so 
unfathomably profound, that every attempt to exhaust them is in vain.” 
—OLSHAUSEN. ‘‘Hee omnia sunt a pectore, quod disertos facit, eoque 
summe in Deum pietatis pleno, profecta. Nihil hie quidem de adversis, 
quee ipsi sibi eventura przsentiebat, nihil de eausa et doloribus suis; unus 
est et totus in causa Patris, hanc unam contuetur, hujus wnius, non sui 
causa petit ut sibi succurratur."—NOssELT. ERASMUS! introduction to 
his paraphrase on the first verse is excellent: ‘‘ Hujusmodi sermonibus 
postea quam Jesus partim consolatus esset discipulos suos, partim eru- 
disset 06 instruxisset adversus imminentem malorum procellam : quoniam 
monuerat fiduciam non esse collocandam in viribus humanis, sed presidio 
00910861 ; voluit et ipsa re docere suos, ut ingruentibus afflictionibus mundi, 
non alio spectarent, quam ad Patrem coelestem, unde totos oportet pen- 
dere, qui cupiunt esse pares tolerandis persecutionibus, " 

2 Westminster Shorter Catechism, Ques. 97. 


INTRODUCTION. 5 


So far as the soul of prayer is concerned, our Lord 


"l His whole life was an un- 


“prayed without ceasing. 
broken prayer. He constantly realized the presence of his 
Father—He was ever with Hrw—and his desires were 
constantly going forth towards the accomplishment of what 
he knew to be according to His will. He not unfrequently, 
however, yielded to that law of the human constitution, that 
“out of the abundance of the heart the mouth speaketh,” 
both because it was natural and agreeable to do so, and for 
the purpose, as Tholuck says, of “ leading his followers into 
the sanctuary of his heart, and of raising them along with 
himself to God." 

Vocal prayer seems indeed to have been habitual with 
our Saviour. Immediately on the commencement of his 
public ministry, we find that, after a short repose following 
a day of unremitting beneficent labour, “he rose up a great 
while before day, and went out and departed into a solitary 
place, and there prayed.” We hear afterwards of his 
spending a whole night on a mountain in prayer to God.’ 
We read frequently of his “prayers and supplications," 
sometimes * with strong crying and tears,’ during “the 
days of his flesh,” ?—his life of toil and suffering; and it 
was in praying that he ceased to speak and to breathe. 
> When he had cried with aloud voice, he said, Father, into 


1 **'The whole divine [human?] existence of the Redeemer was one 
continued snd unspoken prayer to the Father; for his mind was ever 
looking upward, and directed to Him.” —THOoLUCK. 

2 Luke vi. 12. If προσευχὴ Θεοῦ, which is certainly an odd expression 
for prayer to God, denote an oratory, still there can be no doubt how 
our Lord spent the night he passed in it. 

3 Hob. v. 7. 


0 INTRODUCTION. 


thy hands I commit my spirit: and having said this, he 
. gave up the ghost.” * 

The prayer before us is by far the longest of our Lord’s 
recorded prayers. It is not, like what is ordinarily termed 
the Lord’s Prayer, primarily intended as a form to be used, 
or even as a pattern to be copied, by his followers. That 
was a prayer, all of which he could not present. This is 
one, much of which we cannot present, much of which none 
could present but he who uttered it. Its substance and its 
manner equally betoken that it is fit for the mouth only of 
“the great High Priest of our profession.” 

Yet the same spirit animates both these wonderful 
compositions. In both the display of God’s glory is repre- 
sented as the supreme object of desire, that which is to be 
sought first: in both, too, the blessings chiefly solicited 
for man are heavenly and spiritual blessings; and thus, 
within certain limits, not difficult to define, this prayer is 
fitted to serve as an example. 

In the course of our illustration of it, we shall indeed 
find that it teaches us much important truth as to the sub- 
jects, the manner, and the ground of prayer; what we 
should pray for, how we should pray, and through what 
channel and on what foundation we are warranted to 
expect the answer of our prayers; and that had he not 
prayed, did he not continue to pray, as he prays here, it 
would be to little purpose that we should pray. 

Apart from the light which it casts on the Saviour’s cha- 
racter, perhaps the justest view, the most interesting aspect 
in which we can contemplate this prayer, is as the model of 


1 Luke xxiii. 46. 


INTRODUCTION. 


that intercession which he, as our ever-living great High 
Priest, continually makes for us on the ground of his com- 
pleted and accepted sacrifice, in the true holy of holies, in 
the immediate presence of God.’ Let us, with sacred awe 
and holy delight, proceed to consider it somewhat more 
closely, that we may, so far as is practicable, apprehend its 
meaning, and feel its elevating, transforming, soothing 
power.” 


This prayer is introduced to our notice by a few words 
remarkable for their appropriateness, simplicity, and beauty, 
—“These words spake Jesus, and lifted up his eyes to 
heaven, and said."? The reference of “these words” is 
fixed by the expression “these things,” in the close of the 
last chapter: * These things I have spoken unto you, that 


1 **'The prayer recorded in John xvii. may, I conceive, be regarded as 
designed to represent, in the general and comprehensive idea, the inter- 


cession of our Lord.”—Pys SwrrH. ‘‘He prayed thus, in testimony how 
he would henceforth intercede for and represent them in heaven."— 
STIER. 


? «Solomon having built God a house, did dedicate it by his prayer 
unto God. Here a greater than Solomon, by better prayers than Solo- 
mon's, doth dedicate unto God a house more glorious than was Solomon's, 
the spiritual temple of the church. This prayer of our Saviour is the 
foundation of our prayers ; the prop and stay of our requests ; the very 
life of our supplications to God. As Aaron and Hur held up Moses’ 
hand, so our feeble hands are hereby strengthened. Τὺ is unto our 
prayers as the fiery chariot and horses to Elias, to carry them up to 
heaven. As the eagle beareth up her young on her wings, so this prayer 
of Christ giveth wings unto our prayers; and it is the censer wherein 
the odours of our prayers are censed up unto God.” ‘‘Thus this holy 
prayer of our Saviour, if we be in heaviness, will comfort us ; if in peril, 
deliver us ; if we want grace, it will relieve us; in this life it will guide 
us, and in the next save us.”—WILLETT: Zesaurus 1200068000. Camb. 
1614. 

3 John xvii. 1. 


8 INTRODUCTION. 


! They obviously refer to the 


in me ye might have peace.” 
whole consolatory discourse recorded in the three preceding 
chapters; and the declaration before us is just equivalent 
to, ‘When Jesus had spoken these words, he lifted up his 
eyes to heaven, and audibly uttered the following prayer.” 
He had said all that a wise kindness could dictate, to sus- 
tain and guide his disciples in the singularly trying cireum- 
stances in which they were about to be placed, by his being 
removed from them, in a way so remote from their expec- 
tations, so abhorrent to their feelings; and as the hour was 
just at hand for that separation,—so necessary, yet so pain- 
ful,—he employs the few moments which remained in com- 
mending them to the care of his Father and their Father, 
his God and their God. In this he sets us an example 
and teaches us that, when we have done all we can in the 
way of promoting the holiness and comfort of those with 
whom we are connected, we should, in prayer and suppli- 
cation, beseech him, who is the author of all good, to bless 
the objects of our care, and the means we have been em- 
ploying for their welfare? 

Our Lord “lifted up his eyes to heaven.” They had 
probably been hitherto fixed with benignant regard on the 

1 John xvi. 33. | 

2 Some interpreters have strangely confounded this prayer with that 
uttered in the garden of Gethsemane, mentioned by the other three 
evangelists: Matt. xxvi. 36-46 ; Mark xiv. 32-41; Luke xxii. 39. This 
prayer was spoken in the hearing of the disciples (ver. 13) ; that was 
uttered in perfect seclusion. The subject of the prayer in Gethsemane 
was deliverance from the agony he then endured ; and was answered when 
the angel came and strengthened him. What a contrast between the two 
prayers! Whai light and glory does this shed upon that !—See STIER. 


3 **Jam convertit se ad preces, velque merito; friget enim doctrina, 
nisi divinitus efficax redditur. "—Carvix. 


INTRODUCTION. 9 


disconsolate disciples. Now, as a token that he was about 
to engage in prayer, he lifts his eyes upwards—not as if 
he thought that the “heaven,” or “the heaven of heavens,” 
could contain Jehovah, or that the Father was far from him, 
but because heaven is conceived of as the region where the 
divine glories are most fully displayed, and therefore termed 
the dwelling-place and throne of Jehovah. The gesture 
naturally expresses abstraction from worldly thoughts, deep 
veneration, and holy confidence. It is well remarked by 
Calvin, * He looked up to heaven, not because God is 
enclosed there,—for he fills the earth also,—but because 
the aspect of the heavens admonishes us that the Divinity 
is exalted far above all creatures. By this act, indeed, 
Christ testified that, in the affection of his mind, he was 
rather in heaven than on earth; and thus, having left all 
men behind, he held a familiar colloquy with God." It 
has been remarked, too, and the observation is ingenious, 
“He did not turn his eyes towards the holy of holies 
in the temple, as the Levitical high priest did, but to- 
wards heaven itself, the true holy place, into which he 
was soon to enter, to appear in the presence of God for his 
people.” 1 

Assuming the attitude, our Lord immediately engages in 
the exercise of prayer. This he might have done silently ; 
but he chose, and for obvious reasons, to present his peti- 
tions in an audible voice. Prayer is not necessarily vocal. 
When Hannah “ prayed before the Lord,” she “spoke in 


1 **Quanquam, ut verisimile est, non longe a templo abesset, tamen 
non ad templum, sed ad colum oculos sustulit. Non enim ut sacerdos 
filius Aharonis, vadebat ad sanctum sanctorum, manu-factam, sed ad 
ipsum ccelum, "—CoccErUs.- 


10 * INTRODUCTION. 


her heart ;”* and though her lips moved, they gave forth 


no sound. Nehemiah silently prayed to the God of heaven 
in the presence of the Persian king;? and we know that 
some of the most acceptable prayers are expressed “in 
groanings which cannot be uttered."? But in many cases, 
the employment not only of language, but of vocal, uttered 
language, is not merely useful for controlling wandering 
thoughts, fixing the mind, and increasing the impression, 
but 18 requisite to gain the object in view. 

There was no danger of our Lord's thoughts wandering, 
or his devotional feelings becoming languid; but one lead- 
ing object of the offering of this prayer was, that not only 
the interests of his disciples should be secured, but that 
they should be made aware of this, that they might see 
how strong a hold they had of his affections, and might be 
assured that, wherever he might be, all his influence with 
his Father would be employed for their advantage He 
intimates this in very plain terms at the 13th verse: “These 
things I speak in the world, that they might have my joy 
fulfilled in themselves ; as if he had said, * These are inter- 
cessions which in heaven I will never cease to make before 
the throne of God; but I make them now in this world, in 
their hearing, that they may the more distinctly understand 


11 Sam. i. 13. 2 Neh. i. 11. 3 Rom. viii. 26. 

4 «Poterat Dominus noster unigenitus, et co-zternus Patri in forma 
servi et ex forma servi, si hoc opus esset, orare silentio : sed ita se Patri 
exhibere voluit precatorem, ut meminisset, nostrum se esse doctorem. 
Proinde eam quam fecit, orationem pro nobis, notara fecit et nobis: 
quoniam tanti Magistri non solum apud ipsos sermonicinatio, sed etiam 
pro ipsis ad Patrem oratio, discipulorum est sedificatio. Et siillorum, 
qui heee dicta aderant audituri, profecto et nostri, qui fueramus conscripta 
lecturi.”—AUGUSTIN. 


INTRODUCTION. 11 


how I am there to be employed in promoting their welfare, 
that they may be made, even here, in a large measure par- 
takers of my happiness.’ 

These remarks seem all that are necessary for illustrating 
the few striking words with which the prayer is introduced.! 
Let us now turn our attention to the prayer itself. 

. lt divides itself into the address; the prayer, strictly so 
called, or the petitions ; and the conclusion. THE ADDRESS, 
> Father" (ver. 1), “Holy Father" (ver. 11), * Righteous 
Father" (ver. 25) ;—THE PETITIONS—including under that 
head not only the requests, but the reasons for the requests, 
the pleading as well as the asking—arrange themselves under 
three heads: petitions in reference to himself (vers. 1-5), 
petitions in reference to the apostles (vers. 6-19) ; petitions 
| in reference to his true followers in all countries and in all 
ages (vers. 20-24) ;—THE CONCLUSION (vers. 25, 26). Such 
is the general division of the prayer, so simple and natural? 


1**Eir; Orat Patrem, simulque discipulos docet." —BENGEL. 

? Of the analyses which have been given of the prayer, there are few 
equal to that of Hutcheson: ‘‘The chapter may be taken up in three 
parts. In the first he prayeth for himself, that the Father would glorify 
him ; pressing the same by arguments taken not only from the sweet 
relation betwixt the Father and him, but more expressly from the time 
wherein he asketh this, from his glorifying the Father, being glorified 
by him (ver. 1); from his calling and charge to give eternal life to the 
elect (vers. 2, 3); and from his fidelity to his charge and commission 
(ver. 4); upon which he repeats and explains his petition by way of 
conclusion (ver. 5). In the second part of the chapter is contained his 
prayer for his eleven apostles expressly ; wherein (1) he describes them 
for whom he is to pray, giving an account of his diligence and success 
with them (vers. 6-8) ; (2) he appropriates his prayer and intercession to 
them, in opposition to the world, for several reasons (vers. 9, 10) ; (9) 
he propounds his first petition for their preservation, that so they may 
be kept in unity (ver. 11), pressing it on several grounds (vers. 12-14), 
and repeating and explaining the same (ver. 15); reinforcing one of the 


12 THE ADDRESS. [PART I. 


IL THE ADDRESS. 


Let us first attend for a little to the address of the prayer. 
It is offered up to God under the appellations of “ Father,” 
“ Holy Father,” “ Righteous Father.’ Let us consider the 
import of the appellation “ Father,” as used by our Lord, 
and then the force of the epithets “holy” and “ righteous.” 


$ 1. Jonw xvi. 1.—Father. 


With regard to the first of these points, two questions 
require our attention. Who is it that is here called Father? 
and what is implied in his being called Father by our Lord? 
or in other words, Whom does the term designate? what 
does the term indicate ? 


former reasons to persuade it (ver. 16); (4) he propounds a second. suit 
for their sanctification (ver. 17), pressing it by two arguments (vers. 18, 
19). In the third part of the chapter, he prayeth for the apostles and 
the whole church expressly (ver. 20), wherein he prays for spiritual unity 
to them, as being notably advantageous (ver. 21), —for attaining whereof 
he invokes excellent privileges upon them (ver. 22), particularly union 
with God, through him, as the way to union among themselves (ver. 25), 
—and for union in place with himself in heaven at last (ver. 24). In the 
meantime, recommending them (and particularly the apostles), on weighty 
grounds, to the Father's love, and his inhabitation (vers. 25, 26).” ‘‘ This 
prayer of our Saviour Christ is very full. It is for himself the Head of 
the church, and it is for the church which is his body, of which alone he 
is the Saviour and intercessor. It is for the present church, it is for the 
church to come. It is for the apostles and the ministers, the officers and 
teachers ofthe church. And it is for the ordinary members of the church, 
who shall believe through their word. . So that, whosoever pertaineth to 
the church, let him live in what time he will, be he of what condition or 
estate he will, he hath a share in this prayer.” GEORGE NEWTON. 


SEC. I.] " FATHER." 18 


1. Whom does the term designate ? 

To the first of these questions the answer is obviously, 
God,—the only proper object of religious worship. The 
command to all intelligent creatures is, * Thou shalt worship 
the Lord thy God, and Him only shalt thou serve ;"! and to 
bring men back from their “ gods many, and lords many,” 
to this * one God the Father," was one great object of our 
Lord's mission. But the only living and true God may be 
considered in the unity of his nature, or in the distinctions 
of what theologians call his personality. The Divinity, 
without any reference to that mysterious quality of his 
nature just noticed, may be, and often is, represented as 
the Father—the Father of all beings—the Father of all 
men. ‘The heathens spoke of their supreme divinity as 


, 


“the father of gods and men ;” and the application of this 
name to the Deity in Scripture is common. “ We are all 
his offspring," and * He is the Father of the spirits of all 
flesh, who hath made of one blood all the nations of men 
for to dwell on the face of the earth." He is “the Father 
of” our “ spirits,” “the former of our bodies.”  * Have we 
not one Father? hath not one God created us?"? When 
the one Supreme Being is thus represented, the ideas 
intended to be brought before the mind are his creating 
power and his providential care. 

A moment’s reflection as to who the person is who pre- 
sents the prayer which is the subject of consideration, is 
enough to convince us that it is not in this way the appella- 
tion is here to be understood. He who speaks is indeed a 


1 Deut. vi. 13, x. 20; Matt. iv. 10. 
2 Acts xvii. 26, 28; Heb. xii. 9; Mal. ii. 10. 


14 THE ADDRESS. [PART I. 


man—* the man Christ Jesus;” but the man Christ Jesus 
is “the Word who was in the beginning, who was with God, 
who was God;” this Word “ made flesh," was * made of 
the seed of David according to the flesh,” but at the same 
time was “God over all, blessed for ever.” He is “ God 


manifest in the flesh."! 


Keeping these indubitable facts in 
view, it is plain that the address is not made to the one 
Divinity, essentially considered, but to the first person of 
the Trinity, who in the economy of redemption—indeed, 
probably in all economies—sustains the majesty of the 
Godhead, acting through the Son or Word, and by the 
Spirit. = Our Lord—1not only the innocent, the perfect man 
Jesus, but an incarnation of Divinity in the second person 
of the Godhead, the appointed Mediator and Saviour of | 
men—addresses this prayer, in his economical relation and 
created nature, to the first person of the Godhead, and calls 
him Father. This is obviously the true answer to the first 
question, Who is it that is here called Father ? 


2. What does the term indicate ? 


With regard to the second question, What is implied in 
the first person of the Godhead being called Father by our 
Lord? the answer may be given in two words. It inti- 
mates relation and affection. But these words require a 
little illustration. 


(1.) Relation. 
The use of the appellation “Father” by our Lord, in 
reference to the first person of the Godhead, implies rela- 
1] Tim, ii 5; John i, 1; Rom. ix. 5; 1 Tim 6 


‘SEC. L] * FATHER." 15 


tion. Itisa claim of the relation of sonship. But what 
does sonship mean in reference to our Lord? There are 
no relations of which we have more distinct ideas than the 
human relations expressed by the words—father, mother, 
child, son, daughter. It is plain, however, that when these 
words are used in reference to relations existing among 
divine persons, or between the Divinity and creatures, they 
are used in an analogical sense, to signify relations to which 
the mutual relations between a parent and child bear the 
strongest resemblance of any relation known among men, 
and are thus best fitted for communicating to our minds 
some idea of such divine relations. 

It appears to me that the relation of father and son is 
ascribed in Scripture to the first person of the Holy Trinity 
and Jesus Christ, to denote three distinct relations, —all of 
them peculiar relations,—that is, relations existing only 
between God the Father and Jesus Christ: the relation 
rising out of the miraculous formation of his human nature; 
the relation rising out of his being constituted the Kinsman- 
Redeemer and Lord of mankind; and finally and. princi- 
pally—as lying at the foundation of the relations just 
named,—the relation which eternally and necessarily existed 
between them as divine persons.” 


1 Balderstone Kidd, in his valuable work, Christophaneia, has adopted 
a view of the threefold reference nearly identical with this. He supposes, 
however, the second the more ordinary reference of the term. He justly 
remarks, that in the second as well as in the third reference the ** divinity” 
of him to whom it is given is implied.—Christophaneia, p. 431, etc. 

2 “Non sicut Christi Pater, ita noster Pater, nunquam enim Christus 
ita nos conjunxit, ut nullam distinctionem faceret inter nos et se: ille 
enim Filius equalis Patri, eternus cum Patre, Patrique co-zeternus ; nos 
autem facti per Filium, adoptati per unicum. Proinde nunquam audi- 


16 THE ADDRESS. [PART I. 


God is called the Father of Jesus, to indicate the miracu- 
lous formation of his human nature. The incarnation 
forms one of the principal events of the economy of grace, 
at the head of which is the divine Father, as the sustainer 
of the majesty of Deity. In that economy all things are of 
the Father. He prepared for the Son a body in which to 
execute his benignant will, by the offering of that body, as 
the only and all-availing atoning sacrifice, once for all. It 
was to the Father he said, “Lo, I come: ₪ 4. 
a human nature,—“ hast thou prepared me."? This body 
was indeed formed by the operation of the Spirit; but in 
the new economy, the Spirit as well as the Son is ever to 
be viewed as the agent of the Father. ‘That the relation 
thus constituted between the first person of the Trinity and 
the Son by the origin of his human nature—miracle, in the 
case of its formation, taking the place of the ordinary law 
of nature—is in Scripture indicated by the terms father 
and son, seems about as plain as words can make it, from 
the declaration of the angel to Mary: “The Holy Ghost 
shall come upon thee, and the power of the Highest shall 
overshadow thee: therefore also that holy thing, which 
shall be born of thee, shall be called the Son of God.’ ® 


The man Christ Jesus is thus, in a peculiar sense, “ the 


tum est de ore Domini, cum ad discipulos loqueretur, dixisse illum de 
Deo summo Patre suo: Pater noster, sed aut Pater meus dixit, aut 
Pater vester: Pater noster non dixit (John xx. 17). Patrem meum dixit 
et Patrem vestrum, non dixit nostrum. Sic jungit, ut distinguat, sic 
distinguit, ut non sejungat.”—Avuaustin. ‘‘Cum Patre agens non dicit 
se Lilium hominis.” —BENGEL. 

1 **Qur Saviour, as a creature, hath an interest in the Fatherhood of 
God."—GxoRaE NEWTON. 

? Heb. x. 5 3 Luke i. 35. 


' SEC. I.]  " FATHER." 14 


Son of God.” He derives from him that holy human 
nature, which was formed, so far as human nature can be 
formed, “in the image of him who created it.” In this 
respect our Lord resembles Adam, who is said to be the son 
of God. 

But, in the second place, God stands in the relation of 
Father to our Lord as “the first-born among many bre- 
thren ;"! the head and representative and ruler of the holy 
family of the redeemed from among men—“ the sons and 
daughters of the Lord Almighty"? Adam was “the son of 
God,” not only as created by him, but as the eldest of his 
> human family—His first-born, and as such “ the inheritor 
of the world"? Christ is “the second Adam ;” the repre- 
sentative of all his spiritual kinsmen; the head of the 
family redeemed from among men. ΤῸ this the apostle 
seems to refer, when he applies that ancient oracle to our 
Lord, “I will be to him a Father, and he shall be to me 
a Son.”* As the Son of God in this sense, he is the 
« Kinsman-Redeemer,” and is Lord over the family ; and 
all who are sons and daughters of God, become so by union 
to him, the first-born.? While these are truths, and im- 
portant ones, we should certainly fall into a serious error, 
were we to hold that these are the only relations between 
Jesus Christ and the first person of the Trinity, that are 
indicated in Scripture by his being represented as his 
Father. These relations are all constituted relations, rising 
out of economical arrangements, the results of the divine 
will and operation. 


1 Rom. viii. 29. 79 Cor. vi. 18. 3 Gen. 1. 28. 
* Heb. i. 5. 5 Heb. iii. 6. 


B 


18 THE ADDRESS. [PART I. 


It is of importance, therefore, to remark, in the third 
place, that the appellation “Father,” given to the first 
person of the Trinity, in reference to our Saviour, prima- 
rily and usually indicates an essential relation—the relation 
which necessarily existed between the first and second 
persons of the Trinity from all eternity. He was the Son 
of God before he became the son of the Virgin—before he 
became “the first-born among many brethren.” Identity 
of nature, yet distinction of some kind,—both of them 
essential, and therefore eternal,—are the two leading ideas 
suggested by the term when employed in this way, in 
which, if we do not greatly mistake, it is usually employed 
in Scripture,—the two ideas expressed by a parallel phrase 
in the first verse of the Gospel by John, “ In the beginning 
was the Word, and the Word was with God, and the 
Word was God.” 

Identity of nature is the very first idea suggested by the 
terms father and son;? and we are never to depart from 
that idea when the appellations are even analogically used, 
except in cases where it is quite plain, as in that of creatures 
being termed the sons of God, that it is utterly inadmissible, 
and that not the primary but some of the secondary ideas 
suggested by these terms are intended to be brought before 
the mind. And in the case of our Lord, the reason for 
thus understanding the term is greatly strengthened by the 
consideration that he is termed God's “own Son”—“ his 


1 John i. 1. 

2 The Jews were aware of this ; and at once and justly concluded from 
our Lord's calling God πατέρα ἴδιον, that he made himself ἴσον τῷ Θεῷ (John 
v. 18). 


SEC. 11 ** FATHER.” 19 


only-begotten Son,” obviously indicating that he is his 
son in a sense absolutely peculiar, which belongs—which 
can belong—neither to men nor angels; and by the addi- 
tional consideration, that this identity of nature, indicated 
by the very terms, is asserted in very plain words and in 
very various ways in the Holy Scriptures: for if there be 
a doctrine revealed with perfect explicitness in the New 
Testament, it is that of the divinity of Jesus Christ. 

It is only when we take this view of the sonship of Christ 
that we can perceive the force of the apostle’s reasoning, 
when he says, “Though he was a Son, yet learned he 
obedience by the things which he suffered."? In calling 
God “ Father,” our Lord in one word expresses the thoughts 
more fully brought out by himself in such declarations as 
these: * 1 and the Father are one.” “As the Father hath 
life in himself, so hath he given to the Son to have life in 
himself.” “ What things soever he doeth, these also doeth 
the Son likewise.” Iam in the Father, and the Father 
in me.” “No man knoweth the Son, but the Father; 
neither knoweth any man the Father, save the Son, and he. 
to whomsoever the Son will reveal him.” “ He that hath 
seen me hath seen the Father.” ל‎ 

If we have in any good measure succeeded in bringing 
out the truths respecting the New Testament use of the 
terms Father and Son, in reference to the first person of 
the Godhead and our Saviour, it is easy to see what is the 
import of the appellation “Father” as here employed, when 
viewed as a claim of relation. Itis: *O Thou with whom I 


1 Rom. viii. 32 ; John i. 14. ? Heb. v. 8. 
3 John x. 30, v. 26, 19 ; Matt. xi. 27 ; John xiv. 9. 


20 THE ADDRESS. [PART I. 


have existed in unity of essence, perfection, and enjoyment 
from the unbeginning eternity, and by whose will and 
operation I have been clothed miraculously with human 
nature, and constituted the Head—Representative—Re- 
deemer—Lord of the many children of the human race, 
my brethren, whom, as the appointed heirs of salvation, it 
is thy benignant purpose by me to bring to glory.’ 


(2.) Affection. 

| Having thus shortly illustrated the appellation * Father," 
viewed as indicating a claim of relation, let us now, in the 
second place, inquire into its force as an indication of affec- 
tion. It is at once an expression of our Lord's conviction 
and feelings in reference to the affection with which he was 
regarded by Him whom he addressed, and of the affection 
which he cherished towards Him whom he addressed. 
Both these views are interesting and important. 

In saying “ Father," our Lord as it were says, *I know 
and am sure that thou art my Father. I know that thou 
lovest me, that thou hast loved me from before the foun- 
dation of the world, and wilt love me for ever. I know 
thy love to me to be like thyself—infinite, eternal, and 
unchangeable. I know that thou regardest me with the 
deepest interest, with the most tender affection. I know 
that “the Father loveth the Son," because he giveth his 
life for the sheep to take it again, and that, as a proof of 
this love, he “hath given all things into his hand." "' 

It is, however, chiefly as an expression of our Lord's own 
affection that we are to consider the appellation “ Father.” 

1 John x. 17, iii. 35. 


SEC. I.] '" FATHER." 91 


it 1s indicative of veneration, of love, of submission, of con- 
fidence. A word or two of illustration on each of these 
particulars is all that 1s needed. 

> Father," —that is, ‘I adore thine infinite greatness and 
excellence. “God is greatly to be feared in the assembly 
of his saints"—his holy ones—“ and to be had in reverence 
of all them that are about him.”* He was never so vene- 
rated as by him who, by way of eminence, was his * Holy 
One,"—him “ who engaged his heart to approach to him"? 
as none else durst approach to him. 116 had on his mind 
an awful sense of the power of God's anger against sin as 
the righteous Judge, and a deep conviction that he must, 
as the representative of sinners, experimentally know that 
power; but this in no degree disturbed his entire admiration 
of the divine character. None ever knew that character as 
he did; none ever venerated it as he did. It was under the 
influence of that “ spirit of the fear of the Lord” ? that he 
honoured his Father, when he pronounced his all-venerable 
name. 

“ Father,"—that is, ‘I love thee with all the tenderness, 
all the ardour, of filial affection.” The word brought before 
his mind all the manifestations of fatherly love, not only 
from the time of his birth as man, but from his being “ set 
up from everlasting,” when he was “daily his delight."* His 
heart overflowed with love when he lifted up his eyes to 
heaven, and said, “ Abba, Father.” 

* Father,"—that is, ‘I submit to thee. Thou art my 

father—I am thy son. It is for thee to command—for me 


1 Ps. Ixxxix. 7. 2 Jer. xxx. 21. 
3 Isa. xi 2. * Prov. viii. 23, 30. 


92 THE ADDRESS. [PART I. 


to obey. It is for thee to appoint—it is for me to submit. 
Here am I ready to do, ready to suffer, whatever is accord- 
ing to thy holy sovereign pleasure. ‘Not my will, but 
thine be done.” “'The cup which my Father hath given 
me, shall I not drink it?” 1 

> Father,"—that is, ‘I confide in thee. Whom should a 
son trust, if not his father? I trust thy power; I trust thy 
wisdom; I trust thy benignity; I trust thy faithfulness. 
Into thy hands I commend myself. I come to thee: to 
whom should I go but to my Father? And I know that 
thou wilt hear my prayer, for art thou not my Father?’ 
So much for a brief illustration of the appellation “ Father” 
here used by our Lord, viewed as a claim of relation and 
an expression of affection. 


$2. Jouw xvi. 11.— Holy Father. 


But our Lord calls the object of his worship not only 
“ Father,” but * Holy Father.^? What is the import of this 
epithet ? 

The proper notion of holiness, in the Scripture sense of 
the word, as expressive of a divine attribute, is more exten- 
sive than is ordinarily supposed. “It embraces in it the 
idea meant to be conveyed by theologians when they use 
the term, the highest moral purity. But the radical idea is 
separation. God is holy, inasmuch as he is separated from 
every created and finite being, and lifted above them, par- 
ticularly above sin, which can establish itself only in the 
domain of finite beings"? “The high and lofty One in- 


1 Luke xxii. 42; John xviii. 11. 2 Ver. 11. 
3 Hengstenberg. Ps. xxii.—This definition of ‘‘ holiness,” in its proper | 


SEC. III.] “ RIGHTEOUS FATHER." 98 


habiting eternity” is the * Holy, holy, holy One"! > There 
is none holy as the Lord.” “He only is holy.^? > Holy 
Father” is equivalent to ‘ Infinitely excellent, absolutely 
perfect, Father, The force of the expression comes strongly 
out in the question in the celestial song, “ Who shall not 
fear thee; who shall not glorify thy name? for thou only 
art holy.”® The import as well as the appropriateness of 
the epithet will appear more distinctly when we come to 
that part of the prayer where the compellation is employed 
by our Lord. 


δ 3. Jou xvir. 25.— Righteous Father. 
Our Lord also calls the object of his worship “ Righteous 


Father.” Many interpreters would consider ‘righteous’ in 
this clause as equivalent to benignant, kind, gracious. But 
in no case, I apprehend, is the word rendered “ righteous "* 
synonymous with benignant. It was in the cause of right- 
eousness that our Lord laboured and suffered, and was about 
to die. It was in the cause, too, of grace; but of “ grace 


55 He was 


reigning through righteousness unto eternal life. 
asking what he was entitled to according to the stipulation 
of the eternal covenant: “If he shall give his soul an offer- 
ing for sin, he shall see his seed, he shall prolong his days, 
and the pleasure of the Lord shall prosper in his hand." 
Justice required that his request should be granted. Justice 
required his glorification, though the communication to us 
applieation to God, by Hengstenberg, is almost literally the same as 
Ainsworth's (Communion of Saints, 1615, p. 73) : ** He is sequestred from 
this synful world : heaven is the habitation of his holynes.” 


lTsa. vi. 3. 21 Sam. ii. 2. 3 Rev. xv. 4. 
4 δίκαιος. 5 Rom. v. 21. 6 Isa. liii. 10. 


24 THE ADDRESS. [PART I. 


of the blessings for which this glorification was intended is, 
and ever must be, a manifestation of rich grace—sovereign 
mercy. He might appeal to justice—we must cast our- 
selves on grace. 


What has been said has no indirect bearing on the im- 
portant service which we are just about to perform.* We 
have seen our Lord engage in an act of most solemn de- 
votion: we have seen him draw near to God. We are 
about to engage in an act of very solemn devotion: we are 
about to draw near to God. He hath set us an example; 
let us follow his steps. 

He went to God as Ais Father. Let us now go to God 
as our Father. He is not our Father in the same sense in 
which he is Ais. Here, as in everything else, HE has the 
pre-eminence. You must observe that even when he says | 
of God, “ He is my Father and your Father,"? he does not 
say that he is our Father. As Augustirie remarks, * He 
so joins the two claims as to distinguish them, and he so 
distinguishes them as not to separate them." He is not 
our Father as he is his Father, but “doubtless he is our 
Father ;” and he is our Father because he is his, and we 
are God's children because we are united to his Son. He 
is our Father, having given us the adoption to which in love 
he predestinated us: he is our Father, for he has “ begotten 
us again,” made us new creatures—his children through 
faith in his Son. And as our Father he loves us, and 


1 This, as well as some other portions of the Exposition, was originally 
delivered at the.administration of the Lord’s Supper. 
2 John xx. 17. 


SEC. III.] ‘RIGHTEOUS FATHER.” 25 


“blesses us with all heavenly and spiritual blessings in 
Christ Jesus.” 1 

Let us go to him, then, as our Lord did, claiming rela- 
tion, expressing affection. Let us say to him, each for 
himself, “ My Father ;” let us together say, “ Our Father.” 
We do so in significant action when we gather round his 
table and participate of “the meat indeed," “the drink | 
indeed,” which he has provided for all his children. Let 
us take heed that the inward exercise correspond with the 
external action, and that we worship him, who is a Spirit, 
in spirit and in truth, “ for the Father seeketh such to 
worship him."? 

And as, like our Lord, we go to our Father, let us go to 
our Father, like him, in the exercise of the holy dispositions 
in which he went. Let us go in the exercise of veneration, 
“sanctifying him!'in our heart;” making him our fear 
and dread; “worshipping him acceptably with reverence 
and godly fear: for our God is a consuming fire.”* Let 
us go in the exercise of love kindled into a flame by the 
manifestation which this emblematical ordinance makes 
both of his loveliness and of his love, knowing and being 
sure that even the Father himself hath. loved us; and 
having given his Son for us—to us, is now giving us 
through him abundant consolation and good hope. 6% 
us go in the exercise of entire submission, saying, while 
children, * “Truly, O Lord, we are thy servants, we are thy 


99 4 


servants: thou hast loosed our bonds;"* and we are thine 


1 Isa. xiii. 16; Eph. i. 5; 1 Pet. i. 3; Gal. iii. 26; Eph. 1. 3. 
2 John iv. 23, 24. 3] Pet. iii. 15 ; Heb. xi. 28, 29. 
“Ps. exvii 16. 


26 THE ADDRESS. [PART I. 


to do and to suffer whatever thou art pleased to appoint. 
We would have no will but thine. Good is the will of our 
Father. The cup, be it sweet or bitter, which our Father 
giveth us, shall we not drink it?’ Let us go in the exercise 
of humble yet confident trust, expecting that he will be a 
good Father to us, fulfilling all the expectations he has 
raised by taking to himself so endearing an appellation; 
and that, in our experience, he will make all his exceeding 
great and precious promises * yea and amen in Christ 
Jesus, to his glory by us.”? 

Let us remember that he is our “ Holy Father," and that 
“holiness becomes his house for ever.” Let us “ worship 
him in the beauty of holiness ;” and as “he who hath called 
us" to the fellowship of his Son, and is now calling us to his 
table, “is holy, let us be holy in all manner of conversation."? 

Nor let us forget that “he whom we call Father" is “the 
righteous Father"—* He who, without respect of persons, 
judgeth every man according to his works ; and that “ the 
righteous Lord loveth righteousness, and regardeth with a 


73 Jet ais re- 


pleasant countenance” only “the upright. 
joice that the claims of righteousness and the impulses of 
mercy have been gloriously harmonized, and that a solid 
foundation for the triumph of holiness and righteousness in 
human hearts has been laid by that work which the Saviour 
was just about to finish when he uttered the words which 
have afforded such abundant materials for sweet and suit- 
able meditation, and the completion of which we are now 
about to commemorate in the Holy Supper. 


12 Cor. i. 20. 2 Ps, xciii. 5, xxix. 2; 1 Pet. i. 15, 16. 
5 ] Pet. i. 17 ; Ps. xi. 7, met. ver. 


SEC. III.] “RIGHTEOUS FATHER.” 21 


“ We will go into his tabernacles; we will worship at his 
footstool. Arise, O Lord, into thy rest; thou, and the ark 
of thy strength.” “Bless Zion’s provision; satisfy her 
poor with bread." “We will take the cup of salvation, we 
will call on the name of the Lord. O Lord, truly we are 
thy children, thy servants; the children of thine handmaid. 
We will offer to thee the sacrifice of thanksgiving, we will 
call upon the name of the Lord, we will pay our vows to 
the Lord, in the presence of all his people; in the courts of 
the Lord's house, in the midst of thee, O Jerusalem."! 
Hallelujah! 

“ Seeing we have a great high priest, who has passed into 
the heavens, Jesus the Son of God,”—a “high priest who 
can be touched with the feeling of our infirmities," and 
* who ever lives to make intercession for us,"? such inter- 
cession as he made for us, even for us, in that wonderful 
prayer, on the illustration of which we have just entered, 
—why should we yield to the influence of doubt and fear? 
Why should we not * go boldly to the throne of grace, that 
we may obtain mercy and find grace to help in time of 
need?” The Father hears him, and he will hear us for his 
sake. The Father has accepted his offering, and on its 
account he will accept ours. Let us hasten, then, to lay 
it on the altar—ourselves—“ a living sacrifice, holy and 
acceptable" in him. This is “reasonable service,"? this is 
rational worship. “We will go in the strength of our 
Lord; we will make mention of his righteousness, of his 
only." + 


1 Ps. exxxii. 7-10, exvi. 13-19. 2 Heb. iv. 14-16, vii. 25. 
3 Rom. xii. 1. f כ‎ 116: 


28 THE PRAYER. [PART II. 


IL. THE PRAYER. 


Our Lord's prayer naturally resolves itself into three 
divisions: A prayer for himself (vers. 1-5); a prayer for 
his apostles (vers. 6-19) ; and a prayer for his church, or 
peculiar people, in all countries and in all ages (vers. 20-24). 
Each of these prayers has its appropriate petitions and cor- 
responding pleas. To the first of these prayers, his prayer 
for himself, let us now turn our thoughts. 


$ 1. His prayer for himself. 


> These words spake Jesus, and lifted up his eyes to heaven, and said, Father, 
the hour is come; glorify thy Son, that thy Son also may glorify thee: as thou 
hast given him power over all flesh, that he should give eternal life to as many 
as thou hast given him. And this is life eternal, that they might know thee 
the only true God, and Jesus Christ, whom thou hast sent. I have glorified 
thee on the earth: I have finished the work which thou gavest me to do. And 
now, O Father, glorify thou me with thine own self with the glory which I had 
with thee before the world was.”—JouN xvii. 1-5. 


Our Lord's petition and our Lord's pleas, in the verses 
we have read, are the two topics to which, in succession, our 
attention must be directed. 

Our Lord's PETITION may be considered either as simple 
or as complex. In the first case, it is contained in the 
words, * Glorify thy Son, glorify thou me with thine own 
self, with the glory which I had with thee before the world 
was;” and all the other words are to be considered as ex- 
pressive of plea in support of this simple petition. In the 
second case, the petition is contained in these words: 


SEC. I.] HIS PRAYER FOR HIMSELF. 29 


> Glorify thy Son, that thy Son also may glorify thee ;” 
> Glorify me with thine own self with the glory which I had 
with thee before the world was;" 
second and third verses are to be viewed as describing the 
particular mode of glorifying the Father on which his heart 
was bent, the kind of glorification of himself which he 
prays for—that connected with the giving of eternal life to 
all given him by the Father, in giving them the knowledge 
of him as the only true God, and of Jesus Christ whom he 
" had sent. In this way of viewing the subject the petition 
is twofold. There is a double object of desire, a double 
subject of prayer. The glorification of God in the bestowal 
of that eternal life which consists in the knowledge of God, 
and of Jesus Christ whom he had sent, on all given by the 
Father to the Son: this is the ultimate object of desire, the 
primary subject of prayer. The glorification of the Son is 


and the words in the 


desired and requested as subsidiary to this, as at once the 
necessary and the effectual means of its accomplishment. 
Weare, upon the whole, disposed to consider this last mode 
of viewing the petition as that which is best fitted to place 
before our minds a just view of the state of the Saviour’s 
mind when presenting it. The connection of the glorifi- 
cation of the Son with the glorification of the Father seems 
plainly set forth here, not only as a plea that the Father 
should grant the Son's petition, but as the principal reason 
why the Son presents such a petition to the Father. Even 
in seeking his own glory, his ultimate object was the glory 
of Him who sent him.’ "This, then, is the PETITION, + 
the F'ather should be glorified in the bestowal, on all whom 
! John vii. 18 


20 à THE PRAYER. [PART II. 


he has given to the Son, of that eternal life which consists 
in the knowledge of himself as the only true God, and of 
Jesus Christ whom he had sent ;1 and that in order to this 
—as at once the necessary and effectual means of attaining 
this—the Son should be glorified, glorified with the Father, 
with the glory he had with him before the world was.’ 

Our Lord's PLEA is contained in these words: “ The hour 
is come; thou hast given thy Son power over all flesh, to 
give eternal life to as many as thou hast given him; I have 
glorified thee on the earth, I have finished the work which 
thou gavest me todo.” The substance of that plea seems to 
be, ‘ Now is come the period for glorifying me, that I may 
glorify thee; for I have finished all that is to be done on 
earth by me in a state of humiliation ; and my being glorified 
is absolutely necessary to my glorifying thee in conformity 
to the high commission with which thou hast entrusted me.’ 

This is a general outline which, in the sequel, I will 
attempt to fill up,—a very condensed statement of the in- 
finitely important truths which I will endeavour to exhibit 
somewhat more in detail. 


(1.) His petitions. 
Let us first, then, attend to our Lord’s petitions. What 


does our Lord desire? What does he ask of his Father, 
his holy, righteous Father? He desires and prays that the 


1 "Iva ψινώσκωσι----Χρισσόν : offerunt se interpreti tres potissimum ferendi 
constructionis modi. (1.) Ἵνα γινώσκωσί σε καὶ ᾿Ιησοῦν Xpiordy, ὃν ἀπέστειλας, 
σὸν ἀληθινὸν Θεόν : ita Heinsius, secutus Chrysostomum. (2.) Ἵνα γινώσκωσί 
σε (εἶναι), σὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας ᾿Ιησοῦν (sivas) Χριστόν. (3.) Ἵνα 
γινώσκωσί σε (sivas) cov ἀληθινὸν Θεὸν, καὶ ᾿Ιησοῦν Χριστὸν (εἶναι ἐκεῖνον) ὃν ἀπέσ- 
5.6.7 —RoSENMÜLLER. 


SEC. I.] HIS PRAYER FOR HIMSELF. A al 


Father would glorify him, that so he might glorify the 
Father. He regards the Father's glory as the end, and his 
own glory as the means. In discussing such a subject as 
that before us, it will, I believe, be generally found the most 
satisfactory course, to consider the END before attending to 
the MEANS. 


1. The glorification of the Father, as his ultimate object. 


We observe, then, in the first place, that the ultimate 
object of the Saviour’s desire—the principal subject of his 
prayer—is, ‘The glorification of the Father, in the be- 
stowal, by the Son, on all whom He has given to him, of 
that eternal life which consists in the knowledge of “the 
only true God)and of Jesus Christ, whom he has sent ;" 
and in order to the bestowal of which, He has “ given him 
power over all flesh." ' 

God is glorified, when the excellences of his character 
are manifested to and acknowledged by intelligent beings. 
In proportion to the extent and clearness of the display, 
and to the extent and cordiality of the acknowledgment, is 
the glory of God promoted. To display his own excellence, 
to manifest his own glory, is, and must be, the ultimate 
end of the Divine Being himself, in all his dispensations— 
in the creation, sustentation, and government of the uni- 
verse.” This is the only conceivable end worthy of Him ; 


1 “Tt ought deeply to be considered, as a truth both of the clearest 
evidence and great importance (though, perhaps, it may have escaped 
the thoughts of many), that the principal end of our Lord’s undertaking 
and office was not the salvation of men, but the glory of God. This is 
that whereupon his design did ultimately terminate. The other he could 
only intend secondarily, and as a means to this.” —HoweE. 

? See Edwards on the End of God in creating the World. 


32 THE PRAYER. [PART II. 


and it necessarily involves in it every other desirable end. 
The more the power, wisdom, righteousness, and benignity 
of God are displayed, the better must it be for the universe 
he has formed; and, from the very constitution of intelligent 
moral beings, their holiness and their happiness must be pro- 
portioned to their knowledge and acknowledgment of God ; 
to the degree in which he manifests to them his holiness and 
benignity, and the degree in which they are suitably affected 
by this manifestation. To glorify God ourselves, and to be 
influential in making others glorify Him, is plainly the 
highest duty, honour, and felicity of created beings. Every 
rightly thinking being must consider that situation as the 
most desirable, that gives him in the highest degree the 
power and the opportunity of glorifying God; of knowing 
God, and making Him known. 

This sentiment never existed in so high a degree as in 
the mind and heart of the God-man. He did not his own 
will; he did the will of Him who sent him. He sought not 
his own glory; he sought the glory of Him who sent him. 
> His meat was to do his Father's will,’* and “to finish his 
work;"? thus honouring his authority, and holiness, and 
righteousness, and wisdom, and goodness. Whatever he 
did,—* whether he ate or drank," whether he acted or 
suffered,—it was “all to the glory of God."? His con- 
stant supreme desire was, that in all things God might be 
glorified. “The principle of his inward life was a simple, 
great, fundamental purpose born out of free-hearted love, 
to do the will of God. Without uniting himself to God 


1 John v. 30, vi. 38, viii. 50, iv. 34. 
2 John iv. 34. 9 1 Oor. x. dl. 


SEC. 1.7 HIS PRAYER FOR HIMSELF. 90 


unreservedly—feeling himself to be perfectly one with God, 
to have no objects different from his—he could not have 


lived.” 


The sum and substance of all our Lord's prayers was, | 
> Father, glorify thy name." It is obvious, however, that 
in the text there is a reference to a particular manner of 
glorifying God. His desire and prayer is, that he may 
glorify the Father, in a conformity to the great commis- 
sion he had been entrusted with as the Saviour of men: 
> AccorDING AS? He had given him power over all flesh, 


that he might give eternal life to as many as He had given 


23 


him."? The Father, in his eternal counsels, had appointed 


him to save a portion, a large portion, of the human race ; 
to conduct to glory “many sons,” who, like their brethren, 
were going down to destruction. He had. given these to 
him, that he should “ give to them eternal 1110 ;" He 


1 Ullmann. 

2 Καθώς. Eph.i.4; 1 Tim. i. 3. Stier’s note on the particle is valuable. 

3 "lye σῶν ὃ δέδωκας αὐτῷ, δώσῃ αὐτοῖς ζωὴν aiaviov.— EH xtraordinaria om- 
nino est constructio. Wz» ponitur pro masculino πάντες (Heb. vii. 7). 
Casus vocis +z» duplici modo explicari potest. Aut est nominativus 
absolutus (Acts vii. 40 ; 1 John ii. 27): aut est accusativus qui in gratiam 
relativi sequentis pro dativo positus est (Marc. vi. 16; Matt. xxi. 42; 
1 Pet. ii. 7) Quod pluralis in δώσῃ αὐτοῖς referendus sit ad singularem 
vay, constructio est ad sensum."—KyvPkz. In classical Greek, the clause 
would run: “Iva πᾶσι obs δέδωκας αὐτῷ, δώσῃ αὐτοῖς ζωὴν αἰώνιον. *'Meus 
autem vetustissimus codex pro δώσῃ αὐτοῖς habet ἔχῃ habeat, et ita tollitur 
illud Solcecophanes.”—Brza. -This reading is supported by the Syriac 
and Coptic versions, by some of the early fathers, and by a number of 
later Mss. It has the internal evidence of making the two clauses, which 
are really collateral, obviously so: ‘‘that all that thou hast given me 
might have eternal life—(and this is eternal life)—that they might know 
thee, the only true God, and Jesus Christ, whom thou hast sent.” 6 
passage would be plainer in English were the order of the original more 
closely followed : **that as to all that thou hast given him, he might 
give to them eternal life, and this is eternal life,” etc. 


0 


34 THE PRAYER. [PART II. 


had appointed him to save them. They were dead—* dead 
in trespasses and sins;"! guilty, depraved, miserable, desti- 
tute of, incapable of, true spiritual activity and enjoyment 
—of thinking, feeling, choosing, willing, acting, and enjoy- 
ing in unison with the all-wise, the all-holy, the ever-living, 
ever-blessed One. This eternal life was to be bestowed on 
them, in giving them the knowledge of the only true God, 
and of Jesus Christ whom he has sent;? for this is the 
eternal life which he was to give to them whom the Father 
had given to him, “to know the only true God, and him 


735 That is not only to 


whom 116 has sent, Jesus Christ. 
know Jehovah to be the only true God, in opposition to all 
that are called gods, and to know Jesus to be the Christ, 
the promised Saviour, in opposition to all who may claim 
that honour; but to know really, to know and be sure of the 
truth respecting the character and will of God as “ light,” 
and “love,” and “a Spirit,"* the irreconcilable enemy of 
sin, who yet has no pleasure in the death of the sinner, but 
* who will have all men be saved, and to come to the know- 


ledge of the truth;”° and respecting the character and 


ו 
**'The solemn style of the prayer naturally admits of the suppliant‏ 2 
naming himself, ‘Jesus Christ, whom thou hast sent.' "— LÜckKE.‏ 


3 There is some little difficulty in the particle ἵνα, viewed as connected 
with the clause, ** And this is life eternal.” It is unnatural to give the 
particle a sense here different from that which properly belongs to it, 
and which it has in every other place where it occurs in the chapter. 
May not αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ be parenthetical, and the two clauses, 
**in order that he may give to all whom the Father has given him eternal 
life,” and, ‘‘that they might know the only true God, and Jesus Christ 
whom he has sent," collateral statements? It is just as if the paren- 
thetical clause had been added. ‘This does not alter the sense, and it 
greatly elucidates the syntax. 

+ ] John i. 5, iv. 8; John iv. 24. 6 ] Tim. ii. 4. 


SEC. I.] HIS PRAYER FOR HIMSELF. 35 


work of Jesus Christ, as the divinely appointed, qualified, 
accredited Saviour,—the divine Saviour, the only, the all- 
sufficient Saviour, “able to save to the uttermost those 


"1 Now, in order to this 


coming to the Father by him. 
knowledge, the Father must be revealed by the Son's 
glorifying him; and the Son must be revealed by the 
Fathers glorifying him: thus only can men obtain the 
= knowledge of the Father and of the Son. 

It has been common to say, that when this knowledge is 
sald to be eternal life, the meaning is, that this knowledge 
is the means of eternal life; that by this knowledge we 
attain to eternal life—true, never-ending happiness. 46 
gospel is the power of God unto salvation to every one 
that believeth.” ^ Christ's words believed are “spirit and 
life"? This is the truth; but it seems only a part of the 
truth. The true knowledge of God and of Jesus Christ 8 
eternal life. That conformity of mind and heart to God 
and his Son, which is implied in this knowledge, is that 
holiness, is that happiness, which is called eternal life? A 
man cannot have the one without having the other; a man 
has the one in the proportion in which he has the other. 

Now, to qualify the Son as God-man, mediator, for 


1 Heb. vii. 25. 2 Rom. i. 16; John vi. 63. 

3 It is usual to say that the true knowledge of God necessarily pro- 
duces—leads to—eternal life ; and John iii. 18, 19, and 1200108. iv. 21, 
have been referred to as similar expressions. But, as Bengel says, ““ ἐστὶν 
est, non modo affert ;” and, as Tholuck remarks, ‘‘ There is no necessity 
to assume a metonymy here : to know God is life in itself.” . ** Quo magis 
Deum cognoscimus in Christo, hoc magis vivimus."—ZUINGLIUS. ''In- 
tuition and life coincide in the divine.”—NEANDER. ‘Visio Dei est 
tota vita seterna."— A vGusTINE. To ‘‘see God," and to possess the 
kingdom of God, are two descriptions of the same state of blessedness 
(Matt, v. 3, 8). 


36 THE PRAYER. [PART II. 


giving this knowledge of God, which is eternal life, God 
has given him—i.e. has appointed to be given to him, has 
determined, has promised to give to him—all power over 
all flesh. He is to place under him the whole race of man, 
and give him rightful authority over them, and entire con- 
trol of all events in reference to them. When we think of 
the condition and circumstances of those to whom he is to 
give eternal life, and what is necessarily implied in giving 
them eternal life, we shall not think the grant of authority 
and power unnecessarily extensive. 

We begin to see now somewhat more distinctly what is 
the ultimate object of the Saviours prayer. [Ὁ 18 that he 
may save those whom the Father has commissioned him to 
save; so that, both in “the salvation, with eternal glory,” 
to which they are to be brought, and in the way in which 
he is to bring them to it, God may be glorified to the 
highest,-—his power, his wisdom, his righteousness, his 
faithfulness, his benignity, may be displayed,—and so dis- 
played as to call forth corresponding sentiments of reve- 
rential and affectionate admiration, esteem, confidence, and 
love—all the saved being made to * know the name" of 
their God and Saviour, and to find in that name purity and 
peace, holiness and salvation. 

And how can God be more illustriously glorified, how 
can his perfections be more illustriously displayed, than 
in this saving economy? How can He be more highly 
honoured than in the thorough acknowledgment of these 
excellences on the part of an innumerable multitude of in- 
telligent beings, made holy as He is holy, happy as He is 
happy, through the knowledge of himself and of his Son? 


SEC. Ε] HIS PRAYER FOR HIMSELF, 37 


For the Son to pray that he might glorify God according 
to this arrangement, is to pray that he might, by his 
obedience to the death, as the appointed Saviour of sinners, 
obtain for himself all the merit, all the authority, and all 
the power, both in reference to external event and inward 
influence, that are necessary and sufficient to confer this 
eternal life on the countless millions whom the Father had 
committed to him to be saved. So much respecting the 
prayer for the end. 


2. His own glorification, as the means of glorifying his 
Father. 


Let us now attend to the prayer for the means. “ That 
thy Son may glorify thee,” says our Lord, “glorify thy 
Son ;"! that ‘I may thus glorify thee, “ glorify thou? me 
with thine own self? with the glory which I had with thee 


22 3 


before the world was. To glorify the Son is to manifest 


his excellence, and to secure that this manifestation of his 
excellence shall produce jts proper effect, in exciting corre- 
sponding sentiments in the minds and hearts of intelligent 


beings. 

Our Lord himself speaks of a threefold glorification of 
himself: (1.) A glorification in, amid, by, his sufferings. 
It is of this he speaks in John xiii. 31: “ Now is the Son 
of man glorified.” (2.) A glorification, after his suffer- 


1 «What creature could stand before his Creator and say, ‘Glorify 
thou me, that I may glorify thee’ ? "—SrTIER. 

2 ** Pronomen σὺ respectum habet ad pronomen ἐγὼ in versu proximé 
precedenti. ‘Cum ego te glorificaverim zquum est, ut fu me vicissim 
glorifices.' "—GERHARD. 

3 Παρὰ σεαυτῷ stands in antithesis with izi τῆς γῆς» and seems equal to 
the ἐν ξαυτῷ in John xii. 32. 


38 THE PRAYER. [PART II. 


ings, in heaven. It is of this he speaks in the 32d 
verse of that chapter: “God will glorify the Son of man 
in himself, and will straightway glorify him.” And (3.) 
A glorification on earth, after his ascension, by the Holy. 
Spirit (John xvi. 13, 14): “When he, the Spirit of truth, 
is come, he shall glorify me: for he shall receive of mine, 
and shall show it unto you. All things that the Father 
hath are mine: therefore said I, that he shall take of mine, 
and shall show it unto you." 

The most satisfactory way, I apprehend, of showing 
what is implied in our Lord's prayer, * Glorify thy Son,” 
« Glorify him with thyself, with the glory which he had 
with thee before the world was," will be to show how God 


According to the ancient‏ 1ל 


has “ glorified his Son Jesus. 
oracle, he “called on God, and he answered him."? The 
import of the prayer appears in the answer of the prayer. 
Let us see what God has done, and then we shall know 
what his Son asked for. In no other way can we find out 
the meaning of these most pregnant words, “ Glorify thy 
Son.” Our Lord is to be considered here as standing just 
on the brink of that unfathomable gulf of suffering, by 
plunging into which the expiation of the sins of men was 
to be completed. From this point let us commence our 
survey of the manner in which God has glorified his Son. 
Strange as it may sound, it is most true that God glorified 
his Son by exposing him to, by inflicting on him, these 
sufferings.’ He thus showed that he had entire confidence 
1 Acts iii. 13. 2 Ta. GL. 15. 


? ** In morte illa nobis conspicuum est immensum decus, quod impiis 
est absconditum. "— CALVIN. 


SEC. L] HIS PRAYER FOR HIMSELF. 39 


in him. He was not afraid, if I may use the expression, to 
entrust him with an enterprise, on the success of which 
hung the glory of his name, and the salvation of the mil- 
lions of the apostate family who were the objects of his 
sovereign love. He trusted him as one who could bear and 
bear away the sins of men. 116 let law and justice have 
their free course in reference to him as the substitute of 
men, knowing well that they would be satisfied, glorified, 
by him—“ magnified, made honourable.” In trying him 
so severely, he gave him the opportunity of manifesting his 
excellences, his entire devotion to the will of his Father 
and the salvation of his people, his implicit submission to 
God, his self-sacrificing love for men,'—those displays of 
the Saviour’s character most fitted to excite the highest 
esteem and admiration and love of men and angels; and 
these were made during his final passion with peculiar dis- 
tinctness and brightness. 

God glorified his Son by continuing with him while 
under these sufferings the influence of the Holy Spirit 
without measure,—thus qualifying him for meeting in the 
most perfect manner, as to thought, feeling, action, and 
endurance, the exigencies of the awful crisis ; and by send- 
ing his angel to strengthen him in his agony. 

God glorified his Son during and in these sufferings, by 
giving evidence to the justness of his claims to the high 
character of the appointed Saviour of men. When his 
chosen disciple betrayed him, “lifting up his heel against 
him,”—when he sold him “for thirty pieces of silver,"— 


1 € δόξα γὰρ ἐμοὶ τῷ δεσπότῃ πάσχειν ὑπὲρ τῶν δούλων μου, καὶ γνωρίζειν ἐντεῦθεν 
vois ἀνθρώποις οἵων ἔχω Qiravepwriay.”—KUTH. ZIGABEN. 


40 THE PRAYER. [PART II. 


when he was “numbered among che transgressors,” by 
being fixed to the middle cross, —when “ his hands and his 
feet were pierced,"— when they reproached him for his 
trust in.God,—when they gave him vinegar mixed with 
gall for his drink,—when the Roman soldier pierced his 
side with a spear,—when they parted his garments among 
them, and cast lots for his vesture,—when he was buried 
in the sepulchre of Joseph of Arimathea,—all these events, 
brought about by God in his providence, glorified his Son, 
and proclaimed that “this is he to whom all the prophets 
gave witness.” And what were the darkened sky, and the 
shaking earth, and tlie rent veil, and the opened sepulchres, 
but an emphatic utterance of the voice of the Eternal: 
“This is a righteous man: this is the Son of God?"! 

If God glorified his Son amid and by his sufferings, still 
more obviously did he glorify him when he raised him from 
the dead, sending his angel to roll away the stone from the 
entrance into the sepulchre ; while the Son himself, in obedi- 
ence to the command he had received of the Father, and in 
the exercise of the authority he possessed, and the life which 
it was given him to have in himself, took again the life he 
had laid down. Surely he was glorified when the Father 
thus so satisfactorily confirmed all his claims,—showed that 
he was that Holy One of God, whose spirit was not to 
remain in the separate state, and who was not to be suffered 


Pa. xh. 9, הצ‎ 2 5. 8, | le, 21 > eck. xl. 295 Een. 03,19 95 
Matt. xxvii. 51-54. ‘‘Conspuendus erat, flagellandus, crucifigendus ; sed 
clarificat Pater deficiente sole, tremente terra, proclamante centurione." 
—HiranIUS. ‘Gloria salvatoris patibulum triumphantis est. "—HrrEROo- 
NYMUS. ‘‘ Δόξασόν we, repuroupyay ἐν τῷ καιρῷ τοῦ σταυροῦ τὰ φοβερὰ καὶ ἑξαίσια 
σημεῖα, καὶ δεικινύων ἐκ voir, ὅτι γνήσιος υἱός σου εἰμι.᾽"--- ΕΤΗ. ZIGABEN. 


SEC. 1] HIS PRAYER FOR HIMSELF. 41 


to see corruption,—declared his entire satisfaction with the 
great work of expiation,—and proclaimed him, “ according 
to the spirit of holiness, the Son of God with power.” 1 

God glorified his Son when he took him up from earth 
to heaven. Was he not glorified when, on that never-to-be- 
forgotten day, he led out his apostles from Jerusalem to 
Bethany, “and lifted up his hands to heaven and blessed 
them; and while he blessed them, was parted from them, 
and taken up into heaven,” a cloud receiving him out of 
their sight? That which they beheld was glorious; but 
oh, how much more glorious was that which human eye 
could not behold! “ God is gone up with a shout, the Lord 
with the sound of a trumpet. Sing praises to God, sing 
praises; sing praises unto our King, sing praises.” ל‎ 

And now that he is in heaven, how has the Father glori- 


fied him? “He has glorified him with himself, with the 


glory which he had with him? before the world was.” * 


These are mysterious words, * dark with excess of bright- 
| , 5 


ness.” It would be worse than to no purpose to perplex 


1 Ps, xvi. 10; Rom. i. 4. 2 Ps. xlvii. 5, 6. 

3 קד‎ τὸν Θεὸν (John i. 1) ; εἰς τὸν κόλπον ποῦ πατρός (John 1. 1, 18). 

4 Nosselt has wasted much learning and ingenuity in endeavouring to 
prove that these words refer to the glorification of Christ by the success 
of his religion, which, in the decree of God, he possessed from before the 
foundation of the world. Kuincel has a very elaborate and satisfactory 
confutation of this theory in his Commentary on the Historical Books 
of the New Testament, which is well worthy of attentive perusal by the 
student. It is quite a model for an exegetical discussion. Stark’s re- 
marks (paraph. and comment. on John xiii. xvii) are valuable. Morus’ 
note is good: ‘‘(1) Fui apud te; (2) ante mundum conditum ; (3) tune 
et ibi habui gloriam ; (4) da mihi istam gloriam quam ad tempus deposui.” 
Theophylact’s commentary is excellent: ** 4000009 με, τουτέστι, σὴν ἀἄνθρω- 
πινήν μου φύσιν, ταύτην νῦν ἀτιμαζομένην, τὴν cvuupaluouivny, καὶ ἄγαγε ταύτην 


? ἊΣ ΄ e 2 , > NALE τς iy e^ \ ~ M P4 Ἂν 
εἰς TY δόξαν, NY εἰχίον Tapa Tos ἐγώ 0 λόγος καὶ υἱὸς σου, πρὸ TOU τὸν 200009 εἰνῶ" 


42 THE PRAYER. [PART II. 


your minds with what theologians have conjectured on the 
subject, and with the fruitless controversies in which these 
conjectures have engaged them. All we can know of them 
is this, that the God-man, the Son in human nature, who 
hitherto had been in a state of humiliation and suffering, 
was exalted either to that state of glory to which, in the 
purpose of God from all eternity, he was destined, or rather, 
which seems to be the natural meaning of the words,’ was 
re-admitted to the enjoyment of the same glory and majesty 
which he had enjoyed as the Only-begotten of God from 
all eternity, taking on him “that form of God"? of which 
he had voluntarily emptied himself while he wore * the like- 
ness of sinful flesh," and was indeed “ made sin for us."? 
The details of the Son's glorification in heaven are given, 
with considerable minuteness, in the writings both of the 
prophets and the apostles. “The king,” says the Psalmist, 
“shall joy in thy strength; in thy salvation how greatly 
shall he rejoice! Thou hast given him his heart's desire, 


συνεκάθισε γὰρ σὴν ἀνθρωπινὴν φύσιν ἐν τῷ θρόνῳ σῷ βασιλικῷ, καὶ σροσκυνεῖσαι yoy 
” Semler well remarks: ‘‘Quod alii hane senten- 
tiam sic interpretantur, destinatione habebam ; vim inferunt non solum 
huie orationi, sed et aliis partibus que non rare aut obscure in hoc libro 
et aliis scriptionibus, exstant. Illud verbum εἶχον non potest sine vio- 
lentia aliter explicari quam uti cap. i, sepe dicitur ἦν πρὸς Θεὸν, ἦν Θεὸς, 
vidimus δόξαν, quam habet μονογενὴς, jam ante humanam illam vitam." 
EPiscoprus very justly remarks, that on the hypothesis Semler con- 
demns, Christ would have said nothing of himself but what any good 
man might say of himself.  Bengel's note is characteristically terse : 
'* Hie non dicit «iz» accepi. Semper habebat: nunquam coepit habere." 

1 ** Artificiosa interpretatio quaa mihi destinaveras : simplicius est, quam 
habui apud te."—SrARK. 

2 Phil, ii. 6-11, 

3 ** Unde colligimus non modo «ternum esse Deum, sed «ternum quo- 
que Dei Sermonem ex Patre, ante secula genitum.”—CALVIN. 


ὑπὸ πάσης τῆς κτίσεως. 


SEC. I.] HIS PRAYER FOR HIMSELF. 43 


and hast not withholden from him the desire of his lips. 
For thou preventest him with the blessings of goodness: 
thou settest a crown of pure gold on his head. He asked 
life of thee, and thou gavest it him, even length of days for 
ever and ever. His glory is great in thy salvation; honour 
and majesty hast thou laid upon him. For thou hast made 
him most blessed for ever: thou hast made him exceeding 
glad with thy countenance.”' “The Lord said unto my 
Lord, Sit thou at my right hand, until I make thine 
enemies thy footstool.” ? | 
(1 saw one,” says the prophet Daniel, “like the Son of 
man come with the clouds of heaven, and he came to the 
Ancient of days, and they brought him near before him. 
And there was given him dominion, and glory, and a 
kingdom, that all people, nations, and languages should 
serve him: his dominion is an everlasting dominion, and his 
kingdom that which will not be destroyed."? “ When,” 
says the apostle, “the God of our Lord Jesus Christ, the 
Father of glory, had by the working of his mighty power 
raised Christ from the dead, he set him at his own right 
hand in the heavenly places, far above all principality, and 
power, and might, and dominion, and every name that is 
named, not only in this world, but also in that which is to 
come; and hath put all things under his feet, and gave him 
to be head over all things to the church, which is his body, 
the fulness of him that filleth all in all^* “God hath 
highly exalted him, and given him a name above every 
name; that at," or in, “the name of Jesus Christ every 
knee should bow, of things in heaven, and things in earth, 
1 Ps, xxi. 2 Psp ox. 2. 3 Dan. vii. 13, 14. 4 Eph. i. 17-23. 


44 — THE PRAYER. [PART II. 


and things under the earth ; and that every tongue should 
confess that he is Lord, to the glory of God the Father"! 

> When he, the Son, the appointed heir of all things, by 
whom God hath made the world"—the glorious effulgence, 
the substantial image of his Father—“ who upholds all 
things by the word of his power, had by himself purged 
our sins, he sat down on the right hand of the Majesty on 
high; being made so much better than the angels, as he 
hath by inheritance obtained a more excellent name than 
they."? > 116 is gone into heaven,” says the Apostle Peter, 
“and is on the right hand of God; angels, and authorities, 
and powers being made subject unto him.” ὃ 

A still more graphic representation of the manner in 
which the Son is glorified in heaven is to be found in 
John’s apocalyptic vision: “ And I saw on the right hand 
of him that sat on the throne, a book written within and 
on the back side, sealed with seven seals,’—the book of the 
divine counsels as to the administration of his moral govern- 
ment, which is to be unsealed and unfolded in the actual 
government of the world, in effecting the events there de- 
creed. * And I saw a strong angel proclaiming with a loud 
voice, Who is worthy to open the book, and to loose the 
seals thereof? And no man in heaven, nor in earth, neither 
under the earth, was able to open the book, neither to look 
thereon. And I wept much, because no man was found 
worthy to open and to read the book, neither to look thereon. 
And one of the elders saith unto me, Weep not: behold, 
the Lion of the tribe of Juda, the Root of David, hath pre- 
vailed to open the book, and to loose the seven seals thereof. 


1 Phil, ii. 9-11. 32 Heb. i, 2.4. 3 ] Pet. iii. 22, 


SEC. I] HIS PRAYER FOR HIMSELF. 45 


And I beheld, and lo, in the midst of the throne"—in the 
circuit of the throne—“ and of the four living creatures,’ 
' and in the midst of the elders, stood a lamb as it had been 
slain, having seven horns and seven eyes, which are the 
seven Spirits of God, sent forth unto all the earth. And 
he came and took the book out of the right hand of him 
that sat upon the throne;” ie. ‘he accepted the high 
office of revealing the purposes of God by their execution.’ 
* And when he had taken the book, the four living crea- 
tures, and the four and twenty elders, fell down before the 
Lamb, having every one of them harps, and golden vials 
full of odours, which are the prayers of saints. And they 
sung a new song, saying, Thou art worthy to take the 
book, and to open the seals thereof: for thou wast slain, and 
hast redeemed us to God by thy blood out of every kindred, 
and tongue, and people, and nation; and hast made us 
unto our God kings and priests: and we shall reign on the 
earth. And I beheld, and I heard the voice of many angels 
round about the throne, and the living creatures, and the 
elders: and the number of them was ten thousand times 
ten thousand, and thousands of thousands; saying with a 
loud voice, Worthy is the Lamb that was slain to receive 
power, and riches, and wisdom, and strength, and honour, 
and glory, and blessing. And every creature which is in 
heaven, and on the earth, and under the earth, and such as 
are in the sea, and all that are in them, heard I saying, 
Blessing, and honour, and glory, and power, be unto him 
that sitteth upon the throne, and unto the Lamb fer ever 
and ever. And the four living creatures said, Amen. And 


1 Zia. 


46 THE PRAYER. [PART II. 


the four and twenty elders fell down and worshipped him 


that liveth for ever and ever."! 


Thus is the Son glorified 
to the glory of God the Father. 

But earth as well as heaven is and shall be the theatre 
of his glory. No sooner had he sat down on his glorious 
throne, than, by the gift of the Holy Ghost, God glorified 
him on the earth,—attesting the divinity of his mission, the 
truth of his doctrines, the perfection of his sacrifice; his 
boundless power, his absolute dominion, his unsearchable 
wisdom, his exhaustless grace. The Spirit glorified the Son 
by the miracles he enabled the apostles and other inspired 
teachers of his religion to perform; by the infallible, well- 
attested record of his life and death, his actions and suffer- 
ings, his doctrines and laws, which he enabled them to 
compose; and by the enlightening, persuasive, transforming 
influence, through means of which innumerable men have 
by that revelation been made the willing subjects of the 
Son of God, and the active instruments of showing forth 
his glory, by promoting his cause among their fellow-men. 
God has made the gospel “the rod of his strength,’ to 
proceed “forth from Zion,” and he has ruled “in the midst 
of his enemies” over “a willing people."? 

The following predictions as to the glorification of the 
Son on earth have some of them been accomplished—are 
many of them accomplishing—shall all of them be accom- 
plished: “To him shall the gathering of the people be."? 
‘Tn him shall all the nations of the earth be blessed."* 
> Yet have I set my King upon my holy hill of Zion. I 
will declare the decree : the Lord hath said unto me, Thou 


.lRev v. 1-14  9?J& 6x5 3,9. oo Gen. aie 1 Gen xxu. 18. 


SEC. I.] HIS PRAYER FOR HIMSELF. 47 


art my Son, this day have I begotten thee. Ask of me, 
and I will give thee the heathen for thine inheritance, and 
the uttermost parts of the earth for thy possession.”* “He 
shall have dominion also from sea to sea, and from the river 
unto the ends of the earth. They that dwell in the wilder- 
ness shall bow before him; and his enemies shall lick the 
dust. The kings of Tarshish and of the isles shall bring 
presents: the kings of Sheba and Seba shall offer gifts. 
Yea, all kings shall fall down before him; all nations shall 
serve him.” ‘ His name shall endure for ever: his name 
shall be continued as long as the sun; and men shall be 
blessed in him; all nations shall call him blessed.” 1 
will make him my first-born, higher than the kings of the 
earth.^? “Of the increase of his government and peace 
there shall be no end."? “TI shall" says Messiah, “be 
glorious in the eyes of the Lord, and my God shall be 
my strength. And he,” ie. the Lord, “said, It is a light 
thing that thou shouldest be my servant, to raise up the 
tribes of Jacob, and to restore the preserved of Israel; I 
will also give thee for a light to the Gentiles, that thou 
mayest be my salvation unto the end of the earth. Thus saith 
the Lord the Redeemer of Israel, and his Holy One, to him 
whom man despiseth, to him whom the nation abhorreth, 
to a servant of rulers, kings shall see and arise, princes also 
shall worship, because of the Lord that is faithful, and the 
Holy One of Israel, and he shall choose thee. Thus saith 
the Lord, In an acceptable time have I heard thee, and in 
a day of salvation have I helped thee: and I will preserve 
thee, and give thee for a.covenant of the people, to estab- 
1 Ps. ii. 6, 7. ELI xU. 8; 11, 17; Ixxxix. 27. UIN 7. 


48 THE PRAYER. [PART II. 


lish the earth, to cause to inherit the desolate heritages."' 
“Behold, my servant shall deal prudently, he shall be 
exalted and extolled, and be very high. As many were 
astonished at thee: (his visage was so marred more than 
any man, and his form more than the sons of men;) so 
shall he sprinkle many nations; the kings shall shut their 
mouths at him: for that which hath not been told them 
shall they see; and that which they had not heard shall 
they consider"? * There were great voices in heaven, say- 
ing, The kingdoms of this world are become the kingdoms 
of our Lord and of his Christ; and he shall reign for ever 
7"? €«[ saw heaven opened, and behold a white 
horse ; and he that sat upon him was called Faithful and 


and ever. 


True; and in righteousness he doth judge and make war. 
1118 eyes were as a flame of fire, and on his head were many 
crowns; and he had a name written, that no man knew but 
himself : and he was clothed with a vesture dipped in blood : 
and his name is called The Word of God. And the armies 
which were in heaven followed him upon white horses, 
clothed in fine linen, white and clean. And out of his 
mouth goeth a sharp sword, that with it he should smite 
the nations"  * And he hath on his vesture and on his 
thigh a name written, King of kings, and Lord of lords."* 

What vast multitudes of men have, in the ages which 
have followed his being “received up," been induced to 
believe the testimony of the Father, and to give to the Son 
the throne of their hearts! What miracles of wisdom and 
power, grace and vengeance, has our world witnessed from 


1 Isa. xlix. 3:8. 2 Isa. lii. 13-15. 
3 Rev. xi. 15. 4 Rev. xix. 11-16. 


SEC. I.] HIS PRAYER FOR HIMSELF. 49 


his hand! How have the angels worshipped him, as they 
have witnessed the Father * bringing in the First-begotten 
into the world," and giving him his blood-bought posses- 
sions! What an amount of intelligent admiration, of 
heartfelt love, is even now laid at his feet by the redeemed 
on earth ; and how shall that amount be increased, when 
“the idols shall be utterly abolished," the darkness of error 
and superstition completely dissipated, and “the light of 
the knowledge of the glory of God in the face of Christ 
Jesus" shine with unveiled radiance over all the earth ! 

Nor is this all. The glories of the Son in the celestial 
world must come down to earth. The scene of his deepest 
humiliation must be that of his crowning triumph. The 
heavens are not for ever to retain him. The day is appointed 
by God “in the which he is to judge the world in right- 
eousness by that man whom he hath ordained.”* The hour 
is coming, and at its appointed season will assuredly arrive, 
when the heavens shall burst asunder and make way for the 
descending glories of the Sonof God. “ Behold, he cometh 
in clouds” and “in flaming fire," for the complete salvation 
of his friends—for the final destruction of his enemies. “A 
great white throne" appears in the heavens, and He sits 
on it who a feeble infant wept in the manger, who a con- 
demned criminal expired on the cross. The living and the 
dead stand before him, and their eternal destinies depend 
on his sentence. ‘The earth and the heavens flee away ; 
and no place is found for them."? 

His own striking prediction must yet become history: 
> The Son of man shall come in his glory, and all the holy 


1 Acts xvii. 1. 2 Rev. xx. 1. 
D 


50 THE PRAYER. [PART II. 


angels with him: then shall he sit upon the throne of his 
glory; and before him shall be gathered all nations; and 
he shall separate them one from another, as ₪ 
divideth his sheep from the goats: and he shall set the 
sheep on his right hand, but the goats on his left. Then 
shall the King say unto them on his right hand, Come, ye 
blessed of my Father, inherit the kingdom prepared for you 
from the foundation of the world :" “Then shall he say 
also unto them on the left hand, Depart from me, ye cursed, 
into everlasting fire, prepared for the devil and his angels." 
Where the word of this King is, there is omnipotence ; it 
“leaps forth into effect:" “And these shall go away into 
everlasting punishment, but the righteous into life eternal."' 
Then shall the Son be glorified in the destruction of his 
enemies and the salvation of his people; “glorified in his 
saints, and admired in all them that believe." 

Nor will this be the end of his glory. The glory of the 
Son shall continue for ever. His “glorious kingdom” is 
an “everlasting kingdom." ‘There shall be for ever new 
manifestations of his excellence; and in the ever-growing 
capacities for admiration, and esteem, and love, of his 
redeemed people, they shall have the means of rendering 
to him a corresponding, though for ever an inadequate, 
tribute of acknowledgment and praise. 

This is the glory which the F ather has bestowed, or 
will bestow, upon the Son; and all this is the answer to 
the prayer which forms the subject of our meditation: 
> Father, glorify thy Son.” How this glorification of the 
Son, the immediate object of the Saviour’s prayer, was 

1 Matt. xxv. 31-46. 


epo r] HIS PRAYER FOR HIMSELF. 51 


fitted to subserve his glorification of the Father, the ulti- 
mate object of that prayer, will come to be unfolded when 
we consider the pleas by which the petitions in this prayer 
are enforced. 

Ever since this prayer was presented, it has been in 
constant progress towards being completely answered. The 
Father has been glorifying the Son, and the Son glorified 
has been glorifying the Father; and it will continue to be 
so to all eternity. Let us join our prayers with those of 
our great High Priest: ‘Our Father in heaven, glorify 
thy Son, that thy Son may also glorify thee in manifesting 
thy character before men, in men, thus giving them eternal 
life, and converting them from dishonouring thee to glori- 
fying thee. Thou hast glorified thy Son; thou art glorifying 
thy Son; thou wilt glorify thy Son. Glorify thy Son in 
us, that thy Son may glorify thee by us. Glorify us in 
him, that we may in him glorify thee.’ 

1118 prayer—our prayer—is, we trust, answered even 
now and here. Is not God glorifying his Son in the 
solemn emblematical ordinance in which we are just about 
to engage, by causing “ His name," as the name above 
every name, “to be remembered to all generations ? " Is 
not the Father now, by his Spirit working in many a heart, 
drawing forth sentiments of supreme admiration, esteem, 
and love towards his Son? And is not the Son by his 
Spirit urging onward the tide of holy affection towards 
him, “of whom, and through whom, and to whom are all 
things "—*« His Father, our Father; his God, our God?” 
Let us yield ourselves up to the sacred impulse, and we 


shall have a holy, happy, fruitful communion. “God will. 
»* 


52 THE PRAYER. [PART II. 


be glorified while the name of the Lord Jesus Christ is 
glorified in us, and we in him, according to the grace of 
our God and the Lord Jesus Christ"! Amen and amen. 
> Salvation to our God, and to the Lamb, for ever and 
ever" > 


(2.) His pleas. 
' In our Lord's prayer for himself, there is pleading as 
well as petition. Prayer is the expression of desire for 
benefit, by one who needs it, to one who, in his estimation, 
is able and disposed to confer it. Request or petition is 
therefore its leading element ; but, in the expression of 
desire by one intelligent being to another, it is natural that 
the reasons why the desire is cherished and the request 
presented should be stated, and the grounds unfolded on 
which the hope is founded that the desire shall be gratified 
by the request being granted. Petition and pleading are 
thus connected in prayer from man to man; and they are 
so, likewise, in prayer from man to God. Whoever reads 
carefully the prayers uttered by holy men, guided and 
influenced by the Spirit of God, recorded in Scripture, will 
be struck with the union of petition and pleading by which 
they are distinguished. When the saints are brought “near 
God," —when they, as Job says, * find him, and come even 
to his seat,"—how do “they order their cause before him, 
and fill their mouths with arguments!”? They “plead” 
with Him, as Jeremiah expresses it) Every consideration 
arising from the character, promise, law, and administration 
of God, and from the relations in which the petitioner 


12 Thess. i. 12. ? Job xxiii. 3, 4. 3 Jer. xii. 1. 
^ 


SEC. I.] HIS PRAYER FOR HIMSELF. 58 


‘stands to God, and the circumstances in which he is placed, 
which can be made to bear on the subject, which is calculated 
to show that it is becoming the divine greatness and goodness, 
righteousness and faithfulness, condescension and grace, to 
grant the petition, is brought forward, and earnestly though 
humbly urged. 

The wise men of this world profess to wonder at this. 
They seem to find it difficult to see the fitness or usefulness 
of even presenting requests to such a being as the Divinity; 
but as to pleading with Him to grant these requests, it 
appears to them the very consummation of fanatical folly. 
* Does he stand in need of information, either as. to our 
desires or the reasons of them, or as to the effects which 
are likely to result from his granting or refusing our 
requests? Does he need any additional impulse towards 
what is right ; or can we in the slightest degree influence 
him towards what is wrong? Does he want either infgrma- 
tion or motive? Can anything that man can say or do, 
make him change his mind or alter his plans?' He who 
thinks that man's petitions and pleadings are needed to gain 
some of these ends, or capable of gaining any of them, 
must have very unworthy ideas of the divine character 
and administration—very different from those presented 
in Scripture, or entertained by the persons who are most 
in the habit of petitioning and pleading with God. None 
ever placed the truth that God is previously acquainted 
with our wants, and disposed to supply them, in a clearer 
light than Jesus Christ in his Sermon on the Mount; but 
he urges this truth as a preventive of anxiety, not as a 
dissuasive from prayer. On the contrary, the thought that 


94 . THE PRAYER. [PART II. 


our Father in heaven knows what we need, is in Scrip- 
ture represented as equally the reason why we should be 
“anxious about nothing," and why “in everything, with 
prayer and supplication, we should make our requests 
known unto God."! 

It is supposable that an economy might have been 
established, in conformity with the ideas of our philoso- 
phical objectors against the reasonableness of prayer; and 
that the communication of the blessings which men need, 
and God is able and disposed to give, should have been 
suspended on man's never expressing any desire, but 
silently waiting for, and acquiescing in, whatever God is 
pleased to give; making prayer—what these men's prin- 
ciples seem to make it—foolish and sinful, instead of wise 
and dutiful. But not only is it certain that such an 
economy is not that which, according to the Scriptures, — 
a well-accredited divine revelation, —has in fact been 
established ; it is equally clear that such an economy 
would require, as its foundation, that God should have 
given to man a totally different, in some points a directly 
opposite, kind of mental constitution from that which he - 
has bestowed on him. 

It is of the very nature of the constitution God has 
given man, that when he has a desire, he uses means to 
have it gratified ; that when he wishes for something which 
he knows another is able and disposed to supply him with, 
he expresses his wants, and requests their supply. It is 
of man's nature to “ask, that he may receive; to seek, 
that he may find; to knock, that it may be opened to 

1 Matt. vi. 7, 92; Phil iv. 6, 7. 


SEC. 17 HIS PRAYER FOR HIMSELF. 55 


him."! Unless you proceed on the atheistical principle, that 
there is no such thing as, what in any adequate sense of 
the word can be called, intercourse between God and man, 
it seems strange that man should be called on to do constant 
violence to his nature, in reference to those desires which 
God only can gratify—those wants which he only can 
supply. He must not express desire, however fervent— 
he must not solicit supply, however needed—because God 
knows this desire, and is disposed to furnish this supply. 

1 am really so little of a modern philosopher, as, with 
my Master in heaven, to find in the reasons against prayer 
arguments for it. I will tell God my desire, for he knows 
it already, and will not be offended at my following the 
impulse of the nature he has given me, which bids me 

express it to him who alone can gratify it ; and I will ask 
him to give me what I want, because I know he is disposed 
to “supply all my need, according to his glorious riches." 
It would be a painful restraint to me, to desire without 
being allowed to express my desires, and the reasons on 
which they are grounded ; to feel my want, and know that 
he is able and willing to supply all my necessities, without 
giving utterance to this feeling and conviction, and to all 
that seems to me to warrant this utterance ; and the form 
which this utterance of desire, this request of blessing, with 
the reasons of my desire and of my hope, naturally takes, 
is address to him who alone can gratify my desire and 

1 ** A]beit saints need not persuade God to grant what they ask agree- 
able to his will; yet it is necessary that they use arguments in prayer, 
' that they may assure their own hearts, may evidence their confidence 


to his glory, and may testify their instancy in urging of their suits."—. 
HUTCHESON. 


56 THE PRAYER. [PART II. 


supply my want,—that is, prayer, consisting both of petition 
and of pleading. 

I find in this exercise the best preparation for obtaining 
what, from my confidence in God, I hope for. As to 
spiritual blessings, in asking them, pleading for them, I 
find I have obtained them. I am sure that, without those 
. exercises which prayer implies, 1 should be less holy and 
less happy than 1 am ; and while I will not puzzle myself 
to find out how God has so arranged his infinitely wise, 
unalterable plan of procedure, as that blessings are secured 
by believing prayer which could not otherwise have been 
obtained,—as that restraint of prayer is punished by the 
withholding of blessings, and believing, persevering prayer 
rewarded by the bestowal of blessings as its answer, —I 
find no difficulty in believing that it is so—I cannot 
believe that it is otherwise; and I bless his wisdom and 
kindness, in so arranging matters, as that I can innocently 
and safely follow the impulses of that nature he has given 
me, in the utterance to him from whom I expect every 
blessing, of my desires of good, and of the reasons why I 
entertain them, and of the hopes which I cherish of having 
them gratified ; that I can pour out all my mind and heart 
before him, and expect that he will show he is pleased with 
this, by giving me what I need, though it may not be 
exactly what I anticipate, while believing that his plans 
are unaltered, unalterable, and 


** His eternal thought moves on 
His undisturbed affairs."! 


1Warrs. **We believe in the constancy of material laws ; yet we 
know that the living, intellectual, and moral part of our nature can act 


SEC. I.] HIS PRAYER FOR HIMSELF. Di 


I have been led into this train of thought, which has 
occupied me longer than I anticipated, by noticing that our 
Lord, who is our great exemplar in prayer as in every other 
duty, pleads as well as petitions when he “ makes his re- 
quests known to God." His pleadings in support of his 
petition, in reference to himself, are derived (1) from the 
intimate and endearing relation in which he stands to Him 
to whom he presents it,—“ Father, glorify thy Son ; (2) 
from the appointed time for granting the petition being 
come,—“ The hour is come ;” (3) from the accordance of 
the granting of the petition, with the power and authority 
which had. been appointed for him, and with the purpose 
for which that authority was to be bestowed on him,— 
“ Glorify thy Son, that thy Son also may glorify thee: as 
‘thou hast given him power over all flesh,” in accordance 
with thy having appointed him to supreme authority and 
dominion, “that he may give eternal life to as many as thou 
hast given him,” even that eternal life which consists in 
the knowledge of thee, the only true God, and of Jesus 
Christ, whom thou hast sent; and (4) finally, from all 


on the material, so as to modify it to a social and useful purpose. We 
believe also in the ubiquity and providence of God ; and believing this, 
we cannot doubt that in his prescient mind the voluntary acts of men . 
are the second causes, whereby he works out the purposes of his omni- 
potent wil. Why, then, should we doubt or hesitate to do that which 
religion teaches and nature prompts to—offer petitions to God in prayer ? 
—hoping thereby to abate, it may be, a physical evil, or to amend our 
moral condition.”—Srpe@wick. ‘‘To make objections against prayer, 
because of our inability to reconcile it with the immutability of the divine 
will and the sovereign efficiency of the divine omnipotence, would be 
admitting a principle fatal to every duty ; a principle on which we might 
renounce all obligation, all use of means, all cultivation of the mental 
faculties, all modes of intellectual and moral education, all the most 
endearing and beneficial bonds of rational society.” —PYE SMITH. 


58 THE PRAYER. [PART IL. 


necessary preparations having been made for the granting 
of the petition,—“I have glorified thee on the earth: I 
have finished the work which thou gavest me to do.” 
These are our Lord’s four pleas why the petition in re- 
ference to himself, presented by him to the Father, should 
be granted. Let us briefly attend to them in their order. 


1. The intimate and endearing relation in which he 
stood to the object of worship. 


Our Lord’s first plea is derived from the intimate and 
endearing relation which subsists between him and the 
object of his prayer, indicated in the terms “ Father,” 
“Son :” “ Father, glorify thy Son?! There is a powerful 
plea in each of these words. 

When our Lord uttered the compellation “ Father,” he 
expressed in the highest degree all the sentiments which 
such a relation as that in which he, as the incarnate Son, 
stood to the first person of the Godhead, is naturally con- 
nected with—supreme veneration, esteem, love, and confi- 
dence. “A son honoureth his father ;” and nis first desire 
—the object for which he had lived, the object for which 
he longed to die, the object for which he asks restored life 
and increased glory—was the advancement of his Father’s 


, 


honour. He sought not his own glory, as a separate object. 
If he prayed to be glorified, it was because he knew he 
must be glorified in order that God might be glorified. It 
was necessary that the Father should glorify the Son, that 


lt Xj σὸν υἱόν. Multi sunt filii, sed Ipse proprius et verus ; origine 


non adoptione; veritate non nuncupatione ; nativitate non creatione."— 
HILARIUvs. 


SEC. 1.] HIS PRAYER FOR HIMSELF. 59 


the Son might be placed in circumstances in which he could 
glorify the Father, in the manner and degree in which he 
desired to do it. It is as if our Lord had said, «It is meet 
that the Son should honour the Father; and surely it is 
meet that the’ Father should honour the Son, that the Son 
may honour the Father.’ 

As there is a strong plea in the sentiments with which 
the Son regarded the Father, expressed in the appellation 
“Father,” for granting the petition, there is an equally 
strong one in the sentiments with which the Father regards 
the Son. “The Father loveth the Son.” Surely, then, 
he will grant him his requests. What will such a father 
refuse to such a son? Will he not indeed put all things 
under his feet? Besides, the Father hath made promises 
to the Son; surely he will fulfil them. 116 hath said, 
“Thou art my Son, this day have I begotten thee. Ask of 
me, and I will give thee the heathen for thine inheritance, 
and the uttermost parts of the earth for thy possession.” 
He has said of him, “Ihave set my King on my holy hill 
of Zion.” He has said to him, “ Sit at my right hand, till 
I make thine enemies to be thy footstool.” He has said, 
«] will be his Father, and he shall be my Son; and I will 
establish the throne of his kingdom for ever.”* It is as if 
our Lord in these words were saying, ‘ Remember to thy 
servant whom thou upholdest, to thy Son in whom thou art 
well pleased, the word on which thou hast caused him to 
hope. He shall cry unto me, Thou art my Father, my 
God, and the rock of my salvation. I will make him my 
first-born, higher than the kings of the earth. My mercy 

1 2 Sam. vii. 12-14. 


60 | THE PRAYER. [PART II. 


will I keep for him for evermore, and my covenant shall 
stand fast with him. 1118 seed also will I make to endure 
for ever, and his throne as the days of heaven.” * 


2. The appointed tume was come. 


The second plea is derived from the consideration that 
the appointed period for granting this petition was arrived : 
« Father, the hour is come," ?—* Now glorify me.” It has 
been strikingly said, “ What hour? An hour the most 
critical and pregnant with great events, since hours had 
begun to be numbered—since time had begun to run. It 
was the hour in which the Son of God was to terminate the 
labours of his important life, by a death still more important 
and illustrious; the hour of atoning by his sufferings for 
the guilt of mankind; the hour of accomplishing prophecies, 
types, and symbols, which had been carried on through a 
series of ages; the hour of concluding the old and intro- 
ducing the new dispensation; the hour of his triumphing - 
over the world, and death, and hell; the hour of his erect- 
ing that spiritual kingdom which is to last for ever.” ὃ 
And with still greater beauty and force of expression it has 
been remarked: “The greatest events of which our earth 


1 Ps. Ixxxix. 26-29. 

? ** Ostendit omne tempus, et quid quando faceret, vel fieri sineret, ab 
illo esse dispositum qui tempori subditus non est. Venit hora, non fato 
urgente, sed Deo ordinante: absit ut sidera mori cogerent siderum con- 
ditorem."—AvausTIN. The νῦν, in the fifth verse, does not seem to refer 
merely to the ἐλήλυθεν ἡ ὥρα of the first, but to be an argumentative par- 
ticle referring to all the reasons assigned. It seems equivalent to the 
. Hebrew nnyy as used Gen. xxvii. 8, xxxi. 44; Josh. 1. 1; Ruth iii. 11. 
John uses the particle in a similar way in his first epistle (11. 28) : Kai νῦν 
φεκνία, κ.«.λ. 

? Blair. 


SEC. I.] HIS PRAYER FOR HIMSELF. 61 


has been the theatre, which the historian has laboured to 
paint, and the poet to enibellish; the greatest events that 
will occur till the mystery of God be finished—the creation, 
the deluge, the judgment, the last conflagration,—all com- 
bined, must yield to the events of this short, this amazing 
hour. The Son of the Highest, in the form of God, and 
not thinking it robbery to be equal with God, now in the 
form of a servant, deserted by his few friends, despised and 
rejected by men around him; ‘God manifest in flesh’ in 
corporeal and mental anguish, laden with the sins of men, 
made a sin-offering, made accursed, stripped, crowned with 
thorns, carrying a cross, crucified as a malefactor, dying on 
his cross, lying lifeless in the grave: these events were 
crowded into this brief hour,—events. not to be paralleled 
by any which the moral universe can supply ; events which 
shook our earth, which saved the whole election, which 
appalled all hell, which gladdened all heaven, and which 
brought, and shall to all eternity bring, * glory to God in the 
highest! Could words describe what that hour included ? 
And what must Christ, what must his Father, have dis- 
cerned in this one expression, ‘The hour is come !' ?! 

All this is true of that hour; but the idea here brought 
before the mind is, *This is the appointed period for the 
Father remarkably glorifying the Son, zn his sufferings, by 
his sufferings, for his sufferings, under them, after them.’? 


, 


* The time, yea, the set time is come ;" and if the time be 


come, shall not the event take place? It is matter of divine 


1 Dr Heugh. 
2 ** What hour is come? The hour in which the Father hath decreed 
and fore-appointed to glorify his Son. "—GzonaE NEWTON. 


62 THE PRAYER. [PART II. 


purpose, and when was a divine purpose frustrated? It is 
matter of divine promise, and when was a divine promise 
falsified? *« His counsel shall stand, and he will do all his 
pleasure." “The counsel of the Lord standeth for ever, 
the thoughts of his heart to all generations." “ He is not 
a man, that he should lie; nor the son of man, that he should 
repent. Hath he said it, and shall he not do it? Hath he 
promised it, and shall he not bring it to pass?"' > Man,” 
says the wisest of men, * knoweth not his time;" but the 
Son of man knew his. And well he might: it had been 
fixed in the eternal counsel to which he was a party. This 
surely was such a time that the Father would be found of 
the Son when he prayed to him. “It was an acceptable 
time in which he would hear him, a day of salvation in 


which he would succour him."? 


God “hastens everything 
in its time.” If the time, the proper time, the fixed time, 
for glorifying the Son is come, assuredly the Son will be 


1021100, “ straightway glorified.” 


3. Lis connection with his appointed station and work. 


The third plea is derived from the consideration that the 
granting of the petition, “ Glorify thy Son,” was in accord- 
ance with the place which the Father had destined his Son 
to fill, and the work which he had destined him to perform ; 
and was necessary to his filling that place, and executing 
that work. “Father, glorify thy Son, that thy Son also 
may glorify thee,* as thou hast given him power over all 
flesh, that he might give eternal life to as many as thou 


1 Num. xxiii. 19. ל‎ Ps. xxxii. 6. 3 Isa. xlix. 8. 
4 Kaos ἀντὶ τοῦ 01671, —HEUTH. ZIGABEN. 


SEC. I.] -HIS PRAYER FOR HIMSELF. 63 


hast given him. And this is life eternal, that they might 
know thee the only true God, and Jesus Christ, whom thou 
"1 The Father had appointed the incarnate Son 
to have power over all flesh. "This, as I have endeavoured 


hast sent. 


to show, is the force here of the expression, “hath given 


him power over all flesh ; " 


as when Jehovah says of the 
Messiah, «I have given him for a witness to the people, a 
leader and commander to the people;"? i.e. * I have appointed 
him to be teacher and ruler of men;’ and when our Lord 
says, «'lhe Father hath given to the Son to have life in’ 
himself,"? i.e. ‘He has appointed him to hold life in him- 
self, that he may be the source of life to men” "The mean- 
ing is, * It is the revealed determination of the Father, that 
the Son is to have power over all flesh. He hath “ given 
all things into his hand."' ^ The character of the New 
Testament order of things is, that “the Father judgeth no 
man; he hath committed all judgment to the Son." * The 
ancient oracles declared that he should “sit on the right 
hand of God till all his enemies were made his footstool.” ? 
> All kings were to fall down before him, all nations were 
to serve him."* 

But in order to the accomplishment of this purpose, the 


fulfilment of these predictions, the Son of man must be 


1 ** A difficulty has been found in the use of the name Jesus Christ by 
the Lord himself; and inferences have been hence made that we have 
John's own language here, but surely without any ground. 116 who 
said σοῦ có» vió» (ver. 1), might well here, before the ἐγὼ of ver. 4, use 
that prophetic name which had been divinely given him as the Saviour 
of men, and its weighty adjunct, Χρισσὸς, in which names are hidden all 
the treasures of that knowledge of which he here speaks.” —ALForD. 

? Isa. liv. 4. 3 John v. 26. * John v. 22. 

apa exa 0 Ps) lexis. LL 


64 | THE PRAYER. וי ו‎ ΝΗ 


glorified in and by—after and for—his sufferings. He 
must be glorified in having the opportunity of consummat- 
ing the expiation of guilt in his death on the cross, to open 
up through his own meritorious righteousness a way for 
himself, as the representative and Saviour of men, to this 
unlimited authority and dominion over men; and he must 
be glorified by being raised from the dead, and set at God’s 
right hand, that he may be put into the actual possession 
and exercise of this power and authority. You see, then, 
the force of the plea for granting the prayer in reference 
to the place which the Father had destined his Son to fill. 
He had appointed him to have power over all flesh; and 
would he not then glorify him by giving him the opportu- 
nity of purchasing to himself this promised kingdom by the 
price of his blood; and having done so, will he not glorify 
him by putting him in possession of his blood-bought in- 
heritance, and “ glorifying him with the glory he had with 
him before the foundation of the world?” 

The plea is equally cogent, if viewed in reference to the 
work which, when raised to this place of dignity and autho- 
rity, he. was destined by the Father to perform. Now, 
what was that work? It was that he might bestow eternal 
life on as many as the Father had given him, by giving to 
them the knowledge of the Father as the only true God, 
and of himself as the Sent of the Father. The Father had 
“many sons" to bring to glory,—“a multitude that no 
man can number, out of every kindred, and people, and 


1 ἐς Notetur etiam patrem non minus nostram salutem sitire quam filius. 
Sicut enim filius gloriam non expetit, nisi ut nos servet: sic pater suam 
cum filio potentiam non communicat, nisi ut nos ab exilio afferat."— 
CARTWRIGHT. 


SEC. L] HIS PRAYER FOR HIMSELF. __ 65 


tongue, and nation.” He was determined to save a vast 
number of our race who had plunged themselves in what, 
but for his grace, must have been hopeless perdition. "This 
work he had entrusted to the Son. Hk, as “the Captain 


” the leader of the deliverance, was to con- 


of salvation, 
duct the many sons to glory. The Father was to bring 
them to him, and put them under his care; and he was to 
give eternal life to every one of them. “For this is the 
Fathers will who hath sent him, that of all which he hath 
given him he should lose nothing, but raise it up again at 
the last day. And this is the will of him that sent him, 
that every one that seeth the Son and believeth on him 
may have everlasting life, and be raised up by him at the 
last day.”* It is the will of God, that all his chosen people 
—— chosen by him before the foundation of the world,"— 
“predestinated to the adoption of children ””—should obtain 
“the redemption in Christ through his blood ;" be washed, 
and sanctified, and justified in his name by his Spirit; be 
blessed in him with all heavenly and spiritual blessings; 
have their bodies fashioned like unto his glorious body ; 
and be for ever with him in the full enjoyment of “the 
salvation that is in him, with eternal glory." And still 
further, it is the destined work of the Son to give this 
eternal life to those given him by the Father, by mani- 
festing the Fathers name to them ; by making them know 
him as the only true God, and himself as sent by him,— 
the Mediator between God and man, the Saviour of the 
world. The experimental knowledge of the Father, the 
only true God, as our God and Father, and of the Son, the 


1 John vi. 39, 40. 
E 


66 THE PRAYER. [PART II. 


sent and sealed messenger of the F'ather to save and bless 
men as our Saviour, is not only the means, but it is the 
sum and substance, of eternal life." Man's happiness is in 
God; and it is only as known, that God can be the source 
of happiness to man; and the Son is the great revealer of 
God. All spiritual blessings are but realized manifestations 
of the excellences of the Father and of the Son. The 
more we really know of them, the more do we enjoy of 
eternal life,—of holiness and happiness,—of conformity to 
them, of fellowship with them, who are “ the eternal life.” 
To meet a difficulty which may present itself to some in 
the words, “the only true God,” as applied to the Father, it 
may be proper to remark, that the Father is not here called 
the true God in contrast with the Son, as if he were not 
also, being one with the Father, a possessor of true Deity ; 
for, in another passage, according to the plainest interpre- 
tation of the words, the Son is expressly called “the true 
God, and eternal life;"? but as, in the economy of grace, 
the Father sustains the majesty of Divinity, He is, in con- 
trast with “the gods many, and lords many,” represented 
as “the only true God."? It is the same true God who, in 


1 The idea, airy ἐσεὶν ἡ ζωή, must not be superficialized by the inter- 
pretation that the γνῶσις of God is one of the means to the attainment of 
eternal life, as if the words ran: ἡ ζωὴ αἰώνιος ἔρχεται die τῆς γνώσεως τοῦ 
©cod._OLSHAUSEN. 

2 John v. 20. 

3 * Hie locus preter ceteros Arianis prebuit occasionem erroris, ut 
dicerent solum Patrem esse vere et proprie Deum : eum quod solum dixit, 
non excludat Filium, sed separet verum Deum a Diis gentium. "—EnAsMvs. 
Vide Placceeus de divinitate J. C., Par. ii. Disp. 13. The eternal life to 
be conferred by the Son does not consist in the knowledge that the Father 
only—alone—is the true God, but that the Father is the only true God. 
** Solus," as Lyra says, **non determinat pronomen £e, sed nomen Deus.” 


SEC. 17 HIS PRAYER FOR HIMSELF. 4 67 


cake Father, is the invisible God, that is in the Son “ God 


manifest in the flesh.’ 


This passage neither asserts nor denies the proper Deity 


** Pater est solus Deus," says Hilary, ‘‘sed non solitarius."  ** Vox μόνος 
non vertenda est solus, sed unus, quemadmodum occurrit, Rom. xvi. 27 ; 
1 Tim. i.17."—ScnarTGEN. "Hilarius contra Arianos sic interpretatur 
hane sententiam, * Ut cognoscant te, et Jesum Christum esse solum verum 
Deum.' Mihi videtur simpliciter locutus esse in hanc sententiam, * Ut 
cognoscant te solum esse verum Deum, TE scilicet qui Pater es, Filius, 
et Spiritus Sanctus. Et ut cognoscant Jesum Christum, i.e. cognoscant 
quod venerit, cur passus sit, cur resurrexerit.' Sic enim cognoscitur 
Christus, quo cognito misericordia Dei sentitur.”—-MELANCTHON. 0 
verba nihil ambiguitatis habent, nec opportunitatem calumnise praebent 
si quidem sie distinguantur : ἵνα γινώσκωσί σε, và» μόνον ἀληθινὸν Θεόν" καὶ, ay 
ἀπέσασειλας ᾿Ιησοῦν, Xpurvíy." —NOSSELT. ‘‘It is, I know, alleged with a 
great deal of triumph by some of the adversaries, that the Son is excluded 
from being the true God in John xvii. 3. ‘If the Father only be true 
God, then the Son is not,’ say they. But the inconsequence of this will 
easily appear to them that shall but consider how the word only is placed. 
It is placed so as to affect the predicate, and not the subject, in the latter 
proposition. It is not said, ‘Thou only art the true God,’ and so it doth 
not exclude the Son at all. The Father is the only true God, and the 
Son is the only true God, and the Holy Ghost is the only true God. 
But it cannot be said that either the Father only, or the Son only, or 
the Holy Ghost only, is the true God ; but that they are, each of them, 
that God which is the only true one, and of which there is but one, and 
no more.”—Howe. ‘‘ Hic queretur quomodo Pater solus sit verus Deus, 
cum et Filius et Spiritus Sanctus perinde sint. Notandum primum Deum 
hic opponi, non personis in divinitate, sed duntaxat falsis Diis infidelium. 
Deinde notandum voculam solum ad Deum restringi non ad Patrem. 
Ideoque fieri ut non dicatur, ut cognoscant te solum esse verum Deum ; 
sic enim dicendum erat σὲ μόνον σὸν ἀληθινὸν Θεόν ; sed ut cognoscant te esse 
solum verum Deum—e? τὸν μόνον ἀληθινὸν 0:5." —CARTWRIGHT. It is very 
justly remarked by MrppuETON (Doct. of the Greek Article, 373), that 
**jt is perfectly frivolous to introduce this passage into the Trinitarian 
dispute ; and the stress that has been laid upon it can be accounted for 
only from the extreme difficulty of EAS to the opposite hypothesis 
anything like the sanction of Scripture.” Tittmann’s exposition of this 
verse is copious ; and for its accurate scholarship and EE results 
well deserves perusal. 

l:*Pater est unus verus Deus: Pater solus est verus Deus, are ipu 
propositions wide as the heavens asunder."—$STIER. 


68 THE PRAYER. [PART II. 


of our Lord; but it has been acutely and justly remarked, 
that the passage, in the way of inference, involves in it a 
clear intimation that the being of Christ, while on the one 
side it is “human, is also on the other superhuman. For 
every one feels that on no condition could it, durst it, be 
said, ‘This is life eternal, to know Jehovah and Abraham, 
or Moses, or any other of the mere men whom he honoured 
to make his messengers."! 

But to return to our subject. To do the work to which 
the Son was destined, glorification by the Father, in the 
full extent of meaning which we have showed belongs to 
the phrase, is necessary. No eternal life can be communi- 
cated to any of those whom the Father has given him, if he 
be not glorified in and by his sufferings, for and after his 
sufferings. “Eternal life," though “the gift of God,” can 
find its way to man only “through Christ Jesus,” glorified 
as a perfect atoning sacrifice lifted up on the cross—glori- 
fied as having power over all flesh, all power in heaven 
and in earth—seated on the throne of God. The knowledge 
of the Father and of the Son, which is eternal life, is “the 
knowledge of the glory of God” as it shines forth “ in the 
face”*—in the-person and work—of his Son suffering and 

reigning.» To give any guilty, depraved, lost man eternal 
| life would require infinite merit, unbounded authority, 
omnipotent power, on the part of the giver. Just think on 
what is necessary to give eternal life to one sinner “ dead 

1 'Tholuck. 

2 2 Cor. iv. 6. 

3 «We should beware of all those teachers as we would beware of the 


devil, who, by their high and towering speculations, begin to teach con- 
cerning God nakedly and without Christ. "—LuTHER. 


SEC. 11 | HIS PRAYER FOR HIMSELF. - 69 


in trespasses and in sins," and think on the innumerable 
multitudes of such sinners whom it is the will of God to 
bring to the enjoyment of eternal life through Christ Jesus, 
and then you will see how strong a plea for the petition, 
> Glorify thy Son, that thy Son also may glorify thee,"— 
“olorify him with the glory he had with thee before the 
foundation of the world,’—there is in the words which we 
are very conscious of having but very imperfectly illus- 
trated: “ As thou hast given to him power over all flesh, that 
he may give eternal life to as many as thou hast given 
him." 


A, All necessary preparations have been made. 


The fourth plea for granting the petition is drawn from 
the consideration, that all necessary preparations have been 
made for this purpose: “I have glorified thee on the earth εἶ 
I have finished the work? which thou gavest me to do." 
These words, like a number which follow in the prayer 
(e.g. ver. 11, “Now I am no more in the world;" ver. 
12, “While I was with them in the world ; ver. 24, “I 
. will that they also whom thou hast given me be with me 
where I am"), though spoken before our Lord's sufferings, 


1 Our Lord, as being in his person ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς 
ὑποστάσεως αὐτοῦ--τοῦ Πατρὸς (Heb. i. 3) ; εἰκὼν rod Θεοῦ rod ἀοράτου (Col. 1. 
15), glorifies, displays the glory of, the Father, wherever he is, and on 
the earth in his doctrine—izzws ἐξηγήσαπο σὸν Πατέρα (John i. 18) ; but 
here the reference seems plainly to be to that glorification of the divine 
character which lays the foundation of bestowing eternal life on men. = 

2 Τὸ ἔργον. The singular here denotes the whole of Christ's work of 
redemption, that which is external and that which is internal unitedly ; 
the plural, τὰ ἔργα, on the contrary, signifies the external part of his 
work, in distinction from the ῥήματα, which constitute the internal.— 
OLSHAUSEN. The apostle speaks of this τὸ ἔργον as i» δικαιώμα (Rom. v. 18). 


10 THE PRAYER. [PART IL 


seem by anticipation to refer to the state of things im- 
mediately following, when he had completely accomplished 
his work on earth.! He is within one short, though rough, 
stage of his journey's end. It is but one great effort more, 
and he is at rest. Within a few hours the cry will be heard, 
« Tt is finished.” ? 

Our Lord was sent into the world as the substitute of 
men, to yield obedience to the precept of the law which they 
had violated, and to give satisfaction to the penal sanction 
of the law which they had incurred; and by the perfection 
of both of these, heightened in their value infinitely by the 
dignity of his person, giving more glory to the character of 
Jehovah as manifested in his law, than would have been done 
by the unsinning obedience of innocent man, or the ever- 
lasting destruction of sinning man, to lay a deep and broad 
foundation for the display of the divine glory in man’s 
salvation. Now this work was all but finished; and. when 
finished, then he had done and suffered all his Father's 
will: he had delivered his message; he had taught the 
truth; he had exemplified it; he had confirmed it by his 
miracles; he had sealed it by his blood; he had “restored 
that which he took not away;"? he had “finished trans- 
gression, made an end of sin, and brought in everlasting 
righteousness;"* he had “given himself a ransom for many;"? 
he had “done the will of God in the offering of his body 


l Tj ἐσόμενον, ws γεγενημένον, λέγει.---ΕἸΤΗ. ZIGABEN. 

2 **(onsummasse se 61015 quod se consummaturum esse certissime 
novit, sicut longe ante in prophetia, preteriti temporis usus est verbis, 
quando id post annos plurimos futurum erat, quod dicebat: *Foderunt 
manus meas." "—AUGUSTIN. 

9 Ps. Ixix. 4. * Dan. ix. 24. 6 Matt, xx. 28. 


SEC. 11 HIS PRAYER FOR HIMSELF. 71 


once for 811. Thus had he glorified the Father on the 
earth; thus had he finished the work which he gave him to 
do. ‘There is no reason now why he should not be glorified 
by the Father in heaven, that he might glorify Him in 
another way than he could do on earth, in the salvation of 
all that He had given him.? The work on earth is done; let 
the reward, the extended power of glorifying God and bless- 
ing mankind, be conferred. That was “the joy set before 
him,” which made him “endure the cross, despising the 
shame."? Besides, thus runs the record of the everlasting 
covenant, “the covenant of peace which was between them 
both :” “When his soul shall make an offering for sin, he 
shall see his seed, he shall prolong his days, and the pleasure 
of the Lord shali prosper in his hand. He shall see of the 
travail of his soul, and shall be satisfied : by his knowledge 
shall my righteous Servant justify many; for he shall bear 
their iniquities. Therefore will I divide him a portion with 
the great, and he shall divide the spoil with the strong; 
because he hath poured out his soul unto death: and he 
was numbered with the transgressors; and he bare the sin 
of many, and made intercession for the transgressors.” * 
There is emphasis both in the expressed personal pro- 
noun J,” and in the phrase on the earth.’ “On the earth" 


1 Heb. x. 10. 

2 > Omnes equidem Deum in colis glorificare cupimus, impense 2n terris 
etiam, modo sine voluptatum et commodorum dispendio fiat. Sed nemo 
Deum glorificabit in 009118 aut a Deo glorificabitur, nisi hoc prius in terris 
praestiterit. " —CARTWRIGHT. 

3 Heb. xii. 2. + Isa. liii. 10-12. 5 ETO σε ἐδόξασα. 

6 **We know not if God has been dishonoured anywhere throughout a 
boundless universe so much as he has been on earth. Revelation, indeed, 
speaks of ‘the angels who fell ;’ but in regard to them, the honour of 


12 THE PRAYER. [PART II. 


is contrasted with “ with thee before the world was.” The 
force of the emphasis may perhaps be thus brought out: 
* [ alone, of all the sons of men, have glorified thee on the 
earth, which by man’s sin has been the scene only of dis- 
honouring thee. I have glorified THEE, therefore glorify 
THOU ME. I have glorified thee here, on the earth, such 
as sin and pollution and distress have made it; glorify me 
yonder—in heaven—with thine own self, where all is holy 
happiness.’ 

It is not improbable that our Lord, of whom it is written 
in the Psalms, and who was well aware of this, had before 
his mind two passages in these sublime odes, the forty-sixth 
and forty-seventh Psalms: “ Be still and know. that 7 am 
God. I will be exalted among the heathen,” i.e. the Gen- 
tiles ; “I will be exalted in the earth," not in Judea only.! 
In the Psalm following, this “exaltation” or glorification 
of Jehovah in the conversion of the Gentiles is represented 
as accomplished through the exaltation of “God,” in our 


God was instantly vindicated by their being consigned to punishment. 
But for the four thousand years which had run their course before the 
appointed Deliverer came down to this earth, one generation of men after 
another had gone on dishonouring his name and breaking his laws with 
apparent impunity. Never had God been so dishonoured without an 
instant and public vindication of his justice. But on the very earth 
where he had been so dishonoured is he now glorified. This is done in 
the work of the appointed Substitute, in which the law is magnified and 
made honourable, and divine justice satisfied, while room is opened for the 
fullest manifestation of the divine mercy. This is done in the name and - 
in the nature of those who had so dishonoured God ; so that, as by man 
God was dishonoured, by man is God now glorified. All this is done at 
the very place at which the wickedness of man had been so great; so 
that as on the earth God had been dishonoured, so now on the earth God 
is glorified."—M ‘Cosu. 
LPs, xy; 10. 


SEC. I.] HIS PRAYER FOR HIMSELF. 73 


nature, “ going up with a shout, the Lord with the sound 
of a trumpet.” When he is “made both Lord and 
Christ,"? then “God reigneth over the heathen,” and “the 
princes of the people are gathered together—the people of 
the God of Abraham: for the shields of the earth belong 
unto God”—KEssential Deity. “He,” in being acknow- 
ledged to be so, “is greatly exalted.” Viewed in this light, 
this plea is a phase of the many-sided, many-coloured pro- 
mise made in the covenant “confirmed before of God in 
Christ"? and is equivalent to, * Remember the word to thy 
servant, on which thou hast caused me to hope."* 

Such was our Lord's prayer for himself; such its peti- 
tions; such its pleas. 

These pleas have been effectual; these petitions have 
been heard. “The Lord heard him in the day of his 
trouble; the name of the God of Jacob defended him. 
He sent him help from the sanctuary, and strengthened 
him out of Zion. He remembered all his offerings, and 
accepted his sacrifice. He granted him according to his 
heart, and fulfilled all his counsel.” “The Lord saved his 
Anointed : he heard him from his holy heaven with the 
saving strength of his right hand."? God glorified him in 
and by, God glorifed him after and for, his sufferings. 
He made him more than a conqueror over death and hell, 
and glorified him with the “ glory he had with him before 
the world was.” “By his mighty power he raised him 
from the dead, and set him at his own right hand."* He 
made him who had been made lower than the angels, as 


1 Ps. xlvii. 5. 2 Acts ii. 6. 3 Gal. iii. 17. 
2 Ps: ὉΣΙΣ: 5 Ps, xx. 1-6. 6 Eph. i. 20-23 ; Phil. ii. 9. 


4 THE PRAYER. [PART II. 


much better than the angels, as he had obtained by inherit- 


ance “a more excellent name than they."! 


And glorified by God, he glorifies God. He employs 
the power over all flesh, in giving eternal life to all whom 
the Father has given him: pouring forth into the hearts of 
spiritually dead millions his quickening Spirit, and covering 
the earth and filling heaven with eternal monuments of 
the power and wisdom, the righteousness and grace, of 
his Father. Oh, who does not exult in his glory! Who 
does not rejoice that “the days of his flesh, in which he 
offered up prayers and supplications with strong crying 
and tears,’ are over for ever; and that now, for more than 
eighteen centuries, the glory of the incarnate Son has, in 
the heaven of heavens, been great in his Father's salvation ! 
“Honour and majesty has He laid upon him. He has 
made him most blessed for ever: he has made him exceed- 


ing glad with his countenance.” 


We will glory in his 
glory; we will rejoice in his salvation. 

I conclude my remarks on this part of the subject by 
observing that we may imitate, and that with certain ob- 
vious limitations we ought to imitate, our Saviour in his 
prayers and pleadings. We may, we ought to, pray God 
to glorify us, to make us truly glorious, by making us truly 
holy, that we may be placed in circumstances in which we 
may effectually glorify him. And we are to seek to glorify 
him, by endeavouring in our own place—a very subordinate 
one, doubtless—to put men in possession of eternal life, by 
leading them to the knowledge of him as the only true 
God, and of Jesus Christ, whom he has sent. Our constant 


LE X 2 Pa xxi. 5, 6. 


SEC. 11 HIS PRAYER FOR HIMSELF. 75 


prayer should be, ‘Our Father, honour us by making us 
fit and successful instruments for honouring thee, in pro- 
. moting the salvation of men,’ 

And as we may present substantially our Lord's prayer, 
we may also employ his pleas. God is our Father—we are 
his children; and surely we may, we ought to, use the 
pleas in our prayers which the relations and characters 
indicated by these terms naturally suggest. We may say, 
‘Art thou not our Father? Are we not thy children? 
We earnestly ask, we humbly yet confidently expect, that 
thou wilt be a father to us, that thou wilt treat us as chil- 
dren, so that we may in our blessed experience understand 
the meaning of these words, “ If sons, then heirs; heirs of 
God, joint-heirs with Christ."'! As Matthew Henry says, 
“Tf God be our Father, we have liberty of access to him, 
ground of confidence in him, and great expectations from 
him. They that have received the adoption of sons, may 
in faith pray for the inheritance of sons, fellowship with 
the first-born in glory." 

It is not indeed given to us to know the times and the 
seasons. We cannot say with regard to particular events, 
as our Lord said of the season of his sufferings and highest 
glory, “The hour is come.” But still we may often find 
a strong plea in prayer from the consideration of time. 
When wickedness abounds, we may say, “It is time for 
thee to work, Ὁ Lord ; for they have made void thy law : "? 
when we are tried almost above what we are able to bear, 
“This is the hour of temptation: oh, support; oh, de- 
liver :" and when it is the “time, to die," surely, if the mind 


1 Rom. viii. 17. 2 Ps. cxix. 126. 


= 


76 THE PRAYER. [PART IL 


remains conscious, the fact that the hour is come for pass- 
ing into the world of spirits is a fit plea for promised guid- 
ance “through the valley of the shadow of death,’—-safe 
passage through the deep dark river—quiet dismission from 
earth—joyful reception into paradise. 

When we pray for the aids of the good Spirit to enable 
us to do our duty, it is a good and available plea, ‘ This is 
thy will, thy command, O Lord, that I should glorify thee. 
Place me in the circumstances, grant me the aids, which 
are necessary to my being and doing what thou wouldest 
have me to be and to do,’ 

And finally, when we have, in seeking some obviously 
right and important object, exhausted all our resources, 
done all we can do, we may warrantably use this as a plea 
that God would do what he only can do; and most as- 
suredly we need not wonder that God does not interpose to 
gain an end entirely by his supernatural agency, which he 
informs us he means to be gained, not without, but by, 
human instrumentality, while we are conscious to ourselves 
that we have not done, that we are not doing, the work he 
has given us to do. | 

When the Christian church has done all she ought to do 
—that is, all she can do—for the conversion of the world, 
then may she with great propriety use the plea, * Lord, do 
what thou only canst do. Take to thee thy great power, 
and reign.” We have finished the work thou hast given us 
to do” The plea would be an effectual one. The prayer 
would soon be answered, in the kingdom of the world be- 
coming the kingdom of our God and his Christ. 

Honest exertion, to the extent of our ability, in the work 


SEG. L.] HIS PRAYER FOR HIMSELE Fir 


of God, will be found greatly conducive to liberty and 
earnestness in prayer, that God would do what man cannot 
do; and it is vile hypocrisy or strange self-delusion to seem 
to be anxious that, in a work where our agency as well as his 
is required, He should do everything, while we are doing 
nothing. We are not to expect God to do for us, what he 
tells us plainly he means to do dy us; but in the degree in 
which we are enabled by him to do what he requires of us, 
in the great work of glorifying him by promoting the salva- 
tion of men, to be “stedfast, immoveable, always abounding 
in this good work, may we confidently hope, that “ his 
work will be made to appear to us, his servants, and his 
glory to our children; that the beauty of the Lord our 
God will be upon us; that he will establish the work of our 
hands on us;” that “ HE will work, whom none can let "— 
hinder; and that “our labour shall not be in vain in the 


Lord.” + 


1 Ps. xe. 16, 17 ; Isa. xliv. 13; 1 Cor. xv. 58. ‘‘The noblest of all 
human means must be that which obtains the exertion of divine power” 
—prayer. ‘‘I need not remind you that this means must be employed,” 
not as a substitute for, but ‘‘as the grand auxiliary of, the other means, 
and not alone, till all the rest are exhausted or impracticable. And I 
am convinced that every man who, amid his serious projects, is apprised 
of his dependence on God, as completely as that dependence is a fact, 
will be impelled to pray, and anxious to induce his serious friends to 
pray—to pray almost every hour. He will as little, without it, promise 
himself any noble success, as a mariner would expect to reach a distant 
coast by having his sails spread in a stagnation of the air. I have in- 
timated my fear that it is visionary to expect an unusual success in the 
human administration of religion, unless there are unusual omens. Now 
a most emphatical spirit of prayer would be such an omen; and the 
individual who should solemnly determine to try its last possible efficacy, 
might probably find himself becoming a much more prevailing agent in 
his little sphere. And if the whole, or the greater number, of the dis- 
ciples of Christianity were, with an earnest unalterable resolution of 


78 i THE PRAYER. s TPABT TN 


§ 2. His prayer for his apostles. 


(1 have manifested thy name unto the men which thou gavest me out of 
the world: thine they were, and thou gavest them me; and they have kept 
thy word. Now they have known that all things, whatsoever thou hast given 
me, are of thee: for I have given unto them the words which thou gavest 
me; and they have received them, and have known surely that I came out 
from thee, and they have believed that thou didst send me. I pray for them: 
I pray not for the world, but for them which thou hast given me; for they 
are thine. And all mine are thine, and thine are mine; and I am glorified in 
them. And now I am no more in the world, but these are in the world, and 
I come to thee. Holy Father, keep through thine own name those whom thou 
hast given me, that they may be one, as we are. While I was with them in the 
‘world, I kept them in thy name: those that thou gavest me I have kept, and 
none of them is lost, but the son of perdition ; that the scripture might be ful- 
filled. And now come I to thee; and these things I speak in the world, that 
they might have my joy fulfilled in themselves. I have given them thy word; 
and the world hath hated them, because they are not of the world, even as I 
am not of the world. I pray not that thou shouldest take them out of the 
world, but that thou shouldest keep them from the evil. They are not of the - 
world, even as I am not of the world. Sanctify them through thy truth; thy. 
word is truth. As thou hast sent me into the world, even so have I also sent 
them into the world. And for their sakes I sanctify myself, that they also 
might be sanctified through the truth."—Jonw xvii. 6-19. 


In studying the history of our Lord, as recorded by the 
evangelists—and there is no historical record which equally . 
both deserves and requires study—it is impossible not to be 
struck by the perfect harmony of his character, and the 
uniform consistency of his conduct. "This inward harmony 
and outward consistency are to be traced to the oneness of 
the principle which habitually influenced and guided all 
his thoughts, and feelings, and actions. That principle was 
a supreme regard to the will of God, perfectly known, fully 
acquiesced in, and entirely approved, by him. * Thy law,” 


each, to combine, that Heaven should not withhold one single influence 
which the very utmost effort of conspiring and persevering supplication 
would obtain, it would be the sign that a revolution of the world was at 
hand."—FosTER : Hssaye, iii. Let. 5. 


SEC. 1.1 HIS PRAYER FOR HIS APOSTLES. EE. 


said he, “is within my heart." «Lo, I come to do thy will.” 
« My meat is to do the will of him that sent me, and to 
finish his work."! 

This entire consecration to God was the very element of 
his inward life, the condition of his moral being. This was 
as connatural to his moral, as breathing to his physical life. 
He could not think, he could not feel, he could not act, but 
under its influence. He came into the world to glorify God 
in saving men ; and his motto was, * This one thing I do." 
All he did, all he said, all he suffered, seemed to say, 
‘I must work the works of Him that sent me. I must 
“ olorify the Father on the earth; I must finish the work 
given me to do.” I must do his will in “ offering my body 
once for all,” and thus for ever perfecting all his “ sanctified 
ones." ' 

It was thus that, amid all the variety of circumstances in 
which he was placed, the endless diversity of powerfully 
disturbing forces to which he was exposed, he was found 
unvaryingly to pursue one aim, unweariedly to prosecute 
one work: the glory of God in the salvation of men, or the 
salvation of men to the glory of God: the manifestation of 
the divine character in delivering men from error, and 
guilt, and depravity, and misery; and making them wise, 
and good, and happy in the favour and fellowship of God 
—in likeness to and enjoyment of God, known, feared, 
loved, trusted, delighted in. This was the one great object 
of his coming from heaven to earth, and of his return from 
earth to heaven. For this he became man, and obeyed, 
and suffered, and died, “the just in the room of the un- 

1 Ps. xl. 7, 8; John iv. 4 


80 THE PRAYER. [PART II. 


just ;” for this “he revived and rose again,” and “ascended 
up where he was before,” and “ reigns in life,” “able to 
save to the uttermost all coming to the Father by him”— 
all “to the glory of God the Father.” * 

The wonderful prayer, in the illustration of which we 
are engaged, when carefully considered, is found to be 
thoroughly instinct with this one great principle of entire 
devotedness to the will of God, for the salvation of man, 
which gave such harmony to the Saviour’s character, such 
consistency to his conduct. It contains a number of peti- 
tions and pleadings, but they are all varied developments of 
this one desire: * Let God be glorified in man’s salvation ; 
let man be saved to the glory of God. Father, glorify thy 
name: let none whom thou hast given me be lost; let them 
all, through the knowledge of thee and of me, have eternal 
life’ 

The prayer, properly so called, as we have seen, resolves 
itself into three divisions: a prayer for the Saviour himself; 
a prayer for his apostles ; a prayer for his universal church 
—those who, in all countries and in all ages, should believe 
in his word. ‘The substance of his prayer for himself is, 
* Place me in circumstances in which I may glorify thee in 
the salvation of men. The substance of his prayer for the 
apostles is, * Fit them for glorifying thee, in promoting the 
salvation of men, in the prosecution of the work in which I 
have appointed them my great instrumental agents. And 
the substance of his prayer for the universal church is, 
‘Bring them to entire conformity to thyself, in mind, and 


11 Pet. iii. 18; Rom. xiv. 9; John vi. 62; Rom. v. 17; Heb. vii. 25 ; 
Phil. ii. 11. 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 81 


will, and enjoyment, that thou mayest be glorified to the 
uttermost by their being saved to the uttermost.’ The sum 
of the whole prayer is, * Glorify thyself in the salvation of 
men ; glorify thyself in me, by me, in saving men; glorify 
thyself in and by my apostles, in saving them, and making 
them the fit and successful instruments of.saving others; 
glorify thyself in and by the whole of the sanctified: ones, 
—the “many sons” to be brought to glory—the mnumer- 
able company of those who shall be heirs of salvation, —in 
making them one with thee and me in mind, in will, in aim, 
in enjoyment for ever.’ 

It also deserves notice, as illustrative of the beautiful 
unity and order of the prayer, that while all is viewed in 
subordination to the divine glory, the blessings asked for 
the apostles and the church universal are viewed not only 
in reference to the glory of the Father directly, but to the 
glory of the Son, in which, by which, the Father was to be 
glorified. The plea for blessing them is, that thus HE is 
glorified in them;* and one object in view, by bringing 
them to be with him, is, “that they might behold his 
glory."? 

That this prayer, included in the verses from the 6th 
to the 19th, is a prayer for the apostles, is so obvious, 
that it is wonderful that it should ever have been inter- 
preted as directly referring to any other class of persons. 
The persons prayed for are persons to whom our Lord had 
manifested his Father's name,—persons who had known | 
that Jesus had come out from the F'ather, and had believed 
that He had sent him,—persons who had been with our 


1 John xvii. 10. 2 John xvii. 24. 
FE 


82 THE PRAYER. [PART II. 


Lord, and whom he had kept in his Father's name. Had 
there been no more than this in the description, we might 
have supposed that it referred to all his disciples, all who 
had believed on him; but when we find that the persons 
prayed for are a body with which “the son of perdition” 
had been connected,—the whole of that body, him only 
excepted,—and that they had been “sent” by our Lord 
“into the world, even as he had been sent by the 
Father into the world,"—he, the Father's apostle—they, 
his apostles,——we can have no doubt that the prayer is for 
those illustrious men whom he chose from among his dis- 
ciples, and “ ordained to be with him” all the time that he 
went out and in among men; who “ continued with him in 
his temptations," and to whom he has assigned in the king- 
dom of heaven thrones, on which they yet sit, and shall 
continue to sit, till the end come, “judging the twelve 
tribes of" the spiritual “Israel.” There is no doubt that 
much of what is said of them is true of all right Christian 
ministers, and indeed of all genuine Christians, and that 
blessings of the same kind are given to both these classes, 
in answer to the Saviours prayers; but still the prayer 
before us is a prayer, not directly either for Christians 
generally or for Christian ministers, but for “the holy 
apostles of our Lord Jesus," in whose presence.and hear- 
ing, and for whose special establishment and comfort, it 
was offered. | 
The prayer of our Lord for his apostles, like the prayer 
for himself, comprehends both petition and pleading. 6 
asks blessings for them, and he states the grounds on which 
he asks these blessings for them. The transition at the 


SEC. II.) HIS PRAYER FOR HIS APOSTLES. : 83 


beginning of the 6th verse is similar to that at the begin- 
ning of the 20th verse, though not so distinctly defined. 
There he says, “I pray not for them alone,” ie. the 
apostles, “but for them also which shall believe in me 
through their word." | 11696 he in effect says, ‘I pray not 
for myself alone, but for the men to whom I have mani- 
fested thy name.’ 

The great blessing which our Lord asks for the apostles 
is, that they may be one, as the Father and the Son are; 
that is, that they may be united with them as to mind, and 
will, and aim, and operation, in the great work of glori- 
fying God in the salvation of men. That is the ultimate 
object of his desire in reference to them ; the other peti- 
tions are for what is necessary in order to this. The 
blessings necessary as means to the obtaining this bless- 
ing are two. first, Conservation: * Keep them through,” 
or in, or in reference to, “thine own name;” “keep them 
from the evil” one or the evil thing “ that is in the world,” 
“that they may be one, as we are." Then, secondly, 
Consecration: * Sanctify them through," or in reference 
to, “thy truth: thy word is truth." Such are the peti- 
tions; all the rest of the text is occupied with pleadings— 
most powerful appropriate pleadings. 

The pleas are various, but we apprehend they may all 
be reduced under the following heads :—(1.) The persons 
prayed for are a peculiar class,—not the world (ver. 9). 
(2.) They stand in peculiar relations both to the Father 
and the Son: they were the Father's; they were given to 
the Son, yet not so given to the Son as to cease to.be the 
Fathers (vers. 9,10). (3.) They possess a peculiar cha- 


4 | THE PRAYER. [PART II. 


racter: they had believed, and they persevered in believing, 
the revelation of the name of the Father made to them by 
the Son, and are formed to a character of unlikeness to the 
world, and likeness to their Master (vers. 14, 16). (4.) 
They are called to peculiar work: the Son is to be glorified 
in or by them. He had given them his Father's word; he 
has sent them into the world, as the Father hath sent him 
into the world (vers. 10, 18). (5.) They are placed in 
peculiar circumstances : he who, while he was with them in 
the world, kept them, is now about to leave them in the 
midst of a world that hates them (vers. 12, 13, 14). And 
finally, (6.) Our Lord's self-consecration was in order to 
their being consecrated to the great work in which they 
were to be engaged (ver. 19). Such are the petitions and 
-such the pleas in this second division of our Lord's most 
condensed and comprehensive prayer. 


(1.) His petitions for the apostles. 


Let us first, then, consider the petitions which our Lord 
here presents in behalf of his apostles. 


1. The ultimate blessing: union. 


The ultimate blessing which he asks for his apostles is, 
“that they may be one, as the Father and he were one"! 
That means, that they may be perfectly united in judg- 
ment, and affection, and aim, and operation, as the Father 
and Son are. It means this, but it means more than this: 
it means that they may be thus perfectly united, by having 


1It is significantly remarked by Bengel, that our Lord does not ask 
that he might be one with the Father, but that they might be one. 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 85 


the same mind, and will, and aim, and course of operation, 
as the Father and Son. The words are plainly to be under- 
stood with a reference to the great subject that entirely 
occupied the Saviour’s mind—the accomplishment of his 
work—the glorifying God in the salvation of men.! The 
prayer is, that the apostles, who were to be employed as the 
principal human agents in the accomplishment of this work, 
may be brought to think along with the Father and the 
Son on this subject; to will along with them, and in the 
whole of their aims and endeavours to throw all their 


1 «*Nostra et ipsius conjunctio nec miscet personas, nec unit sub- 
stantias, sed affectus consociat et confederat voluntatem.”—CYPRIAN, 
De cen. Dom. vi. ‘‘Christ’s design is widely different from that of rais- 
ing our minds to speculation about his hidden divinity, and union with 
it. Itis his unity with God, as the head of the body, he speaks of. We 
are one with the Son of God, not because he conveys his substance to 
us, but because, by the power of his Spirit, he imparts to us of his life, 
and all the blessings he has received from the Father."—OrsHAUSEN. 
* Multi ex Patribus interpretati sunt, Christum unum esse cum Patre, 
quia eternus sit Deus. Sed hue eos abripuit contentio cum Arianis, ut 
concisas sententias in alienum sensum torquerent. Longe autem aliud 
Christi consilium fuit.quam ad nudam arcane suc divinitatis specula- 
tionem nos evehere.”—Catvin. ‘‘Many much trouble themselves about 
this scripture; but I am sure that can be no other than a love-union. 
For it is such a union as Christians are capable of among themselves ; 
it is such a union as may be made visible to the world. Whence it is 
an obvious corollary, that the union between the Father and the Son, 
hére spoken of as the pattern of this, is not their union or oneness 
of essence (though it be an acknowledged thing that there is such an 
essential union between them) ; for who can conceive that saints should 
be one among themselves, and with the Father and the Son, with such 
a union as the Father and the Son are one themselves, if the essential 
union between Father and Son were the union here spoken of? But the 
exemplary union here mentioned is but a union in mind, in love, in de- 
sign, and interest."—Howr. He who has the spirit, the disposition, of 
Jehovah—Father, Son, and Holy Ghost—is ‘‘joined to the Lord, having 
one spirit."—1 Cor. vi. l7. ** They utter great swelling words of vanity 
who talk of being godded in God—christed in Christ.” —Howe. 


» 


80 THE PRAYER. [PART II. 


energies of thought and action into the glorious object for 
which the Father had sent the Son, and the Son had come, 
into the world. It is equivalent to, ‘May they have the 
same estimate of the glory of God, and of the salvation of 
men, and of the connection which subsists between the one 
and the other, which the Father and the Son have. May 
they, above all things, seek that God may be glorified,— 
that His holy benignity may be manifested and acknow- 
ledged ; and seek this in the salvation of lost men, through 
the knowledge of the only true God, and of Jesus Christ 
whom he has sent. May they be united in desires and 
labours for these objects, striving together for the indis- 
solubly united objects— God's glory, man's salvation. 
May they be united to God and his Son in the principle 
that made the Father not spare his Son, and the Son sacri- 
fice himself, for the attainment of human salvation, in con- 
sistency with, in glorious illustration of, all the perfections 
of the divine character, all the principles of the divine 
government. May they be made “very willing to spend 
and be spent" for this object; ready to “ endure all things 
for the elect's sakes, that they may also obtain the salvation 
which is in Christ Jesus with eternal glory." '! This is, 
I apprehend, the oneness with the Father and the Son, 
and with one another, which our Lord supplicates for his 
apostles. 

Now, this was necessary to their succeeding in the great 
work to which they were appointed; and as this was re- 
quisite to their success, it was sufficient for it. This would 
prevent all quarrels, and would secure combined, hearty, 

12 Tim, ii. 10. 


SEC. IL] HIS PRAYER FOR HIS APOSTLES. 87 


energetic, persevering operation in the great cause of God's 
glory and man's salvation. No man whose views and 
feelings on these subjects are not accordant with the mind 
and will of the Father and the Son, can be a proper agent 
in promoting this work. Every one who is thus charac- 
terized is a qualified agent ; and al] such, just in the degree 
in which they are so, are fitted to be the fellow-workers of 
God and his Son, in accomplishing “the good pleasure 
of the divine will, the good pleasure of his goodness, 
which he purposed in himself: that in the dispensation of 
the fulness of times he might gather together in one all 
things in Christ.” Ὁ 
2. The immediate blessings : conservation and consecratton. 
As necessary in order to his disciples being thus one, as 
the Father and the Son are one, the Saviour prays for two 
blessings from the Father to them—conservation and con- 
secration. That they may be thus one, “ keep them ;” that 
they may be thus one, “sanctify them.” Let us shortly 
consider these two petitions, as bearing on the ultimate 
object of the Saviour’s desire, that his apostles may be one, 
even as the Father and he were one. 


a. Conservation. 


And, first, of the prayer for conservation: “ Holy 
Father,’ keep through thine own name those whom thou 


1 Eph. i. 10. 

2 The radical idea of **holy," considered as a translation of ,קדש‎ or 
ἅγιος, 18 separation. *O Father, infinitely removed from all evil, keep 
them from all evil. They are separate from ‘‘the evil:” keep them 
separate; make them more and more separate. Let them be ἅγιοι, for 


88 THE PRAYER. | [PART II. 


hast given me." “J pray not that thou shouldest take 
them out of the world, but that thou shouldest keep them 


from the evil." , 

To understand the precise import of this petition, “ Keep 
them,” it is necessary that we know the meaning of the 
phrase rendered “in thy name^! “The name of the 
Father” is the revealed character of the Father. To glo- 


thou art ἅγιος.᾽ It 18 a whimsical etymology Simon de Cassia gives to 
the word éy:es—sine terra, from ₪ privative and γῆ. Adam Clarke adopts 
this odd derivation, though even Parkhurst boggles at it. ** When the 
term ‘holy’ is attributed to God himself, I humbly conceive that it 
denotes to us the infinite separation of his glorious nature from all the 
imperfections which are common to creatures,—that ‘dwelling in light 
inaccessible’ which is appropriate to God alone: so that as all that is 
holy among creatures is separated from their use, so as to be peculiarly 
his, by an analogy of signification (which, however, I would trace with 
reverence), He is declared to be holy, as the perfections of his being are 
infinitely removed from the nature of creatures, and belong with an 
inconceivable exclusion only to himself.” —JoHN WALKER. 

1 ** Quemadmodum Deus nomine Jehove Abrahamo, Isaaco, et Jacobo 
non fuit cognitus, Judaico populo per Mosen hoc nomine se patefecit : ita 
etiam Judaico populo hoc eodem nomine Jehove, quatenus illud ad ex- 
cellentissimam promissionem de Messiá respicit, non fuit notus, sed per 
Christum demum est manifestaturus. Imo Christus Deum manifestavit 
nomine Patris, quod sub novo fcedere Dei proprium nomen est (Eph. iii. 
14, 15; John i 12). 11866 autem Christus de Deo docuit ‘magna cum 
potentia,’ et *tanquam potestatem habens ; non sicut scribe’ (Matt. vii. 
29), dum doctrinam suam non solum vite sanctimonia, sed et innumeris 
miraculis confirmavit."—WoLzoGEN. ‘‘Est autem nomen Dei hoc loco 
non vocabulum aliquod, quo Deus apud Hebr:eos vel ,אל‎ vel ,אלהים‎ vel 
,יה‎ vel ,יהוה‎ vel ,שדי‎ vel ,אדני‎ vocatur, sed id quod de Deo, tanquam 
unico humani generis servatore et clementissimo Patre, vere sentiri, cog- 
nosci, eredi, et predicari debet : nomen manifestare idem est quod ipsum 
manifestare." — MARLOoRATUS. ‘‘In cases too numerous to mention, 
*name' is employed to designate God himself, or rather that Being who 
bas the exclusive and incommunicable name, or who or what that awful 
name imports. So, ‘the name of the God of Jacob defend thee,’—‘the 
name of the Lord is a strong tower.’ To praise, bless, exalt, honour, 
love, speak of, extol, spread abroad the name of God, are phrases that 


SEC.  II.] HIS PRAYER FOR HIS APOSTLES. 89 


rify God's name, is to glorify himself. “The name" of 
the Father here, “the word” or words of the Father, and 
“the truth” of the Father, are all substantially the same 
thing—the revealed character of God, * the. total of Jeho- 
vah’s awful and lovely attributes, so far as they are known 
or can be known by finite intelligences."? The name refers 
to the subject of the revelation,—the word to the form of 
the revelation,—the truth to the character of the revelation. 
The three terms together convey the idea, ‘ the true revela- 
tion of the divine character.’ 

It deserves to be remarked, that, according to the most 


authentic manuscripts, the true reading is, “ Thy name 


93 


which thou hast given me. Our Lord was entrusted with 


the revelation of the divine character: “ No man had seen 
God, neither could. see him;” “the Only-begotten," who 


was in his bosom, he was commissioned to “ declare,” reveal 


99 4 


“him,” to “ manifest his name. The Father gave him 


words to speak;? his * name was in him” as the “ angel of 


»6 


the covenant;" 5 and he had.manifested this name to the 


apostles, by giving them the words which the Father had 
given him; and they had received them.’ 


often occur. His name is said to be glorious, holy, reverend, enduring 
for ever, excellent, and the like. ‘Name’ thus employed, as it seems 
to me, has reference in all cases to ΠῚ", that most sacred and significant 
of all names; and being thus employed; it becomes intensive in its 
meaning (Lev. xviii. 11-16)."—Moszs STUART. 

1 Tt is a Jewish saying—N ושמו‎ Ww -הוא‎ 

2Pye Smith. Josh. vii. 9; Ps. viii. 1; Isa. lxiii. 12; Ex. ix. 16; 
Ezek. xx. 9; Isa. xlviii. 9, 11 ; Num. xiv. 21. 

3 € Gg, ὃ δέδωκάς uoi." — Vide Griesbach and Tischendorf. 

+ 1 Tim. vi. 16; John i. 18. 5 John iii. 34. 6 Ex. xxii 2l. 

7 It deserves to be observed, that in the 14th and 15th verses of the 
nineiy-firs Psalm, a Messianic one (Gen itt 15; Matt iv. 1 John 


00 THE PRAYER. [PART II, 


Now, our Lord prays that they may be kept in that 
name which he had manifested to them, as he prays further 
on that they may be sanctified in! (the same particle) the 
word of the Father, which is the truth of the Father. The 
particle is rendered through in this last instance, and in 
the phrase before us is generally interpreted in that sense : 
“Keep them "—/preserve them—“ through thy name ;" i.e. 
‘either in the exercise of that power and grace and faith- 
fulness which form a part of thy name, thy revealed 
character; or by means of the revelation of thy character, 
understood and believed by them, preserve them.' It seems 
to me that in both cases the particle is equivalent to ‘in 
reference to: ‘Keep them in reference to thy name;' 
‘sanctify or consecrate them in reference to thy name.’ ” 

To keep the apostles in reference to the name of the 
Father, which had been manifested to them by the Son, 
that by them it might be manifested to the world, was to 
preserve them in the faith and love of that name, that they 
might be rendered permanently fit for the great work to 
which they were destined—to bear? that name throughout 


ii. 8), the connection between the Messiah’s great work—the knowing 
God's name, or rather (with the Hiphil signification) the making his name 
known; his reward—his being ‘‘set on high" by God ; and the means 
of his obtaining that reward—his prayer, **116 shall call on me, and I 
will answer him," are particularly noted. His knowing the Father so 
as to love him, is represented as the cause of his doing his will, especially 
in his **laying down his life for the sheep ;” thus manifesting his name 
as ‘‘the Lord God, merciful and gracious," by ‘‘no means clearing the 
guilty” (John x. 15). So extensively and minutely is it ‘‘ written in th 
Psalms concerning him.” 

l'g, 

? This embraces the idea of in, by, and for. Vide Schleusner's Lexicon, 
sub voce tv. 

3 Acts ix. 15. 


SEG IL HIS PRAYER FOR HIS APOSTLES. 91 


the world, and proclaim it to all nations. It is a prayer 
that they might be preserved from falling into error or 
unbelief, and also from whatever external evil might pre- 
vent them from performing the duty assigned them in 
reference to the Father's name. 

And as the hazards to which they were exposed came 
from the world, and from him who is its prince and god, he 
prays particularly that they may be “kept from the evil’ 
in that world. He does not pray that they should be taken 
out of the world. It was in the world that they had to do 
their duty in reference to the name of the Father, by mani- 
festing it in their doctrine and life., They were not yet 
ready for heaven, and the world could not yet want them. 
The cause of God's glory and man's salvation required 
for some time their continuance. 

But he prays that they might be “kept from the evil,” 
either from the evil one or from the evil thing, “that is in 
the world"! In the first case, to be ‘kept from the evil 
one' is the same thing as, in the language of John in his 
first epistle, to be enabled “to overcome the wicked one,” 
“not to be touched by the wicked one;"? to be preserved 
from or enabled to rise above his temptations, whether 
their object be to terrify or to allure into a denying or a being 
ashamed of the name of the Father. In the second case 
the meaning is materially the same. To be ‘kept from the 
evil thing in the world,’ is to be preserved from the evil of 

1 Τὸ is an acute remark of Gerhard, and of Estius, that the use of the 
preposition iz makes it probable that πονηροῦ is to be understood as in 
the neuter. In speaking of deliverance from a person, ἀπό is the word 


which would likely have been used. 
21 John ii. 13, 14, 18. 


92 THE PRAYER. [PART II. 


sin—the contagion of the sinful tempers and habits of the 
present evil world; and from its persecutions too, so far as 
these might interfere with the performance of their duty 
with regard to the name of the Father. I think it very 
probable that in these words there is a direct reference to 
the season of peculiarly severe temptation on which the 
apostles were just entering. Jesus knew that the evil one 
was about to “seek” to “ sift them as wheat,” and he prays 
for them, “that their faith might not fail.” It is not neces- 
sary, however, to limit the reference to that period. 

It was by being thus kept—in reference to the name of 
the Father—kept from the evil—that the apostles were to 
obtain that oneness with the Father and the Son, in refer- 
ence to the great work of displaying the glory of God in 
the salvation of men, which was necessary to their rightly 
and successfully doing their part in that work. The Son 
had given them the true revelation of the divine character, 
and they had believed it; but the Father must keep them 
in reference to this revelation, that, continuing to believe it, 
their “fellowship might truly be with the Father, and with 
his Son Jesus Christ ;” and that, thinking and willing along 
with Him, they might throw their whole energies into the 
work assigned them, of proclaiming to a world sunk in 
ignorance, perishing in sin, that name, “ God in Christ, 
reconciling the world to himself, not imputing to men their 
trespasses ; seeing he made him who knew no sin to be sin 


for us, that we might be made the righteousness of God in 
him." 


' SEC. IL] HIS PRAYER FOR HIS APOSTLES. 93 


b. Consecration. 


The other blessing asked by our Lord of his Father for 
his apostles is consecration. * Sanctify them through thy 
truth;!' thy word is truth."? These words are usually 
understood as a prayer for sanctification, in the common 
systematic meaning of that word: a prayer that those for 
whom the Saviour pleads might be more and more delivered 
from the power of sin in all its forms, and more and more 
conformed to the will and image of God, and that this might 
be effected by means of God's truth—God’s word, which 
is truth—being more fully understood, more firmly and 
cordially believed : that, in one word, their hearts might 


993 


be more and more “ purified by faith. It is plain, how- 


ever, if we have not altogether misconceived the plan and 
subject of our Lord’s prayer, that these words refer to 
something necessary to the apostles for their answering the 
purpose of their appointment, to glorify God by bringing 
men to know him and his Son. 

Consecration—devotement to, and qualification for, holy 
offices and functions—is the proper meaning of the word 
rendered “ sanctify.”* Like the Hebrew word of which it 


1 Drusius considers ‘‘in veritate" as equivalent to ‘‘vere.” Jansenius 
thus amplifies this idea: ‘‘Non sanctitate /egali Judeorum, que est 
umbra veritatis, non apparenti qualis est Paganorum, sed vera per 
spiritum sanctificationis internum.” 

2 Gerhard says the gospel is truth, ‘‘respectu (1) cause efficientis," 
God, the true one; (2) ‘‘materiz,”—it refers to true things, real good 
and evil ; (3) **qualitatis," for it is free of error and dubiety ; (4) ‘‘effec- 
tus,” for it makes true ; (5) **oppositionis," in contrast with the shadowy 
typical dispensation of Moses. 

3 Acts xv. 9. 1 .ו‎ 


94 THE PRAYER. [PART II. 


is a translation, it is generally used in the sense of “ set 
apart,” or “consecrate.”* Thus the priests were said to 
be sanctified, when appointed and solemnly set apart, by 
unction and other ceremonies emblematic of authority and 
qualification, to the service of God in the temple. And the 
prophets and apostles are termed “ sanctified”? or “holy 
men of God."? In the tenth chapter of this Gospel the 
Father is said to have “ sanctified” the Son,* to have con- 
secrated him, anointed him with the Holy Ghost—desig- 
nated him to, and qualified him for, his sacred work.? 

The petition, then, seems to be, * Consecrate them in 
reference to thy truth, —in reference to thy word which is 
the truth. It would have been wonderful, if, in a prayer 
having for its object the glorifying of God in the salvation 
of men by the instrumentality of the apostles, there should 
have been no reference to that consecration by the Holy 
Ghost, by which they were at once designated to and fitted 
for their high duties; that Holy Spirit so plainly promised 
as to be given by the Father in the preceding valedictory 
discourse. To that consecration, I apprehend, the words 
before us directly relate.’ 

1 ** Consecrate them for thy service. "—4A su. 2“Αγιοι. 

5 2 66.1. 21. 4 John x. 36. 

5 The whole subject is discussed. briefly, clearly, scripturally, experi- 
mentally by Henry Ainsworth, according to the wont of that learned, 
plain-spoken Puritan, in his Communion of Saints, in chapters iv. v., 
and under the titles, ** Who be the Saints of this Communion?” ‘‘ Holi- 


ness or Sanctity, what it is ;” ‘‘ How holiness is given to God and Christ, 
and how unto creatures,” pp. 64-80. 1615. 

6 John xiv. 16, 17, 26, xv. 26, 27, xvi. 7-11. 

T >> Δοκεῖ δέ μοι καὶ ἕσερον δηλοῦν τὸ, ᾿Αγίασον αὐτοὺς, cloves ἀφορίσαι αὐτοὺς 
σῷ λόγῳ καὶ τῷ κηρύγματι. Videtur autem mihi et aliud significare per 
illud Sanctifica eos in veritate, hoc est, segrega eos verbo et predica- 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 95 


The truth and the word of God are just the revelation of 
the Father's name, given by him to the Son, given by the 
Son to the apostles, to be declared to men as the instru- 
mental means of their obtaining eternal life. He came to 
declare the Fathers name, to speak the words which he 
had given him, and to bear witness to the truth. What he 
did when on earth, they, were, in their own place, to do 
when he had left earth for heaven. The prayer is that 
the Father would solemnly designate them to, fully fit 
them for, their work, by giving them a clear, full view of 
the truth; by inspiring them, through that truth, with un- 
quenchable zeal, holy wisdom, enlightened philanthropy, 
unwearying perseverance; and by enabling them to attest 
their divine appointment, and confirm their divine message, 
* by signs and wonders, and divers miracles, and gifts of 
the Holy Ghost."! 

Thus should they be one with each other, being one with 
the Father and the Son, in their minds and hearts, aims 
and operations; and thus should God and his Son be glo- 
rifed in them, by them,—in their own salvation, and in 
the salvation of multitudes of their fellow-men. “The 


"5 would make them know all things; and being 


anointing 
one spirit with the Father and with the Son, they would 
“mind the same thing" —the establishment of the kingdom, 
the glory of God in the salvation of men. 

It is delightful to think how gloriously the prayer was 
tionl.”—CHRYSOSTOM. THEOPHYLACT, as usual, takes the same view. 
**Sie Jeremias dicitur in utero sanctificatus—i.e. designatus— et quasi 
consecratus propheta, Jer. i. 5.”—Corn. A Lappe.  Jansenius, and 


De Wette in his translation, take the same view of the words. 
1 Heb. ii. 4 21 John ii. 27. 


96 THE PRAYER. [PART II. 


answered. ‘In an acceptable time, the Lord, the Re- 
deemer, the Holy One of Israel, heard his righteous Ser- 
vant" How wonderfully were the apostles “ kept," in 
reference to the name of God, during the season of severe 
trial that immediately ensued! Because the great Inter- 
cessor had prayed for them, their faith did not fail. With 
one exception, they were preserved from denying their Lord, 
and entirely abandoning their hope in him; and even he 
who fell was soon so converted as that he strengthened his 
brethren. How were they kept from the evil one—from 
the evil thing in the world—by the mighty power of God 
through faith, amid all the temptations and afflictions of 
the strangely trying course in which, through much tribu- 
lation, they established God’s kingdom on earth, and entered 
into God's kingdom in heaven! 

What a solemn, what an effectual, consecration to their 
high and holy work, in reference to the word, the truth 
of God, did they receive?! ‘When the day of Pentecost 
was fully come, and they were all with one accord in one 
place, suddenly there came a sound from heaven as of a 
mighty rushing wind, and it filled all the house where 


1 ἐς Great was the day, the joy was great, 
When the devout disciples met ; 
Whilst on their heads the Spirit came, 
And sat like tongues of cloven flame. 
What gifts! what miracles he gave ! 

And power to heal, and power to save ; 
Furnish'd these tongues with wondrous words, 
Instead of shields and spears and swords. 

Thus arm'd, he sent the champions forth, 
From east to west, from south to north ; 
Bold to assert the Saviour's cause, 
And spread his doctrine and his laws." Warts. 


SEC. II.] HIS PRAYER FOR HIS APOSTLES, - 91 


they were sitting. And there appeared unto them cloven 
tongues,” rather tongues distributing themselves,’ “like as 
of fire, and it sat upon each of them. And they were all 
filled with the Holy Ghost, and began to speak with other 


”2 Then were 


tongues, as the Spirit gave them utterance. 
given them not only “ divers tongues,” but also “the word 
of wisdom, and the word of knowledge, and faith; and the 
g, working of miracles, prophecy, discerning 
and thus they became “sanctified,” as they 


gifts of healin 
of spirits ;”° 

were before “ chosen vessels," ‘“ meet for the Master's 
use," to bear his name and his Father's “before the Gen- 
tiles, and kings, and the children of Israel.”* Then they 
“knew what the will of the Lord was." They “had the 


mind of Christ ;" 


and “knowing the things freely given 
to them of God, they spoke them not in the words which 
man's wisdom teacheth, but which the Holy Spirit taught."? 
Thus “the name" of the Lord was magnified; “the word" 
of the Lord had free course; *the truth" was mighty, and 
prevailed ; and men obtained eternal life through the know- 
ledge of God and his Son. God was glorified, and men 
were saved. 

And thus kept, thus sanctified, the apostles were one, 
as the Father and the Son are one. They were “of one 
heart and one soul," “ perfectly joined in the same mind 

1T owe this exegesis to a learned young friend : διαρμεριζόμεναι certainly 
does not describe a perfected action. The glorious emblematical appear- 
ance seems to have been a mass of living flame, disparting itself into 
portions like tongues, one of which hovered over the head of each of the 
apostles. 

2 Acts ii. 4 3 1 Cor. xii. 8-10. 

+ Acts ix. 15; 2 Tim. ii. 21. i 

5 Eph. v. 17; 1 Cor; ii. 7-16 ; Acts xix. 17. 

G 


98 THE PRAYER. [PART II. 


»1 


and the same judgment."! They “ had fellowship one with 


another;" and “truly their common fellowship was with 
the Father, and with his Son Jesus Christ"? With one 
mind and one heart they had one aim and one work, and 
cordially strove together, fellow-workmen under the Father 
and the Son, in building of living stones into that spi- 
ritual temple, * the church of the living God," an ever- 
lasting monument to the glory of divine wisdom, power, 
and love,—to “grace reigning through righteousness unto 
eternal life ;” the plan of which was formed in the coun- 
sels of eternity, the foundation of which was laid in the 
blood of the cross, and the top-stone of which shall in 
due time be brought “forth with shoutings, Grace, grace 
to 1617 

Verily the Father has heard the prayer of the Son. The 
promise was fulfilled, “ He shall call on me, and I will 
answer him.” ‘ Now know we that the Lord hath heard 
his Anointed from his holy heaven with the strength of his 
right hand.” “Ye that fear the Lord, praise him: all ye 
seed of Jacob, glorify him: and fear him, all ye seed of 
Israel. For he hath not despised nor abhorred the affliction 
of the afflicted: neither hath he hid his face from him; but 
when he cried unto him, he heard"? 

May he who kept the apostles of our Lord Jesus in his 
name and word and truth, keep the minds and hearts, and 
tongues and feet of all his saints, that, preserved from 
deadly error and sin, they may all at last be presented 
* spotless before the presence of his glory with great joy." 
May he who consecrated the apostles baptize all his ministers 

1 ] Cor. i. 10. ? ] John i. 3. 3 Pa. xx 6, xxii. 0g 94. 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 99 


. with “the Holy Ghost and with fire;" shed forth abun- 
dantly on them his quickening, enlightening, sanctifying, 
strengthening, guiding, comforting influence ; fit them for 
manifesting his name, speaking his word, witnessing to his 
truth; and render their labours the effectual means of 
giving eternal life to the spiritually dead. And may all his 
ministers and all his people, by the influence of the one 
Spirit, be of one heart and soul, “like-minded one towards 


another, according to"! 


—after the example of—* Christ 
Jesus, that they may with one mind and one mouth glorify 
God, even the Father of our Lord Jesus Christ," so that 
the world may know that the Father hath sent the Son; and 
the appointed period be hastened onwards, when the Son 
shall have his desire fulfilled and his petitions granted to 
the uttermost, and, seeing of “the travail of his soul, shall be 
satisfied" in the complete salvation of his ransomed myriads, 
and “the glory of the Lord” shall fill the universe, and 
* endure for ever," while Jehovah rejoices in all his works. 
Amen, and amen. 


(2.) Ms pleadings for his apostles. 


We proceed now to consider the pleadings by which the 
Saviour enforces these petitions. These pleadings may all 
be arranged under the following heads :—/irst, The persons 
he prays for are a peculiar class, “not the world.” Secondly, 
They stand in a peculiar relation both to the Father and to 
him. Thirdly, They have a peculiar history. fourthly, 
They have a peculiar character. Fifthly, They are placed 
in peculiar circumstances. Sixthly, They are appointed to 


1 Kara. 


100 THE PRAYER. [PART IL. 


a peculiar and most important and difficult work. And 
finally, Their consecration for this work is one great end for 
which he consecrates himself to the great work assigned 
him by the Father. Let us turn our attention to these 
topics in their order, endeavouring to apprehend the mean- 
ing of our Lord’s statements with respect to each of them, 
and their bearing and force as pleas, on the petitions which 
he presents for his apostles. 


1. They were a peculiar class. 


The first plea which I would bring under your considera- 
tion is, ‘that the objects of his prayer were a peculiar 
class—not the world.’ “I pray not for the world "! (ver. 
9). And I call your attention to this plea first, because 
it lays the foundation for all the rest. Indeed, all the rest 
may be considered as only the expansion or development of 
this. 

The words, “I pray for them, I pray not for the world,” 
have by many able theologians been considered as an as- 
sertion that our Lord’s intercession does not in any sense 
extend to mankind at large, but is strictly limited to the 
elect. Itis one of the passages which have been much used 
in support of the doctrine, that in no sense did Christ die for 
all men, and that therefore the atonement has exclusively 
a reference to ‘the elect; the two parts of our Lord's 
mediatorial work being justly considered as indissoluble. 

1 ** Qravit et pro mundo, ut resipisceret et veniam acciperet peccatorum 
(Luc. xxiii. 34). Immo et mox ut credat (ver. 21); sed hsc que nune 
orat, de protectione paterna, de Spiritu, de concordia, non nisi ad cre- 


dentes pertinent.”—Grotius. ‘It is not for the world I am praying ; I 
am praying for those whom thou hast given me out of the world.’ 


SEC. IL] HIS PRAYER FOR HIS APOSTLES. 101 


Like many other passages of Scripture, more eagerness 
has been discovered by polemical divines to wrest it as a 
weapon out of the hand of an antagonist, or to employ it as 
a weapon against him, than to discover what is the precise 
meaning of the words as used by our Lord, and how they 
serve the purpose for which he employed them. I think it 
will not be difficult to show that the assertion that our Lord 
prays for no blessings for any but the elect, is not war- 
ranted by Scripture; and that, even if it were, it would not 
be easy to show how such a statement should have a place 
in 8 plea for the bestowment of certain blessings on his 
apostles. * 

“The world," here, is not an expression coincident in 
meaning with the reprobate—the non-elect. It is equiva- 
lent to men who have not been converted—men in their 
fallen, unchanged state—men under the power of unbe- 
lief, impenitence, and depravity. Now undoubtedly our 
Lord does not mean to make an unqualified declaration 
that he does not pray for any of these. All his elect 
originally belonged to this class. They were not only “in 
the world,” but “of the world;” and they ceased to be of 
the world just in consequence of his praying for them on 
the .ground of his atoning death, that they should be 
brought out of the world, by his Spirit being given them, 
to the sending of which it was necessary that he should go 
away in his death. In the context immediately following 
we find him praying that the world might be brought to 


1 **'That John xvii. 9 is to be understood not absolutely but compara- 
tively with respect to the manner and grounds of supplication, is plain 
from Matt. v. 44; Luke xxiii. 34; Acts vii. 60; 1 Tim. ii. 1.”—Pyz 
SMITH. 


102 THE PRAYER. [PART II. 


know and acknowledge that the Father had sent him. 
Surely this was praying for the world. 

Nor is this all. We have reason to believe that Christ’s 
intercession as well as his death has a reference to man- 
kind universally, and that in an important sense he prays 
for all, as well as has died for all. But for the mediation 
of Christ, it is difficult to see how fallen men could have 
enjoyed any blessings. The unmitigated execution of the 
curse was their desert; and but for the intervention of the 
mediatorial economy, how could they have escaped it? All 
that is not wrathful in the divine dispensations to fallen 
man, is directly or indirectly the result of Christ's media- 
tion; and the parts of that mediation, while they must be 
distinguished, cannot be separated. Had Christ not died, 
could men, even those who are ultimately to perish, have 
had in this world the blessings of various kinds they possess ? 
could the door of mercy have been opened to them? could 
a free and a full salvation have been presented to them for 
their acceptance? and do they possess any of these blessings 
without his willing it to be so, and without his expressing 
that will in his intercession? In the parable of the barren 
fig-tree, who is the vine-dresser who petitions the husband- 
man to spare the fruitless tree for three years more,— 
contemplating as a possible event, that, after all, it will 
continue hopelessly barren, and be cut down as cumbering 
the ground? The prophetic oracle is fulfilled, * 110 makes 
intercession for the transgressors.” * 

It is most true he does nét pray for these as he does 
for those whom, in accordance with his covenant engage- 


1 Isa. liii. 12. 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 103 


ment, he is determined to save.’ In making intercession, 
just as in making atonement, he bears special relations to 
them, regards them with a special love, and by his inter- 
cession secures for them the enjoyment of saving blessings. 
“Tt is equally true,” as Luther says, according to the sense 
in which you use the words, “that Christ prays for the 


world,” for unbelieving men, “and that he does not pray 


292 


for them."? There are blessings conferred on men who, 


in consequence of their sin and unbelief, shall finally perish, 
and who were not * chosen in Christ” to eternal life; there 
are blessings conferred on elect men in their state of 
irregeneracy, especially the great blessing of bringing them 
out of that state; and there are blessings conferred on elect 
men in their regenerate state, of which in their irregenerate 
state they were incapable; and the communication of all 
these blessings is connected, though by no means in the 


1**That Christ did not pray such a prayer for all men as was only 
proper for believers, doth not conclude that he did not at all pray for 
them.” —POoLHILL. 

2 ** Pro mundo rogare, et pro mundo non rogare utrumque est bonum 
et rectum. Mox enim in sequentibus dicit Christus, ‘non pro eis tantum 
rogo, sed et pro iis qui credituri sunt per sermonem eorum.’ Hos certe 
priusquam ad fidem convertuntur, de mundo esse oportet, ideo pro mundo 
ipso orandum, propter eos, qui adhue sunt convertendi: Sanctus Paulus 
haud dubie etiamnum de mundo erat, cum persequeretur et occideret 
Christianos : attamen S. Stephanus rogabat pro eo ut converteretur : ita 
Christus quoque rogabat in cruce ‘Pater ignosce illis. Ita verum esse 
videmus, quod pariter pro mundo roget et non roget. Hoc autem inest 
discriminis. Non rogat pro mundo hoc modo, quo pro suis Christianis 
rogando utitur. Pro Christianis ita rogat, ut penes rectam fidem maneant, 
inque ea proficiant et pergant, neque ab ea desciscant; pro convertendis 
orat, ut relicta priori vita ad fidem accedant."—LuTHER, v. 198. 6 
prayer of Christ for the world takes quite a different form from that for 
the church. He prays that the world may cease to be what itis; he 
prays for the church, that what it is may be perfected. "—OLsHAUSEN. 


104 THE PRAYER. [PART II. 


same way, with that mediation of our Lord which consists 
in his making atonement and making intercession. 

But even although the assertion, that in no sense does 
our Lord make intercession for any but the elect, were 
better founded than as we have seen it is, it would be 
difficult to perceive what bearing it could have on a prayer 
for particular blessings to the apostles. “I pray for them ; 
I pray not for the world." Them is here an emphatic 
word. ‘J am now praying for my apostles, not for man- 
kind at large—not for unconverted men. I am asking 
peculiar blessings for a peculiar class; blessings which it 
would not be fitting for me to ask, nor for thee to bestow, 
on the world’ They have peculiar claims and peculiar 
necessities. What these are, will come out as we proceed 
with the illustration of the other particulars. 


2. They had peculiar relations. 


I go forward, then, to remark in the second place, that 
our Lord derives a plea for his petition in behalf of his 
apostles, from the peculiar relations in which they stood to 
the Father and to himself. “They were thine,” they are 
now mine, for “thou gavest them me ;” yet they are still 
thine, for *all mine are thine, and all thine are. mine" 
(verge 06/5; 409 

These words are often interpreted as if they here re- 
ferred to the whole of the peculiar people of God, whether 
viewed as chosen by him or called by him. The words 
are applicable to them, but our Lord is here speaking of 
his apostles. It is of them that he says, “they were 
thine." 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 105 


The apostles were God’s, as all men are God’s. They 
were his creatures: he was the former of their bodies, the 
Father of their spirits—their entire rightful proprietor. 
They and theirs were all his, and to be disposed of as he 
pleases. | 

The apostles were God’s, as all sinners are God’s—his 
sentenced criminals. They had lost all claim on his justice. 
They were entirely at his mercy to save or to destroy, as 
seemed good in his sight. / 

The apostles were God's, as all Israelites were God's. 
They belonged to that chosen race who had “much ad- 
vantage every way,” and of whom it is said, “ The Lord’s 
portion is his people; Jacob is the lot of his inheritance.” ἢ 

The apostles were God's, as all the elect are God's. 
They were among the antitypes of ancient Israel. The 
Lord “had chosen them to himself.” They were “chosen 
before the foundation of the world,” “ predestinated unto 
the adoption of children, according to the good pleasure of 
God's will, and to the praise of the glory of his grace.’’? 

The apostles were God’s, as all the called and regenerate 
are God's. They were “his workmanship, created anew 
in Christ Jesus to good works," —* formed" by as well as 
« for himself, to show forth his praise,’—belonging to that 
body of which Israel was a type; “the Lord's portion,"— 
“his peculiar treasure,"— his purchased possession,"— 
« the lot of his inheritance."? 

But the apostles were God's in a sense not common to 
all men, not common to all sinners, not common to all 


1 Rom. iii. 2; Deut. xxxii. 9. 2 Ps, cxxxv. 4; Eph. : 4-6. 
3 Eph. ii. 10 ; Deut. xxxii. 9; Isa. xliii. 21. 


106 THE PRAYER. [FART II. 


Israelites, not common to all the elect, not common to all 
the called and regenerate. They were from eternity the 
objects of God's choice to the official situation to which 
they were appointed. They were his servants as well as 
his sons. 

There is still another sense in which they were God's, 
and in which they were God's before they became Christ's 
in the sense in which they now were his, to which we think 
it is, to say the least, highly probable that our Lord refers 
in the passage before us. The apostles— some of them 
certainly, all of them probably, with the single exception of 
Judas the traitor, “the son of perdition"— were, previously 
to their being called to be apostles or even disciples of our 
Lord, “among the godly ones whom the Lord sets apart 
for himself"! Nathanael was not the only “ Israelite in- 


deed, in whom there was no guile,"? 


among them. They 
appear to have been all among those who were “ waiting 
for the consolation of Israel"? Some of them had enjoyed 
and valued the ministry of John, and were among his 
disciples. "They seem, all of them, very readily to have 
complied with the call, “Follow me:" not that any 
comply with that call but under divine influence, or that 
divine influence could not have triumphed over any amount 
of indisposition; but there is no token of any strugole. 
They were pious men, spiritually changed by the faith of 
the Old Testament revelation, under the influence of the 
Spirit; “the escaped of Israel,"* “the holy seed."? They 
were willing to do the will of God, and therefore they knew 


1 Ps. iv. 3. ? John i. 47. 3 Luke ii. 25. 
* Isa, iv. 2. δ Isa, vi. 13. 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 107 


the doctrine of Jesus Christ, that it was of God. They 
“did truth, and therefore they came to the light, that their 
deeds might be made manifest that they were wrought in 
God.”? They had, “ in good honest hearts,”—not naturally 
so, but made so by God’s Spirit, by means of the Old 
Testament revelation, as Samuel, and David, and Isaiah, 
and the other holy men under the former economy,—a pre- 
pared soil, when the great Sower, the Son of man, appeared, 
scattering abroad the good seed of the word? They were 
God's people, not only as belonging to “ Israel after the 
flesh,” but to “Israel after the spirit.”* The Father would 
surely take care of his own property: ‘They were thine ; 
remember the relation in which they stand to thee—a rela- 
tion of thine own constituting. 

It deserves notice, that the author of the 119th Psalm, 
who belonged to the same class as the apostles previous to 
their call, uses the same plea for himself that our Lord 
here uses for them: “I am thine, save me."? 

But the apostles stood in a peculiar relation to the Son 
as well as to the Father; and on this our Lord founds, in 
pleading for the blessings he asks for them: “Thine they 
were, and thou gavest them me." ‘These words are often 
interpreted of the eternal election of all the saved. But 
we have shown that they refer here entirely to the apostles. 
It is scarcely necessary to say that I hold it as a clearly 

1 John vii. 17. 2 John iii. 20, 21. 3 Luke viii. 15. 

4 ושע‎ Θεῷ here, and εἶναι ix Θεοῦ, ch. vill. 47, seem synonymous ex- 
pressions. Our Lord's own exposition of the first of these is: ὁ ay ἐκ 
Θεοῦ τὰ ῥήματα Θεοῦ ἀκούει. 


5 Ps, exix. 94. I am much gratified to find Stier following this exe- 
gesis of ‘‘thine they were.” 


108 THE PRAYER. [PART II. 


revealed and an important doctrine, that, in the counsels of 
eternity, everything in reference to the salvation of men 
was settled—the persons to be saved—the blessings to be 
conferred —the great Deliverer —the channel through 
which he was to pour out these blessings on the chosen 
ones; and that there is nothing unscriptural in the idea 
that, in the covenant of peace, the heirs of salvation, con- 
templated as created and lost, by the eye which sees the end 
from the beginning, were put by the Father as it were into 
the hands of the Son, who undertook to be answerable for 
them, and to present them all at last before the face of the 
Father, with great joy, to the glory equally of the divine 
righteousness and mercy ; and there can be no doubt that the 


apostles were among these chosen “ heirs of salvation"! 


At the same time, I have elsewhere, at some length, 


explained the reasons which have led me, along with many 
excellent divines and interpreters, to consider the expression 
* given by the Father to the Son," so often used in this 
Gospel, as descriptive rather of the selection than of the 
election of the saved,—the manifestation of this eternal 
choice, by actually taking its objects to himself, as a pecu- 
liar people, out of the world in which they are found. In 
conformity with this view of the general meaning of the 
phrase, I am disposed to consider the Father's giving the 
apostles into the hand of Christ as descriptive of his bring- 
ing them to him by the inward working of his Spirit, the 
intimations of his word, and the dispensations of his provi- 
dence; and, to use Calvin’s words, “as it were handing 
them over to the Son”—placing them under his peculiar 
Ll Heby 1.914. 2 See note A. 


SEC. IL] HIS PRAYER FOR HIS APOSTLES. 109 


care. “Having heard and learned of the Father,” they 
came to the Son. The Father drew them to the Son. 
They were Ais, and he showed them his covenant: “ Flesh 
and blood did not reveal to them the truth that Jesus was 
the Christ, the Son of the living God, but his Father who 


was in heaven ;"! 


and as a divine influence brought them 
to him, it was in fulfilment of a divine purpose, in obedience 
to the divine will, that our Lord received them as disciples, 
and afterwards appointed them as apostles. God gave 
them to him to be employed as under-agents in the great 
work of establishing the kingdom of God. | 

Now did not these facts form an appropriate and a 
strong plea, on the part of our Lord, in behalf of the 
apostles? Was it not natural, was it not right, in him to 
feel a peculiar interest in these persons? Would he have 


been “ faithful to Him who appointed him,” ? 


and gave 
them to him, had he not taken the greatest possible care 
of them? And where could he go, in their behalf, for 
blessings they greatly needed, but to Him whose gift they 
were, and who could—and who alone could—bestow the 
requisite benefits ? 

For in giving them to the Son, the Father had not 
relinquished his property in them, nor his interest in their 
happiness: “ All mine are thine, and thine are mine.” 
These words are very general. ‘All things which are 
mine are thine, and all things which are thine are mine.’ 
They are true of the Father and the Son essentially.’ 


1 John v. 44, 45; Ps. xxv. 14; Matt. xvi. 17. 2 Heb. iii. 2. 
3 € TIS ἐστὶ, σὰ ποῦ Πατρὸς ἐμά ἐστιν, ἀλλὰ Θεὸς ὁ 110700, Θεός εἰμι, ζωὴ ὁ 


Πατὴρ, ζωή εἶμι 5 ἸΙάντα τὰ τοῦ 110726 μου ἐμά toc.” —HPIPHANIUS. 


110 THE PRAYER. [PART II. 


How could it be otherwise? “TI,” says our Lord, “1 and 
my Father are one"! not merely in mind, and will, and 
aim, and operation, but in attribute and essence. What- 
ever perfection, prerogative, possession, belongs to the one, 
necessarily belongs to the other; for they are one. These 
words are, however, used here of the Father and the Son 
economically: “ All mine is thine.” As Mediator, the Son 
receives everything from the Father, who sustains the 
majesty of the Divinity. All things are of Him: “ Christ 
is God’s;” and, of course, all that is Christ’s is God’s. 
« And all thine is mine.” The Father has given all things 
to the Son; he has committed everything into his hands. : 
Whatever the Father has, has been given by him to the 
Son. In the passage before us, the reference is plainly to 
the apostles as the property, first of the Father, then of the 
Son; yet by this transfer not ceasing to be the property of 
the Father. 

What a powerful plea is this for the blessings asked for : 
41 pray to thee for them, for they were thine: they are 
mine, for thou gavest them me; but yet they still are 
thine, for I am thine, and all I have is thine; and thou art 
mine, and all that thou hast is mine. Iam thy Shepherd, 
and my sheep are thy sheep. I ask thee to give thine own 
to thine own—to give my own to my own: the blessings 
that are thine to the persons who are thine—the blessings 
which are mine to the persons who are mine.’ It is the 
same glorious truth which the Apostle Paul states to the 
Corinthian believers: “All things are yours; whether 
Paul, or Apollos, or Cephas, or the world, or life, or 

1 John x. 30. 


SEC. 1.1 HIS PRAYER FOR HIS APOSTLES. 11: 


death, or things present, or things to come; all are yours; 
for ye are Christ's; and Christ is God's." * 


3. They had a peculiar history. 
The third plea employed by our Lord in support of his 


petitions for his apostles is, that they have a peculiar 
history. “I have manifested thy name to the men whom 
thou gavest me out of the world” (ver. 6). “I have 
given unto them the words which thou gavest me; and 
they have received them, and have known surely that I 
came out from thee, and they have believed that thou 
didst send me” (ver. 8). “They have known that all 
things whatsoever thou hast given me are of thee” (ver. 
7). “And they have kept thy word” (ver. 6). Such is 
their past history,—a history showing very plainly that 
they are “not of the world.” Let us look at these details, 
and see how far they furnish a plea on which to ask the 
Father to keep them, to consecrate them,—that they 
might be one, as the Father and the Son are one. 

“The name of the Father," as I have endeavoured to 
show you, is the character of the redeeming Divinity,— 
the Father of the Saviour, the Father of the saved. To 
manifest or reveal this character in his person, in his 
doctrine, in his work,—both his miraculous work, and his 
fulfilling all righteousness in his “obedience unto death, 
even the death of the cross, for the salvation of men,"—was 
the office of the Son incarnate.? To the incarnate Son, 


1] Qor. in. 21-23. 

2 «<The only true God’ has made known his name or character. To 
‘manifest his name’ unto ‘those who were given him out of the world,’ 
is one of the declared purposes for which the Lord Jesus Christ came into 


11 THE PRAYER. [PART זז‎ 


who had been in the Father’s bosom, this character of God 
—as holy love, hating sin, loving sinners—was given to be 
manifested. He came as * the Word of life,’—the revealer 
of the living One,—the revealed living One,—the visible 
“image of the invisible God,"—* the fulness of the God- 


21 


head dwelling in Him bodily.” He ewhibited this name to 


all among whom he dwelt; but to most of them there was 
no manifestation made. They shut their eyes, and would 
not see. “ The light shone in the darkness; and the dark- 
ness comprehended it 106.75 But in these men the light 
shone inward—shone in their hearts; so that they had 
there “the light of the knowledge of the glory of God as 
it was in the face of Christ Jesus"? To them there was a 
manifestation. He not only showed them the Father; but 
they, though but dimly, saw his glory in “the glory of the 
Only-Begotten of the Father, full of grace and truth."* 
To a certain extent he opened their understandings; and 
though, properly speaking, in his teaching there existed 
not the distinction of exoteric and esoteric doctrines,—doc- 


the world, and in the knowledge of that name eternal life is declared to 
consist. The real character and perfections of Jehovah are displayed in 
the way of a sinner's justification, which the gospel reveals ; and they 
who believe that gospel have ‘the light of the knowledge of God in the 
face of Jesus Christ. They know the name of Jehovah, and they alone 
(2 Cor. iv. 4, 6). The minds of all who believe not remain blinded ; and, 
denying him, ‘the only true God,’ whatever religion they adopt, and 
however zealous they may be in it, they worship they know not what— 
false gods that cannot profit or deliver them. Nor is it their calling 
themselves Christians, nor their giving the verbal titles of the true God 
to their false objects of worship, that can exempt them from the appli- 
cation of those words of the Psalmist: ‘Att the gods of the nations are 
idols’ (Ps. xevi. 5)."—JoHN WALKER. 

11 John i. 1, 2; Col. ix. 9. 2 John i. 5. 

? 2 Cor: 1v. 6. * John i. 14. 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 118 


trines for the crowd and doctrines for the initiated; 6% 
as the Evangelist Mark expresses it, “when they were 
alone, he expounded all things to his disciples"! As the 
great Teacher, 

** Whom he teaches, he makes apt to learn.” 2 

“The words" which the Father gave the Son were just 
the verbal revelation of the Father’s name; the doctrines 
which he was sent to teach. These words he ‘ gave’ to the 
apostles. He put them in possession of them, so as that 
they believed them themselves, and were qualified to com- 
municate them to others. He put them both into their 
hearts and into their hands. And ‘they received them, — 
they took them into their minds and hearts. They, to a 
certain extent, apprehended their meaning. They saw, 
they felt their evidence; they partially understood, they 
firmly believed them; even what they did not understand 
they were persuaded must be true, because HE had said 
it, for “they knew surely that he came forth from the 
Father, and believed that the Father did send him." They 
received him as “ the sent and sealed of the F'ather,"? and 
cordially believed whatever he said to them, as indeed .the 
revelation of the mind and will of the Father. 

Thus “they knew," and they acknowledged, “that all 
things which the Father had given the Son were indeed 
of the Father." The Father gave him the supernatural 
wisdom which appeared in his doctrines; but though the 
great body of the Jews wondered at this, yet they preferred 
any way of accounting for it to admitting that God spake 
by him. "The Father gave him supernatural power, which 


1 Mark iv. 34. ? Cowper. 3 John vi. 97. 
S EE 


114 THE PRAYER. [PART II. 


was exerted in his miracles; but the great body of the Jews 
traced that to an infernal, not to a celestial origin. “They 
said, He casteth out devils by Beelzebub, the prince of the 
devils."! 

The apostles, on the other hand, knew and acknowledged 
the doctrine that it was of God. Whence could such pure 
light come but from the Father of lights? They knew 
and acknowledged that * no man could do the miracles 
which he did except God were with him."? And they 
proved the sincerity of their faith and profession, for they 
forsook all and followed him. 

Still further: not only had they credited his message and 
acknowledged his authority, while the great mass of their 
countrymen disbelieved his statements, and regarded him 
as an impostor, but they “kept” the Father's word which 
the Son had given them. They were not like the wayside, 
nor like the rocky soil, nor like the ground overrun with 
thorns: the seed took root, and sprang up, and held on 
towards a healthy ripening and an abundant produce? 
When multitudes, who had professed faith in him, stum- 
bling at something in what he taught or in what befell 
him, turned back and walked no more with him, their un- 
hesitating reply to him, when he said to them, * Will ye 
also go away?” was, “To whom shall we go? thou hast 
the words of eternal life.’* Such was the past history of 
those for whom our Lord prays. Was it wonderful that 
his heart was knit to the hearts of those simple-minded, 
simple-hearted men, often “slow of understanding,” but 


1 Luke xi. 15. 2 John iii. 2. 
3 Matt. xiii. 1-8, 18-23. 4 John vi. 67, 68. 


SEC. 11] HIS PRAYER FOR HIS APOSTLES. 115 


always honest in purpose, full of confidence in his love, 
wisdom, and faithfulness? Was there not in these facts a 
host of reasons why the Father should “ keep” these men, 
“consecrate” these men, that they might, in mind and will, 
aim and operation, be one, as the Father and the Son are, 
in seeking the glory of Divinity in the eternal life of men, 
through the knowledge of the only true God, and Jesus 
Christ, whom he has sent? 

These characteristic sketches of the apostles show what 
sort of men Christian ministers should be. They should 
not claim to be successors of the apostles, for the apostles 
have no successors: they need no successors; they still live, 
and teach, and legislate, in their divinely inspired writings. 
Their thrones never become vacant. But all Christian 
ministers should possess a kind of apostolical succession,— 
very different, indeed, from that to which some men lay 
claim, in consequence of having had their heads touched 
by the hand of those whose heads have been touched by 
the hands of those who say, that in an uninterrupted succes- 
sion they can trace this hand-laying on heads from him 
who laid his hands on the apostles, and said, “ Receive ye 
the Holy Ghost ;” ay, up to Jehovah laying his hands on 
Moses, and the elders of Israel. This is a delirious and 
mischievous dream ; and were it a reality, what would they 
be the better? But the ministers of the gospel, to answer 
the end of their appointment, must in every age be men 
like the apostles. They must be, like them, “one, as the 
Father and the Son are one.” They must be * kept" and 
“consecrated” by the Father. They must be “not of the 

1 Matt. xix. 28. 


116 THE PRAYER. [PART II. 


world ;” they must be the Fathers, and by the Father be 
brought to the Son. They must be men to whom the Son 
has manifested the Father's name; they must have received 
his words; they must have been taught of him ; they must 
have seen and felt his glory ; they must themselves believe 
what they are to teach others; and they must keep the 
words of the Father and Son which they have received, 
persevering in the faith, and continuing to manifest the 
" influence of the truth of God as it is in Jesus. It isa 
fearful curse to the church and to the world, when men 
without these qualifications, or even greatly deficient in 
them, form the body of the ministry. The healthful state 
of a Christian church, and the progress of Christianity 
through the world, depend, under God, on the character of 
the ministry. Every appropriate means should be diligently 
employed to bar out of the church an unqualified, uncon- 
verted ministry, and to secure apostolical men to preach the 
apostolical doctrine, and administer the apostolical law in 
the churches, and carry in their hands and in their hearts 
that gospel which the Lord commissioned his apostles to 
go into all the world and preach to every creature under 
heaven. |. 

We may do something towards gaining this great end ; 
but it is God only who can form such ministers as he will 
bless. Let us imitate our Lord, and go to the Father, and 
ask him to qualify and call, keep and consecrate, such men 
«for the work of the ministry, for the edifying of the body 
of Christ," and for instrumentally communicating eternal 
life, under the blessing of their Master and the working of 
his Spirit, to their fellow-men, already spiritually dead, and 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 11 


in imminent danger of the second death, by giving them 
the knowledge of the only true God, and of Jesus Christ 
whom he has sent. Such prayers are, we are sure, agreeable 
to his will, and, if offered in faith and with perseverance, 
are sure to be granted. A numerous Christian ministry, 
animated with the apostolic spirit, “baptized” like them 
“with the Holy Ghost, and with fire," would soon revive 
. the church and convert the world. Let every one of us 
form the resolution, “For Zion’s sake will I not hold my 
peace, and for Jerusalem’s sake I will not rest, until the 
righteousness thereof go forth as brightness, and the salva- 
tion thereof as a lamp that burneth.” ‘Let us put God in 
remembrance of his promise to “set watchmen on the walls 
of Jerusalem, which shall never hold their peace, day nor 
night ;” and let us mutually encourage ourselves by saying 
to each other, “ Ye that make mention of the Lord’s name, 
keep not silence; and give him no rest, till he establish, 
and till he make Jerusalem a praise in the earth."! 


4. They were possessed of a peculiar character. 


The fourth plea which our Lord presents to his Father 
for granting the blessings he was soliciting for them is, that 
they were possessed of a peculiar character. * They were 
not of the world,” even as he was not of the world." 

“The world” here, and usually in the New Testament, 


2T xi 5, 6. 

? * Quid significat, ‘Non sunt de mundo?’ Ad alium spectant, nihil 
cum terra communicant, sed coli facti sunt cives.” —CHRYSOSTOM. 
* Christ was not of the world: the apostles were not of the world ; if 


we are, we must not pretend to take our religion from tAem."—TuoMas 
ADAM, 


118 THE PRAYER. [PART II. 


is a general name for mankind in their fallen state, un- 
changed by divine influence. ‘There is a common character 
which belongs to our race as fallen, though there is an 
endless diversity in the character of individuals, owing to 
the different degrees in which the various elements which 
constitute the common character are mixed up in them, 
and the various circumstances in which they are placed. 
There is “a fashion of this world," a common mould, 
according to which all men born merely of the flesh are 
formed. There is “a course of this world," “the broad 
way, leading to destruction," in which all walk, except those 
who, having entered through “the strait gate," walk in the 
narrow way of holiness which leads to life. All men who 
have not been “transformed by the renewing of the mind,” 
are, as a matter of course, “conformed to this world.”* 

This common character is just the natural result of the 
influence of things “seen and temporal” on the sentient, 
intellectual, emotional, active nature of man, unmodified by 
the influence of things unseen and eternal, and rendered 
more powerfully depraving by the operations of that wicked 
one, “in whom,” under whom, “the whole world lieth” 
prostrate, in willing, helpless subjection,—* the prince,” 
“the god of this world"—* the spirit which worketh” in 
the minds of the disobedient.” 

Viewed in relation to God, indisposition, opposition 
towards Him, the holy and benignant One, is the leading 
feature of this character. To be “in the world,’ in the 
sense of belonging to the class known by that name, and to 
be “ without God,” away from God, are necessarily con- 


1 Rom. xii. 2. 21 John v. 19; Eph. ii. 2. 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 119 


91 


joined : “ without God, in the world.”* The world “ knows 


not God"?—is ignorant of him—is in error about him. 


The world does not “like to retain God in its knowledge."? 


> "16 natural,” 


the animal, the worldly “man, receiveth 
not the things of God.”* “The world loves its own,” and 
the love of God cannot share the dominion of the heart 
with the love of the world? Nay, “the carnal," which is 
just the worldly, “ mind, is enmity against God; it is not 
subject to the law of God, neither indeed can be.” " 

Viewed in reference to mankind, inordinate self-love, 
taking the form of pride, or ambition, or avarice, or volup- 
tuousness, or a combination of all of these,—seeking its 
gratification in present sensible things, without regard to 
the happiness of others when this comes in competition,— 
is its grand characteristic. The world are “lovers of their 
own selves ;” and just because they are so, are “ hateful, and 
hating each other.”* Each is, as it were, his own god and 
world; and the rights of Divinity and of humanity are 
ignored or disregarded, and, if occasion seem to require, 
opposed and trampled under foot. This is the character 
which belongs to every man as “ born of the flesh,’ every 
man who has not been “ born again.” ‘This was the 
original character of the apostles. 

The only way in which a human being can be brought 
“out of this evil world,” so as no longer to be “ of it,” is 
-by the power of the Divine Spirit accompanying and ren- 
dering effectual a revelation of the truth with respect to 


1 Eph. ii. 12, ἄθεοι, ἐν τῶ κόσμῳ. 2 John xvii. 25. 
3 Rom. i. 28. 4] Cor. ii. 14. 5 John xv. 19. 
6 Rom. viii. 7. "SO Time ΠῚ Ds Tit; iis 3 


120 THE PRAYER. [PART II. 


the character of God and our relation to him, by making it 
understood and believed. It is this “ faith that overcometh 
the world."! It is thus that men are made new creatures, 
and brought into a new creation. ‘The power of the unseen 
and the future, triumphs over the power of the sensible and 
present. 

We have reason to believe that the apostles were not “ of 
the world," but “of God," not only before they were con- 
stituted apostles, but even before they became disciples of 
Jesus. They were the Father's before He gave them to 
the Son. They were “of God," and therefore “ they 
heard the words of God"? spoken by his Son. The world 
is in darkness, and loves it; but they, when the light of 
the world appeared, came to it. The truth respecting the 
character of Grod and his relations to men, revealed in the 
Old "Testament Scriptures, accompanied by divine influence, 
in the measure in which it was understood and believed, 
had formed them to a spiritual, an unworldly character ; 
and that character was greatly improved in consequence of 
our Lord manifesting his Father's name to them—giving 
them his word. ‘They were by no means completely freed 
from their original worldly character. But a set. of views 
and feelings, and aims and desires, had been produced in 
them by the Spirit through the truth, which were quite 
antagonistic to their natural worldly views and feelings, 
and aims and desires. These had already got the mastery, 
and would in the issue entirely subdue all that was worldly 
in them. 

One of the leading forms of the worldly character among 

1] John v. 4. ? ] John iv. 6. 


SEC. IL.] | HIS PRAYER FOR HIS APOSTLES. 19] 


the Jews in the age of our Lord, was an earnest desire for, 
a fond hope of, the coming of the Messiah as a great tem- 
poral prince and victorious warrior. The apostles were not 
quite awakened from this dream. But they had a sense of 
other and worse evils in themselves and others, than national 
degradation or Gentile slavery. They felt the burden of guilt 
and depravity ; they sighed for pardon and holiness. They 
expected these from their Master; though how they were to 
be obtained, how given, they but dimly, if at all, understood. 
They knew, they loved, God as his Father and theirs; and 
they had renounced themselves, sacrificing the world’s idol, 
self, cast in their lot with him who emphatically was “ not 
of the world,” and devoted themselves to the great work in 
which he was engaged. “They were not of the world, as 
he was not of the world;” not that they were as unworldly 
as he was,—alas, that was very far from being the case,— 
but their views, and desires, and aims, had the some leading 
character as his. They were the servants of God, not of 
mammon. They were “ laying up treasures for themselves,” 
not on earth, but in heaven; “and where their treasure 
was, there was their heart also.” They were “ seeking first 
the kingdom of God and his righteousness.” * 

The possession of this character, which was the gift of 
God, was a good reason why the Son should ask such 
blessings for them—a good reason why the Father should 
confer such blessings on them. In exact proportion as they 
were “not of the world,” as their master was “not of the 
world,” they were of God; their character was the natural 
object of his complacency, for it was in conformity with his 

1 Matt. vi. 19-21, 33. 


192 THE PRAYER. [PART II. 


own. ‘Thou hast given them this character; keep them, 
that it may be perfected in them; consecrate them, that it 


may be propagated by them.’ 


5. They were placed in peculiar circumstances. 


The fifth plea urged by our Lord for bestowing on his 
apostles the blessings he asked for them, is the peculiar 
circumstances in which they were placed. “ While I was 


«T have‏ ל 


with them in the world, I kept them in thy name; 
kept” every one of them; “none of them is lost.” The 
son of perdition, indeed, who seemed to be of them, is lost ; 
but he was none of them (ver. 12). * But now I am! no 
more in the world, I come to thee (ver. 13) ;" ‘but they 
are not now to come to thee with me: they are to remain 
in the world without my being bodily present with them ; 
and the world in which they remain is a hostile world. 
It hates them, and it hates them just on account of that 
character which they have in common with me, and which 
has been formed and strengthened in them by thy word. 
Father, keep them; Father, consecrate them. I deeply 
commiserate them, and utter this prayer in their hearing, 
that they may partake in that inward joy which I have, 
in the confidence that it will be heard and answered.’ ? 
Let us briefly consider the different parts of this affecting 
pleading. ᾿ 

Our Lord had, from the time of their complying with 
his call to leave all and follow him, been constantly with 
them. He had been to them far more than all he had 
called on them to leave for him. He had been their guide, 


1 ἐς gj, ;j—maneo. "—ERNESTI. ? John xvii. 11-13. 


SEC. IL] HIS PRAYER FOR HIS APOSTLES. 128 


their teacher, their guardian, their ever-present, their all- 
sufficient friend. He had manifested the Father's name 
to them, and kept! them in reference to that name; kept 
them in faith and love, and obedience and submission to 
the Father; kept them from the evil in the world —the 
evil one, the evil thing. He had given them the Father's = 
words, and enabled them to keep these words—to remain 
stedfast in the midst of temptation. Oh, how did he bear 
with their infirmities; how did he uphold them in weak- 
ness; how did he protect them from their own ignorance, 
unbelief, and perverseness, and from the allurements and 
terrors of the world! How did he warn them against 
danger; how did he prevent them from stumbling, from 
faling! How did he realize the emblem of the security 
and happiness of the chicken-brood under the warm covert 
of the wings of the mother-bird !? 

He had kept them all; not one of them waslost? There 
was one lost, but he was none of them. He had been among 


1 Our Lord uses, in the second case, the word φυλάττειν, not τηρεῖν. Tt 
is difficult to say why he changed the term. Gerhard says: ‘‘ Possit +3 
φυλάττειν a τηρεῖν eo modo distingui ut τηρεῖν referatur ad conservationem 
in bono: φυλάττειν ad preservationem a malo; τηρεῖν ad τηθ618---φυλάτεειν 
ad finem ; τηρεῖν ad Christi fidelitatem ; φυλάττειν ad ipsius diligentiam. 
Precipue tamen et principaliter Christus eo respicit, ut per hoc mem- 
brum ἐξηγητικῶς priori subjectum ostendat, conservationem illam apos- 
tolorum sibi a Patre datorum non fuisse frustraneam aut inefficacem—ita 
eos in nomine tuo servari ut nemo ex illis perierit." ‘I have so guarded 
my sheep, that none of them have wandered, or fallen a prey to the wild 
beasts.’ Lampé more accurately considers τηρεῖν as looking primarily, if 
not solely, to the end—4$vAZzzu» to the means; and happily illustrates 
his idea by a quotation from the LXX.: ***0s φυλάσσει τὰς ἑαυτοῦ ὁδοὺς, 
χηρεῖ ἑαυτοῦ τὴν ψυχήν (Prov. xvi. 18). 

2 Archdeacon Hare. 

3 He will do so with all his sheep (John x. 28-30). ‘‘If I believed not 
that ‘Hz is the keeper of Israel,’ and that ‘Hr keepeth the feet of his 


אהי 


124 THE PRAYER. [PART II. 


them,—he seemed to be of them,—but he was not. That 
was “the son of perdition"—J udas, who had betrayed him. 
The son of perdition is, according to a Hebraistie mode of 
expression, equivalent to ‘the utterly lost one." How 
applicable !—lost to all just views, to all right feeling, to 
all sense of the true and the noble,—lost wholly, lost for 
ever. * Good had it been for that man that he had never 
been born.” 2 

From our translation, we are apt to think that Judas is 
spoken of as one of those given by the Father to the Son. 
There 18 a sense in which Judas, as an apostle, was given 
to our Lord, but that plainly is not the sense in which the 
other apostles are here said to have been given him. The 


disjunctive particle rendered “ except"? 


seems here, as in 
some other places of the New Testament, expressive not of 
exception, but of opposition.* It is an expression similar to 


that of Milton : 


* God and his Son except, created thing 
Nought valued he or shunned."5 


saints,’ 1 would not merely talk doubtfully about their perseverance to 


the end, but I would be certain that not one of them would persevere." 


—JoHN WALKER. | 

1 The terms rendered ‘‘lost” and ‘‘ perdition” are in the original from 
the same root ; so that there is a force and beauty in the expression that 
cannot be given in an English translation: Οὐδεὶς ἀπώλεςο--εἰ μὴ ὃ υἱὸς 
ἀσωλείας. 

2 ** Hie color sermonis peculiaris Hebreorum, qui pro epitheto addunt 
genitivum substantivum ; DEus pacts, Deus pacificus; Lex Mortis, lex 


mortifera ; FILIL INOBEDIENTLE, filii inobedientes. = Alioqui quid est filius. 


perditionis, nisi quem peperit perditio ?"—EnAsMvs. 
3 Ei μή. + Matt. xxiv. 36; Luke iv. 25, 27; Rev. ix. 4, xxi. 27. 
5 ** Ej μὴ non est sic accipiendum quasi filius perditionis Christo datus 
fuisset, ac si exciperetur ex eorum numero qui Christo dati non perie- 
runt: non enim εἰ μὴ hoc loco est exceptivum, sed adversativum : nec red- 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 135 


This miserable man is mentioned, yet without one word 
of bitterness, as if our Lord could not think with satisfac- 
tion of the safety of the eleven without a pang of generous 
regret at the self-perdition of the twelfth of those he had 
called to be his apostles, and as if to afford an opportunity 
of suggesting what was fitted to prevent the eleven from 
being stumbled by his treason. 

Judas is lost; but in his perdition a new evidence of the 
Saviour’s mission is afforded. “The son of perdition is 
lost, that the Scriptures might be fulfilled" (ver. 12). The 
reference is undoubtedly to Psalm xli, referred to by our 
Lord, ch. xiii. 18; and to Psalm cix., referred to by Peter 
in his address previously to the election of Matthias (Acts 
i. 20). “It would be," says Calvin, “a most unfounded 
argument to infer from this, that the revolt of Judas ought 
to be ascribed to God rather than to himself, as if the pre- 
diction had laid him under a necessity. For the course of 
events is not to be ascribed to prophecies, as if the events 
took place because they were predicted in them. The 
prophets threaten nothing but what would have happened 


dendum est, nisi filius perditionis verum, sed filius duntaxat perditionis : 
‘sic Gal.i 7. Εἰ μή τινὲς εἰσιν οἱ 7000000908 ὑμᾶς, h. e., sed sunt nonnulli 
qui-vos conturbant: atque ita sepius alibi: quod 115 non videtur insolens 
qui tenent que sit phrasis lingue. Nam Syriacum wbw et purius אלהן‎ 
vertitur Grece εἰ μὴ, non per exceptionem semper, sed ut plurimum 
adversative. Itaque quod Novatores (Remonstrantes) asserunt non est 
firmum, dum volunt Judam fuisse Christo datum, quia scriptum est εἰ 
μὴ ὃ υἱὸς ἀπωλείας." --ΟΑΜΈΒΟ. . * Particula εἰ μὴ non est intelligenda 
limitative sed adversative. Ex sententia dissentientium qui εἰ μὴ restric- 
tive intelligunt, hic esset sensus ‘Nemo ex lis, quos dedisti, periit, ex- 
cepto solo filio perditionis. Verum ex nostra sententia hic sensus resultat 
*ex 118 quos dedisti mihi plane nullus periit, sed duntaxat filius ille per- 
ditionis,’ qui scilicet ad numerum a te mihi datorum non est referendus, ” 
—LaAMPÉ. 


126 THE PRAYER. [PART II, 


though they had not spoken of it! It is not in the pro- 
phecies we are to seek the cause of Judas sin. Nothing 
happens but according to God's appointment ; but the cause 
of Judas overt treason was his own inward disloyalty. 
The fact, however, that it was predicted long before, was a 
corroboration of the fact that Jesus was he of whom the 
prophets spoke. Had there been no traitor among Jesus 
disciples, that would have been a proof that, whoever he 
might be, he could not be the Messiah. 

But he who, notwithstanding their weakness and way- 
wardness, had kept the apostles, was now about, as to his 
bodily presence—and that was the only kind of presence 
they at present thought of—to leave them. “Now I am 
no more in the world, I come to thee;" that is, in harmony 
with the use of inspired men, the present for the future, 
as intimating at once the nearness and the certainty of the 
event, and his sense of it, I am just about to leave the 
world, and to come to thee; to be taken in my glorified 
humanity up to the heaven of heavens, there in human 
nature to enjoy “the glory I had with thee before the foun- 
dation of the world.”’ But though he was immediately to 
go, they were not. “ Whither I go, ye cannot come:" 
“thou canst not follow me now; but thou shalt follow me 


2 


afterwards." His prayer is not to take them out of the 


1 3/0709די>*‎ οὗτος τῆς γραφῆς ἐστιν ὁ σρόπος, ws αἰτιολογίων τιθεμένης τὰ ix τῆς 
ἐκβάσεως συμβαίνοντα." ---ΟἨΒΎΒΟΒΤΟΜ. “Ἔθος «5 γραφῇ τινα ἐκβασικῶς 
λέγεσθαι, αἰπιολογικῶς Aéyev. —JO. DAMASCEN. ‘‘Scriptum non necessitat, 
quod est faciendum, sed necessitatur a futuro: ἢ. 6., Non ideo aliquid 
fit, quod in scriptura predictum extat, sed ideo aliquid in scriptura pre- 
dicitur, quia illud futurum Deus przvidet."—Srw. DE Cassia. 

? John xiii. 6. 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. IUE 


world. The great design of the Father was to be gained 
by their remaining for some time in the world. 

- But, left in the world without their Lord, their situation 
was peculiarly trying. "The world, in the midst of which 
they were left, was a hostile world: “ The world hated 
them" (ver. 14). Mankind, with few exceptions, regarded 
them with scorn and dislike. They were to be put out of 
the synagogues; they who killed them were to be con- 
sidered as offering an acceptable sacrifice to God. The 
world was not to receive their sayings, but to persecute 
them. They were to be hated of all nations for his name’s 
sake; and this consideration greatly strengthens the plea: 
‘ They are hated just because they belong to me,—because 
they belong to thee,—just because they proclaim the truth 
thou gavest me, and I gave them.’ They needed to be 
kept; and it would be a thing worthy of God to protect 
the weak with the just cause, against the strong unjust 
oppressor, and especially when the hatred and opposition all 
grew out of the cause they upheld, which was his cause. 

The deep interest which our Lord felt in his disciples, in 
their present defenceless circumstances, is very touchingly 
expressed in these words: “ These things I speak in the 
world, that they might have my joy fulfilled in them- 


selves.” ! 


Our Lord might have presented his petitions to 
his Father alone, as he was to do soon in the garden, un- 
heard: by any of them; or he might have done so without 
the use of language altogether. “ Sighs can convey any- 


l Ver. 13. Stark would understand this last clause as equivalent to 
*that my joy in them may be complete,' and refers to John iii. 29, xv. 
ll, xvi 24; 1 Johni. 4; 2Johni. 12. But the use of the word £y», 
as well as the course of thought, seems to require our exegesis. 


128 THE PRAYERS © ur. [PART II. 


thing to him," as Herbert says. Thought and desire, the 
soul of prayer, are distinctly perceived by Him who is the 
Father of spirits as well as the hearer of prayer. But 
Jesus spoke these things audibly, that his apostles might 
participate in the holy joy with which, even in the prospect 
of his sufferings, he contemplated the complete success of 
his undertaking, and the full answer of all his supplications. 
There can be no doubt that at this moment Jesus rejoiced 
in spirit, as when he said, * The hour is come that the Son 
of man should be glorified; now is the Son of man glori- 
fied, and God is glorified in him. If God be glorified in 
him, God shall also glorify him in himself, and shall 


straightway glorify him: 2 


His disciples were sorrowful, 
deeply sorrowful; but how well fitted to compose their 
spirits, and turn their sorrow into joy, to hear him, who 
they knew could not deceive them, expressing his ardent 
unchanging affection for them, and with such cheerful 
confidence commending them and their cause to the care of 
his Father and their Father, his God and their God! It 
could scarcely fail to produce some alleviation to their deep 
grief, even at the moment ; and afterwards, how must the 
recollection often have filled their souls to an overflow with 
a holy joy, in which they had a deep consciousness that 
their fellowship was with him! 


1 «Quod Christus palam et audientibus discipulis orationem instituerit, 
non est temere factum. Amat quidem oratio silent um et secretum, 
verum hoc genus orationis quo usus est hic Dominus, non solum orationis, 
sed et consolationis et instructionis rationem habet: Usque adeo dis- 
cipulos suos Christus hoe tempestatis articulo consolari et confirmare 
voluit; ut id non modo docendo, sed et orando fecerit. "—M vscuLvs. 

? John xii. 31, 32. 


SEC, [זז‎ HIS PRAYER FOR HIS APOSTLES. 129 


It is scarcely necessary to remark, that we are not to 
think of Christ as relinquishing the care of his apostles, and 
handing them, as it were, over to the Father. He would 
be with them still, he would keep them still, but not in 
the same way ; and as, in the new creation, all things were 
of God, even the Father, it was meet to go to Him and 
ask Him to keep them by him, in his unseen communica- 
tion of his Spirit when in heaven, as-He had kept them 
by him in his bodily personal intercourse with them when 
on earth. — | 


6. They were appointed to a peculiar, important, and dificult 
work. 

The sixth plea which our Lord urges for granting the 
blessings to his apostles he had requested is, that they were 
appointed to a peculiar, important, and difficult work. «I 
am glorified in them” (ver. 10); “As thou hast sent me 
into the world, even so have I also sent them into the 
world" (ver. 18). The words, “Iam glorified in them,” 
may be understood of the honour which was done to the 
Saviour by the honest attachment of these men to his 
cause, when he was despised and rejected by the great 
body of his countrymen. ‘They glorify me, while others 
dishonour me. But we think it a preferable mode of 
interpretation to consider these words—like “ Now I am 
no more in the world;" * I come to thee 7 מ‎ 
finished the work which thou gavest me to do”——as instances 
of what has been called ‘ the prophetic present: ‘I am 
about to be glorified in them; they are to be the principal 


human instrumentality by which my glory among men is 
| I 


130 THE PRAYER. [PART II. 


to be advanced.’ They stood in some measure to the Son, 
in a relation similar to that in which he stood to the Father. 
The Father sent his Son to show forth his glory ; the Son 
sends his apostles to show forth his glory, which is the glory 
of the Father. The glory of God shines in his face; and 
they all, acting as mirrors set opposite to this * brightness of 
the divine glory," were to reflect this radiance, being made 
glorious by that which was so glorious,” the very “ brightness 
of the Father’s glory"? They were to preach among the 
Gentiles “the unsearchable riches of Christ;" the glory of 
his person, his office, his work, his sacrifice, his salvation ; 
his wisdom, and power, and grace, and faithfulness. They 
were to bear through the world “the name above every 
name,” proclaiming him who wears it “ Lord and Christ "— 
the Lord of all—* King of kings, Lord of lords."* 

It 18 in reference to the same subject that he says, * As 
thou hast sent me into the world, so have I sent them into 
the world" (ver. 18). Here, too, we have the prophetic 


! Erasmus brings out the sense very well here, as he often does: 
** Suecedent enim hi quodammodo in vices meas ac me sublato de terris 
nomen utriusque nostrum celebre reddent per universum orbem." ‘‘ Pree- 
teritum (δεδόξασμαι) pro est aoristo, nulla temporis definitione ; quasi dicat, 
* Etiam hoc nomine illi tibi commendati esse debent, quod ego illorum 
opera et ministerio et inclaruerim et inclariturus sim amplius.’’”—GRotIUs. 
** Who but He could have seen in these eleven the teachers of the world, 
the overturners of heathenism, the foundations of the church ?"—STrER. 

22 Cor. iii 18, μεταμορφούμεθα dà δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου 
Πνεύματος. Should not the preposition ἀσό, in both these clauses, be 
rendered by the same word ? and is it not rightly rendered ‘‘ by” in the 
last clause? Why should it be rendered ‘‘from” in the first one? 

3 2 Cor, iii. 18, 1v. 6; Heb. i. & 

+ Phil. ii. 9; Acts ii. 36, x. 36; Rev. xvii. 14. 

5 Gerhard finds fifteen points of resemblance, and four of dissimilitude, 
between the Father's mission of Christ and his mission of the apostles, 


SEC, II] HIS PRAYER FOR HIS APOSTLES. 131 


present; for though our Lord had commissioned his apostles, 
he had not yet, in the proper sense of the words, * sent them 
into the world.” He had sent them only to “ the lost sheep 
of the house of Israel," and had expressly prohibited them 
> to go to the Samaritans, or “ in the way of the Gentiles.”* 
But he was just about to send them into the world. In 
a very few days the commission was to go forth in these 
sublime words: “ All power is given unto me in heaven 
and in earth. Go ye therefore, and teach all nations, bap- 
tizing them in the name of the Father, and of the Son, and 
of the Holy Ghost; teaching them to observe all things 
whatsoever I have commanded you: and, lo, I am with you 
alway, even unto the end of the world." “ Behold, I send 
the promise of my Father upon you.” He was to send 
them, as the Father had sent him. Accordingly, we find 
him saying, “ As the Father hath sent me, even so send 1 - 
you. And when he had said this, he breathed on them, 
and saith unto them, Receive ye the Holy Ghost.”* They 
were sent by him, as he had been sent by the Father: sent 
for the same purpose—to glorify God and save mankind,— 
* +0 turn men from darkness to light, and from the power 
of Satan to God, that they might obtain the forgiveness 
of sins, and an inheritance among them which are sanctified 
by faith that is in Christ ;"* sent, clothed with the same 
authority,—“ He that receiveth you, receiveth me; and 


995 


he that receiveth me, receiveth him that sent me; sent, 


endued with the same. kind of qualifications, —he was 


1 Matt. x. 5. 
2 Matt. xxviii. 19, 20; Mark xvi. 15-18 ; Luke xxiv. 49. 
3 John xx. 22, 23. 4 Acts xxvi. 17, 18. 5 Matt. x. 40. 


132 THE PRAYER. [PART II. 


anointed with the Holy Ghost without measure, and on 
them he “shed forth abundantly” the same Holy Spirit; 
sent, furnished with the same credentials —“ signs and 
wonders, and divers miracles, and gifts of the Holy Ghost."! 
Thus, as the Father sent him, did our Lord send his apostles. 

And surely in this fact is to be found a plea of great 
power, that they should receive all the protection and 
guidance, all the spiritual gifts and providential guardian- 
ship, which they needed for the execution of a work so 
important and so difficult as that to which they had been 
called. Surely it was meet that the Father should keep 
these men in his name—keep them from the evil; surely 
it was meet that he should consecrate them for a work so 
honourable, and at the same time so arduous. 


7. His self-consecration was in order to their consecration. 


The last plea urged by our Lord for the bestowal of the 
blessings which he had requested for the apostles, is con- 
tained in these words: “ For their sakes I sanctify myself, 
that they also may be sanctified through the truth" (ver. 
19). This plea has a peculiar bearing on the petition for 
consecration, which immediately precedes it: “ Sanctify 
them through thy truth, thy word is truth" (ver. 17). I 
have already endeavoured to show that the prayer here is 


1 Heb. ii. 4. 

? «Tt is well observed that the prayer (John xvii) by which Christ 
consecrated himself unto his death, is like unto that which the Jewish 
high priest used when he consecrated or offered up the victims upon the 
day of expiation before the altar."—KrpDpER. Dem. of Mess., Part i. 
p. 82. Ihave not met either with the observation or with the prayer 
referred to. 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 133 


for the consecration of the apostles for the work to which 
they were appointed, by giving them the Holy Ghost, and 
in that gift all necessary qualifications and credentials. It 
only remains here that we inquire what is meant by our 
Lord's sanctifying or consecrating himself; what bearing 
his consecration had on theirs; and what is the force of the 
statement, viewed as a plea for the consecration of tne 
apostles.! 

The words, “I consecrate myself for their sakes,"? have 
by many interpreters been considered as having a past 
reference, and as signifying, ‘ For their benefit I have 
devoted myself to the great work of saving men. The 
Father “ sanctified and sealed him,”* devoted and appointed 
him; and he devoted himself to this service, with this among 
other objects, that the apostles should, as agents under him, 
be consecrated to the same service. It seems, however, 
more natural to give a future reference to the declaration, 
and to consider * 1 sanctify myself,” like “I am no more 
in the world, I come to thee, I have finished the work thou 
gavest me to do, I am glorified in them,” as in the prophetic 
present. “TI sanctify” is, in this case, ‘I am just about to 
sanctify myself for their sakes, in their behalf, for their 


1 Of the numerous senses affixed to these words, that of Mr Keble 
(Sermons Academical and Occasional, p. 257) may be safely pronounced 
the most untenable: **I offer myself anew in the sacrament of my body 
and blood, which I have just instituted, that they, partaking of me 
therein, may be also dedicated, sanctified, and offered.” It would be 
difficult to find anything even in mediszval interpretation to exceed this 
in arbitrariness or in absurdity. 

2 «In nomine ἐμαυτὸν est magna emphasis."—GERHARD. Ps. xl 7; 
Heb. x. 4. 

3 John x. 36, vi. 27. 


134 THE PRAYER. [PART II. 


benefit, The sense given by the best Greek interpreters, 
(1 offer myself to thee as a sacrifice,” seems the preferable 
one.! Sacrifices, when offered, were said to be “ hallowed,” 


1 Theophylact considers ἁγίασον airavs as equivalent to ἀφόρισον aUTOUS 
τῷ λόγῳ---καὶ θυσίαν αὐτοὺς ποίησον. Kuthymius Zigabenus paraphrases this 
last clause, ᾿Εγὼ ἐκουσίως θυσιάζω ἐμαυτόν. As to the words, ἐγὼ ἁγιάζω 
ἐμαυτὸν, the learned and judicious Suicer says, ‘‘ Sanctifico hoc loco a 
sacerdotibus et victimis sumtum est. Nam de utrisque dicebatur.— 
Hane explieationem veteres magno sequuntur consensu." Chrysost. 
Homil. Ixxii. in John; Homil xvii in Hp. ad Heb. Cyril. Alex. De 
Adoratione, Lib. x. '*twp—éyiétuv—sanctificare, inter cetera etiam 
valet προσφέρειν offerre, et dicitur tum de victimis, tum de aliis rebus que 
Deo consecrantur (Ex. xii. 2; Lev. xxii. 2; Ecclus. xxxv. 8). Idem 
ergo hic dicitur quod ad Heb. ix. 14, ἑαυτὸν xpoorveyxe—seipsum obtulit. 
Vide et x. 10, 14.”—Grortius. ‘‘ Verbum sanctificandi de sacerdotibus 
et victimis in V. T. usurpatur, ac tota preparatio, mactatio et oblatio 
victims. vocatur sanctificatio. Hoc ergo Christus ad se transfert et docet, 
se esse simul sacerdotem et sacrificium, unde notanter dicit, ‘go meip- 
sum sanctifico pro eis,’ i.e. ut exponitur (Heb. x. 12) ; ‘Non per sangui- 
nem hircorum et vitulorum, sed per proprium sanguinem introibo in 
Sanctum Sanctorum eterna redemptione inventa.' Segrego me ex toto 
genere humano ac totum in officio meo, me tibi, O Pater ccelestis, offero 
et velut agnum tollentem peccatum mundi, ex toto hominum coetu me 
segregavi, presto etiam me ‘sanctum, mundum, et segregatum a pecca- 
toribus" (Heb. vii. 26); totius vite obedientia hactenus sanctificavi, 
jamque me offeram in victimam, morte mea peccata totius humani generis 
explabo, divin: justitiz satisfaciam, ut sanguine meo apostolos et omnes 
credentes emundem (John i. 7), *una oblatione consummem in sempiter- 
num sanctificatos’ (Heb. x. 14), ac ‘voluntaria corporis mei oblatione 
eos sanctificem’ (ver. 10), ut promerear illis remissionem peccatorum, 
donationem Spiritus Sancti et vitam eternum.”—GERHARD. “Ὑπὲρ hoc 
loco tantundem est quod, vice, loco ipsorum, ut semel ipsum constituerit, 
in ipsorum locum. Sic accipitur Rom. v. 7, ὑπὲρ δικαίου, ὑπὲρ ἀγαθοῦ, et 
sic de Christo (ver. 6) ; ὑσὲρ ἀσεβῶν ἀπέθανε, et (ver. 8) ὑπὲρ ἡμῶν ἁμαρτωλῶν 
ὄντων. Vide et 2 Cor. v. 15, 21."—H ErNsIUs. ‘“‘ ‘Sanctify them (εἰς) unto, 
or for, thy truth : thy word is truth ;’ that is, Separate them unto the 
ministry of thy truth, the word of thy gospel, which is the truth, the 
verification of the promises of God. It follows: *As thou hast sent me 
into the world, so have I also sent them into the world' (this is the key 
which unlocks the meaning of that before and after); ‘and for them I 
sanctify myself, that they might be sanctified for thy truth :’ that is, 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 135 


or sanctified “to the Lord"! Our Lord was just about to 
complete his sacrifice, to devote himself as an expiatory 
sacrifice for the sins of his people,—including, of course, 
his apostles ; and he does this * that the apostles might be 
sanctified in the truth." 

Some translate the concluding words, “in truth,” truly, 
really. Others, with our translators, “through the truth ;” 
understanding by the whole phrase, “made holy through 
the truth, understood and believed.” These renderings 
bring out, either of them, a good sense; but still, viewed in 
their connection, we cannot doubt that the words signify 
‘that they may be consecrated in reference to the truth,’ 
which is the same thing as “ the name,” and “word of 
the Father,” the revelation of the divine character in the 
economy of redemption. To be consecrated in reference to 
this, is to be by the Holy Ghost qualified and accredited 
for the work to which they were called, which is sometimes 
figuratively represented as a priestly ministry ;? the apostles 
as spiritual priests presenting their converts as spiritual 
sacrifices ; or, viewing the apostles not as figurative priests 
but figurative sacrifices, that they may be laid on the divine 


And forasmuch as they cannot be consecrated to such an office without 
some sacrifice to atone and purify them, therefore, for their consecration 
to this holy function of ministration of the new covenant, I offer myself 
a sacrifice unto thee for them, in lieu of those legal and typical ones 
wherewith Aaron and his sons first, and then the whole tribe of Levi, 
were consecrated unto thy service in the old. An ellipsis of the first 
substantive in Scripture is frequent. So here ἀλήθεια only is put for 
διακονία τῆς zAnbzias—truth, for the ministry of the truth.” —JosEPH MEDE. 
* Hujus rei gratia memet ipsum victimam immolo tibi, ut et hi pur- 
gati, a peccatis puri perseverent in predicatione veritatis evangeliez. "— 
ERASMUS. 
1 Lev. xxii. 2, 3; Deut. xv. 19, 20. ? Rom. xv. 16. 


L| 


136 THE PRAYER. [PART II. 


altar, presented as living sacrifices, ready to spend and be = 


spent, devoted even to death for the name of the Lord, and 
for the word of the truth of the gospel.! 

The connection between the self-consecration of our Lord 
and the consecration of the apostles, in either of these ways, 
which are just two different figurative representations of 
the same thing, must be obvious to every one who under- 
stands the gospel economy. Our Lord states the same 
truth, when he says, “It is expedient for you that I go 
away: for if I go not away, the Comforter will not come 
unto you; but if I depart, I will send him to you"? The 
Apostle Paul, in the Epistle to the Galatians, represents the 
removal of the curse, by its being borne by Christ in our 
room, as necessary to our obtaining the promised Spirit ;° 
and in the Epistle to the Ephesians he represents Christ as 
giving himself a sacrifice for the church, “that he might 


sanctify it."* 


Our Lord's atonement was necessary to fur- 
nish the apostles with the testimony they were to give, 


the fundamental part of which was, ‘that Christ had taken 


away sin by the sacrifice of himself; to secure for them - 
the Holy Spirit to enable them to give and to authenticate - 


that testimony ; and to make it effectual to the salvation of 
men through their believing it. 

The appropriateness and force of this plea, viewed espe- 
cially in reference to the petition with which it stands im- 
mediately connected, are very obvious. The consecration 
of the apostles was necessary to the success of their mini- 


1 These allusive expressions, few in number, lay no foundation for the 
claim of a priestly character properly so called, to the apostles—still 
less to the ordinary Christian ministry. 

2 John xvi. 7. 3 Gal. iii. 13, 14. * Eph. v. 25, 26. 


SEC. II.] HIS PRAYER FOR HIS APOSTLES. 1917 


stry ; and it was through the success of their ministry that 
the great object for which Christ gave himself a sacrifice 
was to be gained. The sacrifice of Christ, the giving of 
the Spirit, the apostolic ministry, the salvation of men, are 
all indissolubly linked together. Had the Son not conse- 
crated Himself as a sacrifice, the Spirit could not have been 
given ; if the Spirit had not been given, the apostles could 
not have been consecrated—qualified and accredited—for 
the work of the full manifestation of the gospel of the 
grace of God; and if this gospel be not preached to all 
nations, mankind cannot be saved. 

On the ground of the sacrifice then just about to be 
offered, our Lord pleads for what are its native results. It 
is as if he had said, * Have respect unto the covenant. 
Remember the word unto thy servant, on which thou hast 
caused me to hope: * When he shall have made his soul 
an offering for sin "—when he shall have sanctified himself 
— he shall see his’ seed, he shall prolong his days, and the 
pleasure of the Lord shall prosper in his hand. 116 1 
see of the travail of his soul, and shall be satisfied: by his 
knowledge—the knowledge of himself—shall my righteous 
Servant justify many ; for he shall bear, has borne, their 
iniquities.” He shall give to men eternal life, in the know- 
ledge of the only true God, and of himself, whom he has 
sent. C Therefore will I assign to him the great as his 
portion, and he shall have the strong ones as his spoil; 
because he poured out his soul unto death; and he was 
numbered with the transgressors ; and he bare the sin of 
many, and made intercession for the transgressors.”* Re- 


1 Isa. liii. 10-12. 


—  — act 


- nc mmu dA 


138 THE PRAYER. [PART II. 


fuse not that unction of the Spirit which the atonement 
was intended to secure, and which is necessary to the gain- 
ing of the great ultimate objects of the atonement.’ 

How remarkably was the prayer answered! When 
Jesus, “ delivered by the determinate counsel of God,” and 
devoted by himself, had died on the cross as a sacrifice, 
God soon loosed the bands of death, it not being possible 
that he should be holden of it; and having set him at his 
own right hand, he gave to him the promised Holy Spirit, 
which he shed forth on the apostles, thus consecrating 
them for their ministry, and securing its success. Having 
“first descended into the lower parts of the earth,” and 
then “ ascended far above all heavens," he “ received gifts,” 
and bestowed them; consecrated “ apostles, and prophets, 
and evangelists, and pastors, and teachers, for the perfect- 
ing of the saints, for the work of the ministry, for the 
edifying of the body of Christ: till we all come in the unity 
of the faith, and of the knowledge of the Son of God, © 
unto a perfect man, unto the measure of the stature of 


the fulness of Christ ;"! 


in other words, ‘ that the apostles, 
and all who, in all ages and in all nations, shall believe 
through their word, may be one, as the Father and Son 
are one— Christ in them, the Father in Christ, and they 
in the Father and in Christ; that they thus may be perfect 
in one, that the world may know that the Father has sent 
the Son, and hath loved the saved as he loves the Saviour.’ 
So much for an illustration of our Lord's prayer for his 
apostles. 


1 Eph. iv. 8-13. 


SEC. IIL] HIS PRAYER FOR THE CHURCH UNIVERSAL. 139 


§ 3. His prayer for the church universal. 


“Neither pray I for these alone, but for them also which shall believe on me 
through their word; that they all may be one; as thou, Father, art in me, and 
Tin thee, that they also may be one in us: that the world may believe that 
thou hast sent me. And the glory which thou gavest me I have given them; 
that they may be one, even as we are one: I in them and thou in me, that they 
may be made perfect in one; and that the world may know that thou hast 
sent me, and hast loved them, as thou hast loved me. Father, I will that they 
also whom thou hast given me be with me where I am; that they may behold 
my glory, which thou hast given me: for thou lovedst me before the founda- 
tion of the world."—Jonw xvii. 20-24. 


I proceed now to consider the prayer which our Lord 
offered up in behalf of the church universal, as included in 
the 20th, 21st, 22d, 23d, and 24th verses. This prayer 
resolves itself into two parts : First, a prayer for the church 
universal, as distinguished from the apostles, contained in 
the 20th verse: “ Neither pray I for these alone, but for 
them also who shall believe through their word;” that is, 
“1 pray for the same blessings, and I urge the same pleas 
in behalf of all who, through the word of the apostles, shall 
believe in me, as I have done for the apostles themselves.’ 
And second, a prayer for the church universal, including 
the apostles, contained in the 21st, 22d, 23d, and 24th 
verses, consisting of two petitions, with corresponding pleas, 
the one referring to the present state, the other to the 
future state: “I pray both for these,” 1.6. ‘the apostles, 
and for those who shall believe on me through their word,’ 
«that they all may be one ; as thou, Father, art in me, and 
I in thee, that they also may be one in us: that the world 
may believe that thou hast sent me; and,” or rather *for,'! 


1 In support of this meaning of καί the following passages of the New 
Testament may be quoted )1 Cor. xiv. 32; 1 John iii. 4), where our 


140 THE PRAYER. [PART II. 


“the glory which thou gavest me, I have given them, that," 
in order that, “they may be one, even as we are one: 1 in 
them, and thou in me, that they may be made perfect in 
one; and that the world may know that thou hast sent me, 
and hast loved them as thou hast loved me.” That is the 
first petition, with its pleas. The second, with its pleas, 
follows in the 24th verse: * Father, I will that they also 
whom thou hast given me may be with me where I am ; 
that they may behold my glory which thou hast given me: 
for thou lovedst me before the foundation of the world." 
This analysis, general and imperfect as it is, will be found 
of some use in guiding our inquiries into the import of the 
petitions which the Saviour presents, and the pleas which 
he uses, in behalf of the church universal, and in which we, 
if we belong to that church, have so deep an interest, —to 
the more close consideration of which we now proceed. 


(1.) His prayer for the church universal, as distinguished 
from the apostles. 


Let us first; then, attend to the prayer for the church 
universal, as contradistinguished from the apostles. That 
is contained in the 20th verse: “ Neither pray I for these 
alone, but for them also which shall believe on me through 
their word" (ver. 20). There is more in this prayer than 
at first sight we might be apt to suppose.’ It has generally 


translators render it ‘‘for.” The Hebrew particle vau is used in the 
same way (Ps. Ix. 12; Gen. xxii. 12; Judg. vi. 14). A similar use of 
καί 18 to be found in Ecclus. 1. 30, i1. 14. 

1 **'The ἵνα in ver. 21 hardly can regard the subject-matter of the ἐρωτῶ, 
but rather we should supply after it ταῦτα, and understand this ἵνα as 
expressing the object of the prayer respecting both.” —ALForD. 


SEC. II] HIS PRAYER FOR THE CHURCH UNIVERSAL. 141 


been thought that the prayer here presented for believers is 
merely that contained in the 21st verse ; but a careful ex- 
amination of the original text will convince the scholar that 
the union there referred to is not the direct, but the ulti- 
mate, object of the prayer,—something which would result 
from the petition being granted,—and that it 18 here prayed 
for in behalf both of the apostles and of those who should 
believe through their word. Indeed, a leading character of 
the prayer throughout, is the supplicating certain blessings 
as means towards the attainment of other blessings. "Thus 
our Lord prays that the Father would glorify him, in order 
that! he might glorify the Father. He prays for his 
apostles that the Father would “keep them,” and “ conse- 
crate them,” in order that they might be one, as he and the 
Father are one. He does not ask these blessings in order 
to their being “ taken out of the world,” but to their being 
“kept from the evil.” And here he prays for certain bless- 
ings, for “those who should believe through the apostles’ 
word,” in order that they and the apostles might so be one, 
as that the world should believe that the Father had sent 
the Son. | 

The word “pray,” or ask,? includes both petition and 
pleading ; and it is not difficult to perceive what are the 
blessings for which our Lord petitions and pleads in behalf 
of those who believe through the apostles’ word. They are 
substantially the blessings he had asked for the apostles; 
and the reasons why these blessings should be conferred, 
are substantially the same in the latter case as in the former. 
It is just as if our Lord had said, ‘I present these petitions 


l"I,y. 2 Ἔρωτάω. 


dumme וו‎ 


142 THE PRAYER. . | [PART EE 


and pleas not for my apostles only, but for all who shall 
believe through their word.’ 

The persons here prayed for, as in the former case, are 
“not the world;” they are a peculiar people, made so by 
their believing on the Son through the apostles’ word. 
Whether you render the word “who believe,” or “who 
shall believe,"! it refers not merely to those who had em- 
braced or should embrace the faith of Christ in consequence 
of the personal preaching of the apostles, but to all who, 
in all countries and in all ages, till the end of the world, 
should believe on the Son; that is, credit the truth respect- 
ing the Son as the Saviour of the world, in consequence of 
apprehending under the influence of the Holy Ghost the 
meaning and evidence of the apostolic testimony. None 
‘but believers in Christ belong to that peculiar people for 
whom he here intercedes. Now, “faith comes by hearing,” 
or rather by a report, by testimony; and that “ hearing,” 
or report, or testimony, cometh “by the word of God," 
by a revelation. The report, though given by men, is His 
testimony. He gives it, and they report it. 

Men cannot believe in the Son if they have not heard of 
him. They cannot hear of him without a preacher,—one 
to announce the truth about him; for it never can be 
discovered by mere research. And the preachers or an- 
nouncers of the testimony cannot declare truth on this 
subject, so as to ה ץג[‎ foundation for faith, unless they 
have been sent: they have no self-acquired knowledge, no 


1 πισσεύοντες with the critical editors generally, or πισσεύσοντες with the 
textus receptus. 'The first, viewed as the prophetic present, is most in 
keeping with the phraseology of the prayer Buses 

2" Axon. מז ריק‎ x. 14, 


- 


SEC. IIL] HIS PRAYER FOR THE CHURCH UNIVERSAL. 143 


original authority, and must be commissioned and qualified 
by God to give and to accredit the testimony. Such 
preachers were the apostles. While they lived, they “ went 
everywhere preaching the word, the Lord confirming it by 


ok 


signs following ;”* and by the inward operation of the Holy 


Ghost, God “ gave testimony to the word of his grace;”” 
and multitudes of men, “of every nation under heaven,” 
received their testimony and believed on the Son,—count- 
ing “the good news” “a faithful saying, and worthy of all 
acceptation,"—embracing the Son as their Saviour, and 
submitting to him as their Lord. 

Before the apostles fell asleep, they, under the influence 
of the Holy Spirit, embodied in the books of the New Tes- 
tament their doctrine and its evidence; gave an account 
of what they had taught, and of the miraculous works 
which had proved that what they taught was the truth of 
. God. In these writings they still continue to testify of the 
Son. The apostles alone are “ God's ambassadors,” in the 
strict sense of that word. They alone stand “in Christ's 
stead."? They had “the mind of Christ," in a sense pecu- 
liar to themselves; and that mind is in their writings. 
* Their sound is gone to all the earth, and their words to 
the end of the world."* 

No man is included in the term here employed by our 
Lord, who is not a disciple—a follower—of the apostles; 
who has not, “ through their word” understood and credited, 
believed on the Son. He whose faith in or about Christ— 
a faith unworthy of the name—rests on any other founda- 


1 Mark xvi. 20. 2 Acts xiv. 3. 
3 2 Cor. v. 90. 4 Rom. x. 18. 


144 THE PRAYER. [PART IL 


tion,—who believes merely because the religion of Christ is 
the religion of his country and age, because his parents or 
religious instructors have told him so,—has no lot or part in 
this prayer of our Lord.’ 

It is striking to notice the circumstances in which our 
Lord speaks of these persons as a class, so deeply interest- 
: ing his affections, as to lead him to make their happiness 
the subject of special intercession with God. He had now 
concluded his personal ministry ; and, so far as the produc- 
tion of visible effect was concerned, he might have taken 
up the complaint, * Who hath believed my report?" «I 
have laboured in vain ; I have spent my strength for nought 
and in vain.” “Ihave spread out my hands all the day 
unto a rebellious people"? Those who had believed on 


1 «There are no Christians, in any age whatever, who do not owe their 
faith to the word of the apostles."—QuvrsNEL. ‘‘ Nulla vera fides nisi 
per verbum apostolorum. Equidem Apollos quoque et alii non apostoli 
sunt quandoque ministri per quos credunt alii (1 Cor. 11. 5); sed non 
aliter quam si loquantur ut eloquia Dei )1 Pet. iv. 11); ut verbum re- 
conciliationis quod in ipsis collocatum fuit, ab ipsis mutuati enuncient 
(2 Cor. v. 18, etc.). Qui per verbum aliorum hominum paucorum mul- 
torumve in Christum credunt, non scrutantes ipsi scripturas, an sint 
verba prophetarum et apostolorum, an sic se habeant, ut Berceenses (Acts 
xvii 11), sed nixi fide et autoritate hominum dicentium, vere non cre- 
dunt; quia eredunt iis quos audiendos Christus non dixit: qui uti olim 
autoravit Mosen, ut ipsi loquenti crederet Israel (Ex. xix. 9), ita apos- 
tolos tandem (John xv. 27; Luc. xxiv. 47; Act. i. 8, ix. 15, xxii. 14, 
xxvi. 16). Adeo ut ad solos illos attendere debeamus et ad verba ipsorum ; 
que, qui loquitur, non ipse loquitur, sed apostoli per ipsum ; atque hi 
sunt qui uti viderunt et audiverunt, sunt testati; quibuscum etiam 
Christus se futurum promisit usque ad consummationem seculorum 
(Matt. xxvii. 19, 20), cum verbis nempe ipsorum. Apostolorum qui 
credidit verbo, vere credit in Christum, et is habet partem in istis preci- 
.bus. Qui credit prophetis est Christianus (Acts xxvi. 27), et qui credit 
apostolis multo magis is est. " —HEINSIUS. 

2 Isa. liii. 1, xlix. 4, lxv. 2. ; 


"SEC. III] HIS PRAYER FOR THE CHURCH UNIVERSAL. 145 


him through his own word, and the word of his apostles, 
: were comparatively very few. We cannot think that many, 
if any, of those who believed on him would be absent from 
the meeting he had solemnly summoned in Galilee before 
he left the world; and the Apostle Paul, plainly intending 
not to diminish their number, states them only as “ more 
than five hundred brethren.” The faith of these was al- 
ready sorely shaken, and was ere long to be shaken all but 
to dissolution. Our Lord was about, by the highest ecclesi- 
astical court of his country, to be condemned for blasphemy ; 
by the Roman government to be sentenced to a cruel, igno- 
minious death; by the Roman soldiers to be nailed to the 
cross; and by the hands of his disconsolate, all but despair- 
ing friends, to be laid in the grave. And he knew all this. 
But he does not fail, nor is he discouraged. “ The corn of | 
wheat,” cast dead into the earth, bursting the glebe, and 
4 bringing forth much fruit,"—* the Son of man lifted up 


from the earth, drawing all men to him,"—are before his 
mind. He “staggers not through unbelief at the promise,” 
—— he shall see his seed,” * a seed shall serve him,"—but is 
“strong in faith, giving glory to God"? The “ great multi- 
tude that no man can number, of all nations, and kindreds, 
and people, and tongues," who were seen by his favoured dis- 
ciple, in ecstatic vision, standing before him and his Father 
with “white robes, and palms in their hands," were by the 
faith which gives a present existence to future events, a 
palpable form to invisible things, seen by him * afar off," 
as in successive ages they rise from earth to heaven; and 
in their behalf he supplicates and pleads. ‘This was “ his 


11 Cor. xv. 6. 2 John xii. 24, 32. 3 Rom. iv. 20. 
K 


146 THE PRAYER. [PART II. 


joy"—* the joy set before him;”? 


and “these things 
he spake in the world,” in the presence of his apostles, 
“that they might have his joy fulfilled in themselves.” 
How well fitted was his cheerful confidence to re-assure 
their failing spirits—to revive their all but expiring hopes : 
And how must the recollection of this prayer have de- 
lighted them amid their painful yet most joyous labours, 
when out of their mouths, as of “the mouths of babes 
and sucklings, he perfected strength, stilling the enemy 
and avenger,”*—when he successfully employed them to 
« gather to him his saints, those with whom he had made 


covenant by sacrifice 1.9 


1. 8. 


The blessings he supplicates for those who should, in all 
countries and ages, believe through the apostles’ word, are 
the same substantially as those which he had supplicated 
for the apostles themselves. He prays that they may be 
“kept”—“kept with a reference to the truth’”—“ kept 
from the evil” which is in the world; and that they may 
be “ consecrated” —“ consecrated in reference to the truth” 
—the word of the Father, the declaration of his name. 

Believers have a double duty to perform in reference 
to the truth which they have believed,—the word of the 
apostles, which is the word Christ gave them, the word the 
Father gave Christ, and which is the true revelation of 
the Fathers name. They must “hold it fast," and they 
must “hold it forth;" and to do either, they themselves 
must be kept. 

1 Heb. xii. 2. 2 Ps, viii. 2; Matt. xxi. 6. S: Pis δ᾽ 


SEC. III.] HIS PRAYER FOR THE CHURCH UNIVERSAL. 147 


They will not keep the word that has been spoken to 
them, and which they have received,—on the contrary, 
they will * let it slip,”* or cast it away from them,—if they 
themselves are not “kept by the power of God through 
faith.”* They cannot * hold it forth,” if they do not thus 
“hold it fast." Therefore our Lord's prayer is, “ Father, 
keep them."? 

‘Keep them from forgetting thy word—from * holding 


it in unrighteousness” * 


—from misapprehending it—from 
perverting it—from resisting its influence—from denying 
it—from disgracing it. Keep them from error; keep 
them from sin; keep them from apostasy: “ Hold up their 


75 «Keep them from 


goings, that their footsteps slide not. 
the evil” which is in the world. 

‘Keep them from the evil one that is in the world. * Lead 
them not into temptation, but deliver them from the evil 
one.”® Let him not, when he assumes the form of an 
angel of light, delude them; let him not, when he appears 
in a shape more suitable to his true character, as the 
“roaring lion, going about seeking whom he may devour,” 
destroy them, or, as the cunning venomous serpent, * be- 
guile them by his subtlety, or corrupt their minds from the 
simplicity that is in Christ.” Let him not even cloud their 
minds or disturb their peace. 

+ Keep them from the evil ones of this world; save them 
from the men of this world. “ Keep them, preserve them 


for ever from that generation.” “The wicked walk on every 


1 Heb. ΝΥ. TE Peb r5 

3 ** Serva illos in bono, ne deficiant ; serva eos a malo ne in tentationi- 
bus succumbant ; serva eos si ceciderint ne desperent.”—RUPERT. 

+ Rom. i. 18. 5 Ps. xvii. 5. 6 Matt. vi. 13. 


18 THE PRAYER. [PART II, 


side ;"! keep them from these wicked. Keep them, “ de- 
liver them from the wicked, which are thy sword: from 
men which are thy hand, O Lord ; from men of the world, 
which have their portion in this life, and whose belly thou 
fillest with thy hid treasure"? Keep them from the effects 
of the malice, and from the contagion of the manners, of 
such men. 

‘Keep them from the evil things that are in the world: 
from suffering, so far as it is an evilthing; from sin, which 
is by way of eminence the evil thing—the only thing in 
God's world in which there is no good. “ Keep them back 
from presumptuous sin; cleanse thou them from secret 
faults; let no iniquity have dominion over them;” ?and should 
they fall into this evil thing, keep them from continuing in 
it, and bring good to them out of this greatest of all evils. 
* Give thine angels charge concerning them, to keep them 


in all their ways.” 


Let thy grace keep their hearts and 
minds. ‘ Establish and keep them from all evil.” Thou, 
thou alone, art able to keep them from falling. “ Let their 
spirit, soul, and body, be preserved blameless unto my com- 
ing.”’? By thus keeping believers, God enables them both 
to “hold fast” and to “hold forth” his word. 

Such is the import of the prayer, ‘ Keep them who shall 
believe on me through the words of the apostles.’ 

He prays, however, not only that they may be kept, but 
that they may be sanctified. ‘“Sanctify,” that is, consecrate 


them. All believers are not—indeed, no believer is—called 


1 Ps. xii. 7, 8. : 2 Ps. xvii. 19, 14. 
3 Ps) xix," 12. SP. .סא‎ 1 
5 Phil iv. 7, 8; 1 Thess. iii. 3; Jude 24; 2 Tim. iv. 28. 


SEC. IIL] HIS PRAYER FOR THE CHURCH UNIVERSAL. 149 


to the specific work of the apostles in reference to “ the 
word of God, which is truth.” But every Christian has a 
duty to perform in reference to that truth, as we have just 
seen ; and he cannot perform that duty aright, unless the 
Father “sanctify” or consecrate him. Believers do not 
need the inspiring Spirit. He has already done his work 
in the apostles, by the apostles. But believers do need the 
baptism of the Holy Ghost in his enlightening, and en- 
livening, and guiding, and consoling influence. They need 
to be “sanctified” in the whole man—soul, body, and spirit 
— € in the name of the Lord Jesus, and by the Spirit of 
our God,”! that they may “come out from among the 
world, and be separate, and touch not the unclean thing"? 
* cleansing themselves from all filthiness of the flesh and 
spirit, perfecting holiness in the fear of God ;"? and that 
they may “glorify him in their body and in their spirit, 
which are God's," in consequence of their being “ bought 
with a price,” and having become “the temple of the Holy 
Ghost.” Our Lord's prayer for his disciples to his Father 
is, that he would not deny to them, as the sanctified, and 
preserved, and called ones, equally near and dear to the 
Father and the Son, his free Spirit, but “shed it forth on 
them abundantly,” that, receiving this “anointing,” they 
may “know all things;" and having the Spirit, living in 
the Spirit, may “walk in the Spirit,"* that is, in light, and 
love, and consolation—in holiness, and peace, and joy. 

Such are the petitions which our Lord presents for all 
believers, in all countries and all ages. 


11 Cor. vi. 11. 2 9 Cor. vi. 17. 
3 2 Cor. vii. 1. 4 ] John ii. 27 ; Gal. v. 25. 


10 THE PRAYER. [PART II. 


2. Pleas. 


As our Lord’s petitions for his apostles are substantially 
the same as his petitions for their followers, so also are his 
pleas. 

They are a peculiar class; they are not of the world. 
They stand in a peculiar relation both to the Father and 
the Son. The apostles, as I showed in a former part of 
this exposition, stood, in some respects, in a relation alto- 
gether peculiar both to the Father and to the Son. But 
in many respects the followers of the apostles, those who 
believe on the Son through their word, have similar—ay, 
have the same—relations to the Father and Son as they 
had. Comparatively few of those who believed on the 
Son through the apostles’ word, were, like them, “the 
Father's," in the sense of their being truly pious persons, 
previously to their embracing Jesus as the Messiah. ‘That 
was no doubt the case with some in the apostolic age; as, 
for example, Lydia the Thyatiran seller of purple in 
Philippi,’ “one who worshipped God;" but in the great 
majority of instances, in that age and ever since, they who 
believed in Christ through the apostles’ word have been, 
till they believed it, “without God” and “ without Christ” 
“in the world”—far from God, unconnected with Christ. 
Yet were they all the Father's, the creatures of his hand 
and the subjects of his government, produced and upheld 
by his power, distinguished by his benefits, dependent on 
his will; his, too, as criminals, who, having violated his 
law, were under his condemning sentence, and entirely at 

1 Acts xvi. 14. 


SEC. IIL] HIS PRAYER FOR THE CHURCH UNIVERSAL. 1.1 


his mercy ; his by acts of special love, elected by his grace, 
redeemed by the blood of his Son, selected by his Spirit, 
and saved and called by a holy calling. 

As they were all the Father's, so were they also all the 
Son’s, for the Father had given them to him. He had 
brought them to him—united them to him—that, washed 
in his blood and sanctified by his Spirit, they might obtain 
possession of holy happiness, that Christ might live in them, 
and they live by Christ; and their having become the Son's 
by the Fathers gift, in no degree lessened the F ather's 
interest in them, but, if possible, rather increased it. It 
was because he loved them that he made them Christ's ; 
and now, because they are Christ's, he loves them, and is 
disposed to bless them in him with all heavenly and spiritual 
blessings. They are, if I may use the expression, more 
than ever his property, his portion, his delight. They are 
the vineyard of which he says, “I the Lord do keep it, I 
will keep it night and day."? 

They, as well as the apostles, have a peculiar history. 
It is true of them as well as of the apostles, though in a 
modified sense, that the Son has * manifested the Father's 
name to them ; that he has given them the words which He 
gave him; that they have received these words; that they 
have known that all things which the Father has given the 
Son, are indeed of—from—the Father; that they have 
known surely that he came forth from the Father, and that 

DE Giving the soul to Christ is not properly the act of election, though 
several interpreters of savoury memory do so think and speak. 1618 3 
consequent which follows election; an effect which certainly and infallibly 


flows therefrom.’—THomas HooKER. 
2 158. xxvii. 3. 


EDT 


152 _ THE PRAYER. [PART II. 


the Father hath sent him; and they keep the word which 
| they have received." All believers in the Son through the 
word of the apostles become such by Christ, through his 
Spirit enabling them to discern the meaning and evidence 
of that revelation of the divine character in his person and 
work, of which the testimony of God by the apostles contains 
the inspired account. “Flesh and blood” do not produce 
the change; but their Father in heaven, by the Son, through 
the Spirit. They all know, and are sure, that the Son is 
the sent and sealed of the Father. They all recognise the 
stamp of divinity on his person, qualifications, doctrine, law, 
and administration ; and they all continue “ rooted and built 
up in Christ,” “holding fast the faithful saying.” 

Like the apostles, they are placed in peculiar circum- 
stances. ‘They never had what the apostles for a season 
enjoyed, the bodily presence of their Lord with them on 
earth. But they have this in common with them, after he 
went to heaven, that he is not in this respect with them. 
They “see him not.”* They are, because of their connec- 
tion with him, their attachment to him, exposed to peculiar 
trials and dangers. They are in the midst of a hostile 
world, 


a world that dislikes them, and is ever disposed to 
do them injury, because, led by the word which Christ has 
given, they have come out of the world, and devoted them- 
selves to other—to opposite— purposes from those which the : 
world prosecutes. 

Thus, like the apostles, they have also a peculiar cha- 
racter. ‘They are “not of the world," and they are not of 
the world just as their Lord was not of the world; they 

11 Pet. 5 8 


SEC. HL] HIS PRAYER FOR THE CHURCH UNIVERSAL. 153 


are “laying up treasures, not on earth, but in heaven ;” 
they are “labouring, not for the meat which perisheth, but 
for the meat that endureth unto eternal life;” they are 
> setting their affections on things above, and not on things 
which are on the earth;” they are “not minding earthly 
things;” they are “strangers and pilgrims here ;” “ their 
citizenship is in heaven;” they are “ seeking the things 
which are above, where Christ sits at God’s right hand.” * 

Like the apostles, they are appointed to a peculiar work— 
to glorify Christ ; and in glorifying Christ, to glorify God, 
by promoting the great interests of the kingdom of God in 
the salvation of men. This is their great business. They 
> are in the world as he was in the world,"? not to do 
their own will, but to do “the will of their Father in 
heaven." 

Finally: Like the apostles, their sanctification was one 
great design why our Lord sanctified himself. He died in 
their room, that he might open a channel for the influence 
of the Holy Spirit, to find its way into their hearts, and that 
he might secure for himself the high prerogative of sending 
forth and guiding, in all its meanderings, the river of life 
issuing from beneath the throne of God and the Lamb. 
> Christ redeemed them”—all his people—* from the curse 
of the law, having become a curse in their.room,” not only 
that the blessing of Abraham—a free and full justification 
through believing—should come to them, but also that they 
should receive the Holy Spirit in believing.’ Christ “ gave 
himself for them, that he might redeem them from this 
present evil world, according to the will of God and our 

1 Phil. iii. 20; Col. iii. 1, 2. 2] John iv. 17, 3 Gal. iii. 13, 14. 


154 THE PRAYER. [PART IL 


Father"! For the church—its members in all ages, as 
well as its original constituent members and great founders 
—Jesus “ Christ gave himself, that he might sanctify and 
cleanse it with the washing of water by the word; that he 
might present it to himself a glorious church, not having 
spot or wrinkle, or any such thing, but that it should be 
holy and without blemish.” ? | 

These are the pleas which the Saviour presents in support 
. of the petitions which he offers for all who shall believe 
through the apostles’ words, equally with the apostles them- 
selves. And it is too plain to require detailed illustration, 
that they are powerful and appropriate pleadings. They 
are just the circumstances which make it obviously right 
and reasonable that he should present such petitions to his 
Father, and which make it obviously right and reasonable 
that the Father should “hear his anointed from his holy 
heaven with the saving strength of his right hand," and 
satisfy him by letting him see the fruit of “the travail of 
his soul," in the holiness, and happiness, and usefulness 
of his redeemed people. 

Drethren, it is on the assured knowledge that this prayer 
has been—is being—offered up by the Son to the Father, 
and that it has not been, that it cannot be, offered up in 
vain, that all our hopes, for ourselves as individuals, and 
for the church as a body, are founded. What would 
become of us if we were not “kept,” constantly kept, —if 
we were not “sanctified,” progressively sanctified? We 
should wander into error and sin; we should stumble and 
fall into perdition ; we should become worse and worse,— 

1 Gal. i. 4. 2 Eph. v. 25-27. 


SEC. IIL] HIS PRAYER FOR THE CHURCH UNIVERSAL. 155 


such is the bias of our fallen natures. But the Saviour 
prays for us if we are among his people; and * him the 
Father heareth always.”' Every Christian, with his faith 
firmly fixed on the two facts, equally certain, that this 
intercessory prayer is presented for him, and that it will be 
answered (for “the Lord will keep the feet of his saints ;” 
He > forsakes not his saints; they are preserved for ever ;” 
> He preserves all who love him"), however sensible of his 
own weakness and waywardness, and the power of his 
enemies, may raise this song in the house of his pilgrimage : 
“My help cometh from the Lord, which made heaven 
and earth. He will not suffer my foot to be moved; he 
that keepeth me will not slumber. Behold, he that keepeth 
Israel shall neither slumber nor sleep. The Lord is my 
keeper; the Lord is my shade upon my right hand. The 
sun shall not smite me by day, nor the moon by night. 
The Lord shall preserve me from all evil; he shall preserve 
my soul. The Lord shall preserve my going out, and my 
coming-in, from this time forth, and even for evermore."? 
And what would become of the church as a body, formed 
of such members, entrusted with such important interests, 
charged with such heavy responsibilities, surrounded by 
enemies so numerous, so powerful, so crafty, so active, and 
so malignant, were it not for the intercessory prayers of her 
Lord and King? Where would she now have been but 
for these prayers? Let those who are mourning her sinful 
> defects, and trembling at her immense responsibilities, and 
longing for the glorious results that are connected with her 
continued existence, her growth in purity and power, and her 


1 John xi. 42. 2 Ps. exxi. 


— 


156 THE PRAYER. [PART IL, 


ultimate triumph, lift up their eyes to heaven and see the 
Angel of the Covenant standing by the altar, “ having a 
golden censer with much incense to offer with the prayers 
of all saints upon the golden altar which is before the 


throne.” ! 


The smoke of that incense ascends for ever 
before God with “a sweet-smelling savour.” While he stands 
there, his church and his cause are safe. He is continually 
saying, “ For Zion’s sake will I not hold my peace, and for 


Jerusalem’s sake I will not rest, until the righteousness 


thereof go forth as brightness, and the salvation thereof as - 


a lamp that burneth."? 


Well may we say, * The Lord 
fulfil all thy petitions.” Well may we in triumph exclaim, 
* Now know we that the Lord saveth his anointed: he will 
hear him from his holy heaven with the saving strength of 
his right hand.”*® Then will come the glorious result : * The 
Gentiles shall see thy righteousness, and all kings thy glory: 
and thou shalt be called by a new name, which the mouth 
of the Lord shall name. Thou shalt also be a crown of 
glory in the hand of the Lord, and a royal diadem in the 
hand of thy God.” * | 

Before concluding at present, let me turn your minds to 
a question, for answering which we are at present placed in 
peculiarly favourable circumstances. On what rests that 
all-prevalent intercession on which rest all our hopes, both 
for ourselves as individuals, and for the church as a body? 
The reply is in the hearts of you all, ready to be uttered by 
joyful, grateful lips: ‘On that all-perfect atonement, of 
which the memorials are now about to be set before us.’ 


.1 Rev. viii. 3, 4. 283. lx, d. 
S Ps xx G 4 Isa. 1xii. 3. 


| SEC. IIL] HIS PRAYER FOR THE CHURCH UNIVERSAL. i51 


Yes, my brethren, in the case of sinners, expiation must 
precede forgiveness, and forgiveness must open the way for 
holiness and happiness. Had there not been an all-sufficient 
sacrifice, there never could have been effectual intercession. 
But there has been an all-sufficient sacrifice; and in the 
ordinance to the observance of which we are just about to 
proceed, we have the proof at once of its reality and efficacy. 
The awful rites of expiation are over for ever. “There 
remaineth no more sacrifice for sin.’ 'Thisis but the grate- 
ful commemoration of it. “It is finished,” said the expiring 
| victim, and the righteous J udge re-echoed the declaration, 
« [t 28 finished.” The bands of death were broken; and he 
who “died once, the just for the unjust,” lives again never 
to die—“ lives by the power of God.” Having “ put away 
sin by the sacrifice of Himself,” his blood having cleansed us 
from all sin, and ever living “to make intercession for us,” 
He is “ able also to save us to the uttermost coming to God 
by him."! 

In the ordinance we are about to observe, we see the 
great High Priest laying himself as a victim on the altar of 
divine justice. In the prayer we have been considering, 
we see him passing through the veil with his golden censer 
sending up its perfumed clouds to heaven. The heavens 
have received him, but the fragrance of his incense still 
fills thé outer sanctuary where we now worship, waiting for 
the appointed time when, in reference to each member of 
his true church, the petition shall be presented, ‘ Father, 
I will that this person, gifted by thee, redeemed by me, 
be also with me where I am, to behold my glory; and 

1 Heb. vii. 25. 


| 


158 - 0 THE PRAYER. [PART II. 


“looking for," hasting also to, “that day," when “ out of 
Zion, the perfection of beauty,” he shall “ shine gloriously ;” 
and a voice shall come at which this earth and these heavens 
shall flee away: “Gather my saints together unto me; 
those that have made a covenant with me by sacrifice. 
And the heavens shall declare his righteousness; for God 
is judge himself.” '1 | 
With this retrospect, with this anticipation, do we observe 
this ordinance. This is the memorial of his all-perfect sacri- 
fice, and we observe it according to his appointment “ till 
he come,” “looking for,” longing for, “that blessed hope, the 
glorious appearance” of the Saviour from heaven, “ who 
shall change these vile bodies, and fashion them like unto his 
glorious body, according to the working whereby he is able 
to subdue all things to himself." Blessed be God, we 
know and are sure that * to them that look for him shall he 
appear the second time without sin,” not as a sin-offering, 


but for their complete salvation. “Amen. Even so, come, 
Lord Jesus.” 


(2.) The prayer for the church universal, inclusive of the 
apostles. 


In our illustrations we are arrived at the prayer of our 
Lord for the church universal, inclusive of the apostles. 
4 [ pray that they all"—* those whom thou hast given me,” 
the apostles, * and them who shall believe on me through 
their word”—“ may be one; as thou, Father, art in me, 
and I in thee, that they also may be one in us: that the 
world may believe that thou hast sent me. And"—or rather 

1 Ps, 1. 3, 6. ? Phil. iii, 20, 91. 


SEC. 11. HIS PRAYER FOR THE CHURCH UNIVERSAL. 159 


‘for’ —“ the glory which thou gavest me I have given them ; 
that they may be one, even as we are one: 1 in them,’ and 
thou in me, that they may be made perfect in one; and 
that the world may know that thou hast sent me,” and hast 
loved them as thou hast loved me. Father, I will that they 
also whom thou hast given me may be with me where I 
am; that they may behold my glory which thou hast given 
me: for thou lovedst me before the foundation of the 
world" (vers. 21-24). 

We have here a prayer for his people while in this world, 
that they may be one, and that in consequence of being 
one they may lead to the world's believing and knowing 
that the Father had sent the Son; and a prayer, that when 
they have served their purpose here, when they have become 
and when they have done what he would have them to 
become and do, they may be taken out of this world to a 
better one; that they may be with him where he is and 
behold his glory: and each of these prayers has its appro- 
priate plea. Let us attend to them in their order. 


l. A prayer in reference to earth and time. 


a. The prayer. 


'This prayer of our Lord for his church universal, includ- 
ing the apostles and all their believing followers, is, * That 
being kept and consecrated by the Father, they all may be 
one: “as the Father is in the Son, and the Son in the 


1 Jansenius’ exegesis of these words is very strange: *'Ego in eis—sum 
per carnem meam et sanguinem, corporaliter et realiter ab eis sumptus." 

2 «* Verba ista toties repetita ostendunt excessivum Christi affectum, 
quoniam ardenter diligens crebro reiterat.”—SIMON DE CASSIA. 


» 
1 
[D 


160 THE PRAYER. [PART II. 


Father, that they also may be one in them.”’* 


This 1s what 
our Lord had prayed for on behalf of the apostles.” When 
illustrating that petition, we endeavoured to show that it 
has no reference to that unition to, or absorption into, the 
divine essence, of which mysties have dreamed ; nor even 
to that general participation of * a divine nature," which 
the Apostle Peter represents as the end for which so 
> exceeding great and precious promises" are given to those 
who have “obtained like precious faith with the apostles."? 
The union supplicated corresponds with the one great sub- 
ject of the prayer, the one great object of the petitioner, 
the salvation of men to the glory of God. Our Lord prays 
that his people, in all countries and in all ages, might be 
united in mind, and will, and aim, and operation, as to God's 
being glorified in man's obtaining eternal life in the know- 
ledge of God the Father, and the Son; so united by being 
kept in reference to the name of the Father, manifested in 
his word spoken by the Son, which is truth, and being con- 
secrated by the influence of the Holy Spirit ; so united as 
the Father and the Son are in reference to this object, thus 
having fellowship one with another, while “ truly their 


fellowship was with the Father, and with his Son Jesus 
Christ." * 


1 ** Moses de Deo et de se, vel ad Deum vel ad populum loquens, non 
poterat dicere nos." — BENGEL. 

? John xvii. 11. 99 .ג‎ 1, 4. 

4] John i 3. Erasmus brings out the idea very distinctly: ‘‘Sic 
enim fiet, ut quemadmodum tuis inhzrens sermonibus, abs te non divellor, 
quemadmodum hi meis preceptis inherentes a me non divellentur, sed 
veluti palmites vivent in nobis, veluti membra nostra animabuntur spiritu, 
ita et 6056011 qui liorum dictis inheserint, qu: a me accepta mundo tra- 
dent, mihi insiti, per me tibi jungantur, ut totum corpus sibi connexum 


SEC. IlI.] HIS PRAYER FOR THE CHURCH UNIVERSAL. = 1 


0. The Pleas. 


In support of this petition our Lord urges two pleas: 
the first, that it is by this unity of mind, will, aim, and 
operation, that the world is to be brought to believe and 
know that tie Father had sent the Son; and the second, 
that this unity, with the effects to which it was sure to lead, 
was the great object why He had given his people the glory 
which the Father had given him. 

With regard to the first of these pleas, let us inquire, 
first, What is the object our Lord contemplates as to be 
served by this unity? and then, How this unity is fitted to 
gain this object. The object is, “that the world may be 
made to believe and know that the Father had sent the 
Son.” “The world,” here, as generally in the New Testa- 
ment, means mankind; as when it is said, “‘God so loved the 
world, that He gave his only-begotten Son, that whosoever 
believeth on him should not perish, but have everlasting 
life;” “sent him not to condemn the world, but that the 
world through him might be saved."! Though it is, and 
cannot but be, the. will, the object of complacential regard 
to him whose nature as well as name is love,? that all men 
cohzreat, te radice, me stirpe, spiritu sparso per omnia membra, his et 
qui per hos credituri sunt palmitibus, per universum orbem, longe lateque 
diffusis. Ego nihil possum sine te, hi nihil poterunt sine me. Quod abs 
te accepi, hoc in illos transfündo per spiritum omnibus communem ut 
quemadmodum tu vim tuam exseris in me et ego tibi indivulsus inhereo, 
ita et nos vim nostram exseramus in his nobis indivulse adhzrentibus ; 
ut mundus horum concordi doctrina, horum miraculis, horum castis 
moribus commotus, credat me profectum abs te et quicquid per te gessi 
redeat in gloriam tui nominis: intelligat mundus et in his esse nostrum 
spiritum, miraculis aliisque variis argumentis, exserentem vim suam. 

1 John iii. 16, 17. ? ] Tim. ii. 3, 4; 1 John iv. 16. 

L 


. £62 THE PRAYER. [PART II. 


should be “saved and come to the knowledge of the truth,” 
it is nowhere stated in the Scriptures that it is the purpose 
of God that all men shall be saved, by being made to know 
and believe that he hath sent his Son, and thus brought to 
receive his message, to embrace him as their Saviour, and 
to become partakers of his salvation. On the contrary, we 
have abundant evidence that some men—many men—shall 
perish in, and for, their sin and unbelief. 

But it is stated—very plainly stated—in Scripture, that 
it is the will of God that the gospel of the kingdom should 


be “preached to every creature under heaven ;” 


and not 
only so, but also that it is his determination that vast multi- 
tudes of men, of all kindreds, and people, and tongues, and 
nations, shall be brought, through the faith of that gospel, 
into the possession of the blessings which it at once reveals 
and conveys; and that a period may be looked for when 
the great body of mankind living on the earth at the same 
time shall be brought to the knowledge and profession of 
the Christian faith, and to the enjoyment of the Christian 
salvation. It was distinctly promised that “in Abraham’s 
seed all the families of the earth were to be blessed : 1 that 


992 


“to Shiloh was to be the gathering of the people,"^ and 
that “the nations"—the Gentiles—were to “ rejoice with 
God's people;"? that “all the ends of the earth were to 
remember, and turn to the Lord, and all the kindreds of 
the nations should worship before him ;"* that “ He should 
have dominion from sea to sea, and from the river to the 


ends of the earth ;” that “all kings should fall down before | 


1 Gen. xxii. 18. ? (Ten. xlix. 10. 
3 Deut. xxxi. 43. ^" 1 xxn. 


SEC. HI] HIS PRAYER FOR THE CHURCH UNIVERSAL. 163 


him, and all nations should serve him;” that “men should 
be blessed in him, and all nations should call him 108800; ἢ 
that “Jehovah’s name should be one over all the earth,"? 
and that “the God of the whole earth should he be called ;"? 
that the Messiah should be a “light to lighten the Gentiles, 
and Jehovah's salvation to the end of the earth ;"* that 
“the glory of the Lord should be revealed, and that all 
flesh should see it together."? “The world's knowing and 
believing that the Father had sent the Son” is just equiva- 
lent to * mankind enjoying eternal life in the knowledge of 
the only true God, and Jesus Christ, whom he has sent'— 
men experimentally * knowing God as the Father of our 
Lord and Saviour Jesus Christ, blessing them with all 
heavenly and spiritual blessings in him." This, then, is the 
object which our Lord contemplates as to be gained by the 
union of his church for which he prays, and which he 
employs as a plea with the Father, that this union may be 
effected and maintained by his keeping and consecrating 
them. 

It is not difficult to perceive how closely connected are 
the unity which Christ prays for, and the conversion of 
unbelieving men—ultimately the conversion of the great 
body of mankind—to the faith of Christ. The precise 
nature of the connection, however, does not seem to us to 
have been distinctly apprehended by the great body of 
interpreters. They have thought of the unity of Christians 
here spoken of as that union of mind and heart which is 
produced in all true Christians by the one Spirit, through 


TP. .א‎ 17. 2 Zech. xiv. 9. 3 Isa. liv. 5. 
+ Isa, xlix. 6. S Tsar x1::5. 


14 THE PRAYER. [PART II. 


the faith of the same truth, becoming visible, as it ought to 
do, in their mutual recognition of each other as brethren, 
walking together in all the ordinances and commandments 
of the Lord, and seeking to promote each other's holy 
happiness. They look forward to a period when this shall 
be realized in a higher degree than it has been since the 
primitive age; and they expect that this state of things will 
have a powerful influence on the world, softening its pre- 
judices, leading it first to wonder what it can be that, in 
so numerous a society, formed of materials so apparently 
ill fitted for union, as the Christian church viewed as one 
body, neutralizes the causes of disunion, and makes such 
numbers of men, of the most different natural talents, dis- 
positions, stations, acquirements, habits, and whose worldly 
interests would seem likely often to come into collision, live : 
together as a band of brothers. "This would naturally lead 
to inquiry, ending in the conviction that nothing but what 
is divine could produce such an effect. This is what they 
apprehend to be the state of things among Christians for 
which the Saviour prays; and this the way in which, when 
it takes place, it shall operate, in bringing the world to 
believe that the Father has sent the Son,—in other words, 
in leading unbelieving mankind to embrace Christianity. 
Now, no doubt the union of the church in the primitive 
age did make an impression even on heathens, and led them 
to say, “ Behold how these Christians love one another !” 
and very possibly might be the means in many cases of 
leading to a train of thought and inquiry which terminated 
in conversion. Most assuredly the unseemly divisions and 
strifes among professed, and even real Christians, have 


SEC. ΠΙ.7 HIS PRAYER FOR THE CHURCH UNIVERSAL. 165 


‘been a great hindrance to the progress of Christianity. 
« Woe” has been “to the world because of 110660 ἢ 
these stumbling-blocks ; and “the work of God” has often 
been all but “destroyed” by contentions about “ meats,"? 
and other matters not of higher importance. But the 
influence of this union on the conversion of the world seems 
but indirect. Hitherto, since the primitive age, it has been 

very feebly exerted amid most powerful counteracting 
forces; and supposing the reference to be to this, it would 
appear that, to an incredible extent, the prayer of our Lord 
remains unanswered.? 

I therefore am confirmed in my conviction, that the 
union here referred to is union with regard to one object, 
—the great object of our Lord's prayer, —union in mind, 
heart, will, aim, and operation, with regard to the great 
work of glorifying God in the salvation of men, through 
the knowledge of the truth. This union has a direct and 
obvious bearing on the conversion of the world. In pro- 
portion as an individual is of one mind and heart with the 
Father and the Son on this subject, must he seek the salva- 
tion of men through the knowledge of the truth. Cana 
man have his mind in accordance with that of the Father, 


1 Matt. xviii. 7. ? Rom. xiv. 20. 

3 There can be no doubt that the manifested union I have referred to 
is greatly to be desired, and earnestly to be sought. The formation of 
**the Evangelical Alliance” seems at once a proof that such a conviction 
is gaining strength, and a probable means of accelerating the arrival of 
the visible union of genuine Christians, which all enlightened good men 
count so desirable. "The author has expressed his interest in this move- 
ment by respectfully inscribing this Exposition to his brethren of the 
Alliance, and has subjoined some remarks to which he begs to solicit the 
attention both of those who are within and those who are without its 
pale.—See APPENDIX. 


166 THE PRAYER. | [PART II. 


* who spared not his own Son, but freely delivered him up” 
to degradation and death, to accomplish the salvation of 
men; or with that of the Son, who loved not his own life 
to the death, who gave himself as a vietim to accomplish 
this salvation ;—can he have the same mind which the 
Father and the Son have manifested, in the mission of 
the Spirit, to regenerate, and sanctify, and comfort men ; 
and yet not seek to bring men to salvation *through the 
acknowledgment of the truth?” And when all Christians 
are as much of one mind and heart with one another, and 
with the Father and the Son, as they ought to be, think 
you that the general conversion of the world to Christianity 
can be far off? And till this is the case, how, without a 
miracle—which we are not warranted to expect—shall the 
world ever be brought to believe and know that the Father 
hath sent the Son? Even without the visible union re- 
ferred to above, this oneness of mind, and will, and aim, 
and operation, in reference to the glorifying God in the 
salvation of men, just in the degree in which it prevails, 
will lead to the conversion of the world. Indeed, the visible 
union so desirable is likely to be the consequence of the 
general and powerful influence of the union we now speak 
of, while, at the same time, it will give a new impulse to 
that in which itself originates. 

It is the answer to this prayer, in reference to individual 
Christians and Christian societies, that has led, in the ages 
that are past, to the conversion of the world, so far as the 
world has been converted ; and it only requires this prayer 
to be universally answered, and the labourers will be as 
many as the harvest is great. The command will come 


SEC. IIL] HIS PRAYER FOR THE CHURCH UNIVERSAL. 167 


forth, “Thrust in the sickle, and reap, for the harvest of the 


"1 and the reapers shall return from the field 


earth is ripe; 
rejoicing, bringing their sheaves with them. To change 
the figure, when the armies of heaven, with one mind and 
heart, follow the Captain of their salvation riding forth 
* conquering and to conquer," the voice will soon be heard in 
heaven, “ Now is come salvation and strength, and the king- 
dom of our God, and the power of his Christ." “ The king- 


doms of this world are become the kingdom of our Lord 
»9 


and of his Christ; and he shall reign for ever and ever. 

What a plea is this for the union of his people for which 
the Saviour is pleading! g.d., ‘What I pray for is the 
direct, the natural, the effectual means of accomplishing 
thy good pleasure, thy benignant determination, which thou 
hast purposed in thyself; and of fulfilling the great pro- 
mise made to the fathers, which is to be * yea and amen to 
thy glory.” ’ 

The second plea is derived from the consideration that 
what he was praying for was the great design he had in 
view when he gave his people the glory which the Father 
had given him: “ And" —or rather for—“the glory 
which thou gavest me I have given them,”® that “ they may 
be one even as we are one: I in them, and thou in me, 
that they may be made perfect in one; and that the world 
may know that thou hast sent me, and hast loved them as 
thou hast loved me." ‘et them be one, because I have 
given them the glory which thou hast given me, for the 


1 Rey. xiv. 15. 2, Rev.. Xi. 15; 

5 There should be nothing but the slightest stop here: the following 
clause hanging on that which precedes it, and not being, as is generally 
supposed, a taking up again of what was said in the preceding verse. 


(168 THE PRAYER. [PART IL 


express purpose of securing this unity and its glorious 
results.’ Here it will be necessary to inquire, first, What 
is meant by our Lord giving to the apostles, and to all 
who believe on him through their word, the glory which the 
Father had given him? and then, How this was intended 
and calculated to secure the union for which he prays, and 
its blessed fruits. 

There has been considerable variety of opinion among 
interpreters as to what is that glory here spoken of given 
by the Father to the Son, and by the Son given to the 
apostles and to his believing people. “Glory” here is dig- 
nity—honourable place, office, or employment. There is 
a glory belonging to the Son of God, as of the same nature 
with his Father, which is underived and eternal, That glory 
is not given to him, and cannot be given by him. It is not 
received, and cannot be imparted. It must be possessed by 
him who possesses Deity; it can be possessed only by him 
who possesses Deity. Some have supposed that the glory 
here spoken of, and that spoken of in the 24th verse, is the 
same glory.’ But that does not seem to be the case. The 
glory mentioned here is plainly glory given to believers 
while in the present state, to produce certain effects which 
can take place only on earth. The glory spoken of in the 
24th verse is glory enjoyed by the Son in heaven, which 
his people, in strict propriety of language, are rather to 
contemplate than to share. 

Some have supposed that the glory referred to here is the 
glory of being sons of God. The glory of essential divine 
sonship is not given, and cannot be imparted; but our Lord, 
who is economically as well as essentially the Son, as * the 


SEC. IIL] HIS PRAYER FOR THE CHURCH UNIVERSAL. 169 


first-born among many brethren,” says to the apostles, “I 


' and, no doubt, 


ascend to my Father, and your Father ;’ 
“to as many as received him he gives the power” 6 
privilege, which is a glorious one—“ to become the sons 
of God.”? Others have supposed that our Lord refers 
to the glory of miraculous power. To him as Mediator 
this glory was given, and by him given to the apostles. 
Others have supposed that it is the glory of celestial dig- 
nity and happiness. The Father appointed to the Son 
a kingdom, and he appoints to his people a kingdom.’ 
Others have supposed that it refers to the glory of being 
like God. The Father gave to the Son the glory of having 
the glory of the Father shining in his face, of being the 
visible image of the invisible God; and by him his people 
are transformed into the same image. Had the words 
stood by themselves, they might have meant any of these 
things; or, indeed, they might, as the expression of a gene- 
ral truth, have included them all, for in all these ways the 
Father has given the Son glory, and the Son in all these 
ways gives the same kind of glory to his people. | 
But, looking to the connection, I think there can be no 
doubt that the glory referred to is the glory of manifesting 
the Fathers name, declaring the Father's word. So far 
as the apostles were concerned, “as the Father sent the 
Son into the world," so he sent them into the world; they 
were “in Christ's stead,’ and being so, were * God's am- 
bassadors.” He spake God’s words, he did God's works ; 
and so did they. “He that received them, received him ; 


1 ᾿Εξουσία. 2001. L 18; John xx. L7, x IX 
3 Luke xxii. 29. 4 Col, 1. 15. 


170 THE PRAYER. [PART II. 


and he that received him, received him that sent him." 
And though the apostles, strictly speaking, had, could 
have, no successors, yet still to all his people Christ gives 
the glory of being, like him, manifesters of the Father's 
name. In this respect they “are in the world as he was in 
the world." To him it was given of the Father that he 
should be “the light of life," “the light of men,” “the 
light of the world ;"! and not only to the apostles, but to all 
his people, does he say, “ Ye are the light of the world."? 
He gives them the highest glory a creature can have, that 
of manifesting the glory of the all-glorious One, in his truth 
which he puts into their hands and hearts, and in the influ- 
ence of that truth on their character and behaviour. The 
Father glorified him, by appointing and qualifying him to 
glorify Him ; and he glorifies his people, by appointing and 
qualifying them to glorify him, and the Father through him. 

Now, he gives them this glory for the very purpose * that 
they may be one, as we are"—*« [I in them, and thou in 
me;" that is, that I being in them, and thou being in me, 


3 


“they may be made perfect in one,"* or become perfectly 


one. God gave his Son the glory of manifesting his name, 
he gave him his name to manifest; and the Son gives his 
people the glory of manifesting the Father's name, and he 
gives them this name. The mind of the Father is in the 


1 John i, 4, viii. 12, ix. 5. ? Matt. v. 14. 

5 ** Non dixit Christus : Tu in nobis, et nos in te, sed tu in me et ego 
in te, ut se a creaturis separet.”—Ambros. ‘‘ Per fidem conjungimur 
Christo, per Christum Patri, mediante efficaci Spiritus Sancti operatione. 
Deus Pater est quasi radix : Christus mediator est quasi stipes : Spiritus 
Sanctus est quasi succus vivificus : credentes sunt rami per fidem vivi- 
ficum succum attrahentes: Bona opera sunt fidei et Spiritus fructus.” 
GERHARD. 


SEC. IIL] HIS PRAYER FOR THE CHURCH UNIVERSAL. 171 


Son; the mind of the Son, which is the Father’s mind, is in 
his people, put there by his word and Spirit, especially that 
mind as it refers to the glorification of God in the salvation 
of men. So that by this arrangement provision is made for 
entire union in mind, will, aim, and operation, in seeking 
this great object. 

And in giving his people the glory which the Father 
gave him, the Son looked not merely at their obtaining this 
union, but at the results of that union when obtained. 
These are stated in the closing words of the 23d verse: 
“And that the world might believe that thou hast sent 
me." *[ give my people the honour of being manifesters of 
the Father's name, that they might manifest that name to all 
the world, and that through that manifestation the unbeliev- 
ing world should become believing; that mankind generally 
should be brought to know the only true God, and Jesus 
Christ whom he has sent, and thus obtain eternal life” It 
= is surely meet that the object for which the Son gave to his 
people the glory which the F'ather gave to him, should be 
gained, completely gained. | 

The concluding ‘words of this plea— € And hast loved 
them, as thou hast loved me"!——admit of two different 
modes of interpretation. They may be considered, as they 
generaly have been, as referring to those who, by being 

1 Καθώς does not denote equality, but resemblance. ‘‘Nunquid sic . 
diligi possunt a Deo homines, quemadmodum Filius in quo complacuit 
Pater? ille per se complacet, nos per illum. Alius est nature amor 
sempiternus, alius gratie.”—AuGuSTIN. ‘‘Be astonished, O heavens! 
a sinful nation, a people by nature laden with iniquity, yet ‘beloved 
of God,' even as HE is beloved of whom the voice from heaven pro- 


nounced, ‘This is my beloved. Son.! In the next verse the Redeemer 
says, ‘Thou lovedst me before the foundation of the world.’ And can 


112 THE PRAYER. [PART II. 


one, should become successful instruments in the conversion 
of the world. ‘I have given them the glory of manifesting 
thy character, that, being united in mind, will, aim, and 
effort, they may succeed in converting the world: and that 
it may be thus made evident, by the success of the great 
work in which they as well as I am employed, that they 
are the objects of a like complacent regard as that with 
which thou regardest me. In this case we may suppose 
a tacit reference to such passages: * Their seed shall be 
known among the Gentiles, and their offspring among the 
people: all that see them shall acknowledge them, that 
they are the seed which the Lord hath blessed." 

The conversion of the world will be a wonderful proof of 
God's love to his church, as well as to his Son. The * Holy 
One of Israel” will glorify his church, which has glorified 
him, when “ the sons of strangers shall build up her walls, 
and their kings shall minister unto her; when the glory of 
Lebanon shall come unto her, the fir-tree, the pine-tree, 
and the box together, to beautify the place of Jehovah's 
sanctuary, and to make the place of his feet glorious. 
Then shall they call her the city of the Lord, the Zion of 
the Holy One of Israel.’ When the world is brought to 
believe that the Father has sent the Son, it will be made to 


there be any parallelism in this respect between him and his redeemed ? 
There is. They were ‘chosen in him before the foundation of the world.’ 
Yes: he is ‘the first-born among many brethren.’ It is in him, the 
Beloved, they are all made accepted, sanctified, justified, saved, and 
glorified, even with the glory given unto him—‘joint-heirs with Christ.’ 
With good reason does the apostle speak of the riches of Christ as un- 
searchable (Eph. iii. 8). In exploring them, we explore the riches of 
our inheritance, and at the same time the riches of the glory of his 
inheritance in the saints (Eph. i. 18).”—JoHN WALKER. 


SEC. III] HIS PRAYER FOR THE CHURCH UNIVERSAL. 18 


appear that God loved the church, as well as him who 
purchased her with his own blood: *'The sun shall be no 
more her light by day; neither for brightness shall the 
moon give light unto her: but the Lord shall be unto her 
an everlasting light, and her God her glory. Her sun shall 
no more go down; neither shall her moon withdraw itself : 
for the Lord shall be her everlasting light, and the days of 
her mourning shall be ended."! 

Viewed in this light, the words were not only a strong 
plea with the Father, but they were also well fitted to 
answer the purpose referred to by our’ Lord at the 13th 
verse—“the having his joy fulfilled" in the hearts of his 
disciples. They could very imperfectly understand them; 
but what a comfort was it to hear him confidently speaking 
of his giving them the glory the Father had given him, that 
the world might be converted, and that they might be shown 
to be partakers with him of his Father’s complacency! 

The words, however, admit of another reference. They 
may refer to the converted world: ‘That the world may 
believe and know that thou hast sent me—sent me to lay 
down my life for men—to “ give my flesh for the life of 
the world ;”” and that, believing and knowing this, they 
may know also “that thou hast loved them, as thou hast 


loved me.”’ 


This is perfectly good sense, and conveys an 
important truth, and is in keeping with the declaration, 
that “God so loved the world as to give his only-begotten 
Son, that whosoever believeth in him might not perish, but 
have everlasting life;” that He “sent his Son, not to con- 
demn the world, but that the world through him might be 


1 Isa. lxi. 9, 1x. 10-20. 2 John vi. 51. 


174 THE PRAYER. [PART II. 


saved." At the same time, the grammatical construction, 
though not absolutely forbidding this interpretation, is more 
favourable to the former, which is also confirmed by the 
concluding words of the chapter,—* that the love where- 
with thou hast loved me may be in them, and I in them,” 
—which, without doubt, refer to the apostles, and to “those 
who should believe on Christ through their word.” I 
conclude this section with cursorily remarking on the high 
dignity of the people of Christ, the responsibilities con- 
nected with that dignity, and the encouragement they have 
to act out these responsibilities. 

How great is the dignity of a genuine Christian, however 
humble may be his circumstances in this world! The glory 
which the Father gave the Son, the Son has given him. 
How different the estimate of glory formed by our Lord, 
from that generally entertained among men! He who 
occupied the highest place in the universe, counted it glory 
to be placed in circumstances in which he could “ manifest 
the Father’s name,” promote the glory of God, and secure 
the salvation of men; though, to fill such a situation with - 
advantage, it was necessary to submit to what the world 
reckons degradation and shame. ‘To remove the dark 
shadow which the sin of man and its consequences had cast 
on the wisdom, righteousness, and benignity of God, and 
to deliver man from the effects of his own folly and wicked- 
ness, was the high and honourable work assigned to our 
Lord; and he associates his people with him in such parts 
of the work as their agency is at all competent to: “ This 


21 


honour have all his saints.” ‘They, too, are manifesters of 


1 Ps. cxlix. 9. 


SEC. 1Π.] HIS PRAYER FOR THE CHURCH UNIVERSAL. 1175 


the name of God. They, too, are employed in converting 
the world from the error of its way, and thus “ saving souls 
from death." What are earthly dignities compared with 
this? Military chiefs, ambassadors, judges, legislators, 
ministers of state—what are their glories, compared with 
the glory the Father gave the Son, and the Son gives his 
people? | 

But proportioned to the honour is the responsibility. If 

our Lord was placed in a dignified situation, it was to per- 
form an important work. If his people are made sharers 
of his glory, it is that they together may co-operate, in 
their measure, in the same work. Their calling is a high 
and holy one, but it is a calling to combined energetic 
labour for the glory of God and for the salvation of men. 
To bring the world to know and believe that the Father 
hath sent the Son—this is the great work. "The Christian, 
in so far as he lives not for this, lives in vain. The 
work might have been accomplished without human instru- 
mentality. Angels might have been employed; and the 
highest of these holy beings would have counted himself 
honoured in being employed in its most subordinate parts. 
But it has been otherwise ordered. Let Christians show 
their sense of the honour done them, by gladly, actively, 
perseveringly performing the work assigned them. 

And let not the thought of difficulties that lie in the way 
of the salvation even of a single sinner, nor of the magni- 
tude of the work—the conversion of the world—paralyse 
our exertions. The all-sufficient atonement has been made; 
the all-prevailing intercession is offered up; the all-powerful 
Spirit has been shed forth, to fit us for our work, and to 


176 THE PRAYER. [PART II. 


prosper our endeavours. Oh that Christians were more 
alive to this; more studious of that unity of mind and 
heart, will and desire, aim and operation, with the Father 
and the Son; more “stedfast, unmoveable, and abounding" 
in the good work of seeking God’s glory in the salvation 
of men! For this the Saviour prays; for this will we 
pray also. “God be merciful unto us, and bless us; and 
cause his face to shine upon us. That thy way may be 
known upon earth, thy saving health among all nations. 
Let the people praise thee, Ὁ God; let all the people praise 
thee. O let the nations be glad, and sing for joy: for thou 
shalt judge the people righteously, and govern the nations 
upon earth. Let the people praise thee, O God; let all the 
people praise thee. "Then shall the earth yield her increase; 
and God, even our own God, shall bless us. God shall 
bless us; and all the ends of the earth shall fear him."! 
Amen. 


2. A prayer in reference to heaven and eternity. 


The second of the prayers of our Lord for the church 
universal, having a reference to heaven and to eternity, is 
now to form the subject of consideration. Like the other 
prayers in this remarkable devotional exercise, it consists of 
petition and of pleading: a blessing is implored, and a 
reason stated why it is asked, and why it should be be- 
stowed. The petition is in these words: “ Father, I will 
that they also whom thou hast given me may be with me 
where I am, that they may behold the glory which thou 
hast given me." The pleading is in these words: “ For 


1 Ps, Ixvii. 


SEC. HI.] HIS PRAYER FOR THE CHURCH UNIVERSAL. 111 


thou lovedst me before the foundation of the world" (ver. 
24). Let us attend to these in their order. 

Our Lord, in the preceding part of his prayer, calls his 
apostles * those whom the Father had given him." He here 
includes, under the same designation, them, and all those 
who, in all countries and ages, should believe on him 
through their word. Equally with the apostles, every one 
of them has been led by the Father to the Son, and put 
into his hand to be saved by him: no man is his but he 
whom the Father has given him; * no man can come to 
him but he whom the Father draws to Him." 

For all those to whom, on the Father giving them to 
him, he has manifested the Father's name, given them the 
Father's word which is truth, he has prayed that the Father 
would keep them and consecrate them in reference to that 
name and word, in order that they might be one in mind 
and heart, in will and aim, in endeavour and action, with 
respect to the glorification of God in the salvation of men, 
as he and his Father are; and as the intended result of this 
is a state of things to take place on earth, he has prayed, 
“not that they should be taken out of the world," till this 

result is produced, or at any rate till they have done their 
part towards the production of this result, * but that they 
should be kept from the evil”—the evil one, the evil thing 
—that is in the world. Yet it was not his intention that 
they should continue always in this world; he loved them 
too well for that. He was leaving this world, leaving it 
never to make it again a permanent abode; and he has too 
much of the heart of a friend towards those whom “he calls 


not servants, but friends," nay, whom *he is not ashamed 
M | 


178 THE PRAYER. [PART II. 


to call brethren," 


with all power in heaven and earth at his 
command, to leave them, to remain always or even long in 
a state which, though it were more desirable in itself than it 
is, could not be a happy one to them, as being a state of 
separation from him “whom their souls love.” Divine 
conservation and consecration, and the holy unity which 
they give and secure, are the best things his people can 
have in this world. But the love of Christ looks beyond 
this world, and nothing can satisfy him in reference to 
them but a blessed eternity for them in heaven, dwelling 
with him there, and beholding the glory which the Father 
hath given him.’ “ Father, I will that they also whom thou 
hast given me be with me where I am; that they behold 
my glory.” 

Befere proceeding to explain the prayer, there are three 
remarks which must be made explicatory of the terms in 
which it is couched. The first refers to the position of the 
word “also” in our version, which is apt to puzzle English 
. readers. "They are ready to ask, And who besides them are 
to be with him? and to think that 1t would have been easier 
understood had it run, “ Father, I will also that they whom 
thou hast given me be with me where I am; that they may 
behold my glory;" q.d. ‘In addition to conservation and 
consecration, I ask for my chosen ones glorification.’ These 

1 «‘ He loved them so well, that he came to where they were, on earth, 
and endured there what they deserved ; and now he expresses his love 
by desiring that they may be where he is, in heaven, and behold and 
enjoy there, so far as is competent to them, the glory he has merited.” 
—TRaiLL. ‘*The Lord Jesus is, if I may so say, fond of their presence, 
and therefore he is not willing to be in heaven unless they may be with 


him : as though heaven were no heaven unless the saints should take up 
their abode there,” —THomas Hooker. 


SEC. IIL] HIS PRAYER FOR THE CHURCH UNIVERSAL. 179 


difficulties might have been prevented had the order of the 
original words been more strictly followed. “ Father,” as 
to “those whom thou hast given me, I will that where I am 
they also may be with me, that they may behold my glory ;" 
i.e. ‘that they may not be separated from me, nor I from 
them, that where I am there they also may be;’ according 
to his promise, * Where I am, there shall my servant be."! 

The second remark refers to the expression “I will"? 
Some interpreters would infer from the use of this word 
that there is something authoritative in our Lord's petition. 
There can be no doubt that the expression “I will" some- 
times expresses authority, as “I will, be thou clean;" that : 
all that our Lord asks of the Father he has merited from 
the Father; and that he has but to will anything, and by 
the divine power that thing is done. But there is no reason 
to think that the word here expresses anything more than 
what it often does—will and desire; as when the sons of 
Zebedee said, * Master, we will that thou shouldest do to 


us whatever we desire of thee;"? and when the Jews said, 
1 John xii. 6. 
2 Θέλω here, as frequently elsewhere, is equivalent to ἐπιθυμῶ. ‘Quand 


il dit, Je veux, c'est comme s'il disoit, Je desire. Velle pro optare posi- 
tum est. Neque enim precipientis sed rogantis est oratio.”—CALVIN. 
** Quod dieit Christus Patri ‘volo’ non est imperandi, sed petendi modo 
diectum."—MvscULUs. Augustine, no great authority in Greek, seeks 
to prove from this passage the equality of the Son to the Father. **Non 
diceret," says he, Ep. clxxviii, ‘‘inferior superiori volo, sed supplicans, 
rogo ;" and in his forty-third homily, ‘‘Sed jubet Pater, ut faciat Filius. 
Voluit Pater, efficit Filius. Ecce ostendo, quid vult Filius id facit Pater. 
Ecce Filius jubet et Pater facit : audis voluntatem potestatis, potestatem 
voluntatis." This is, like its author, ingenious; but Gataker, a much 
better Grecian, settles it right when he says, ‘‘ At vero στὸ θέλω nihil hic 
est aliud quam 22076." 
3 Mark x. 35. 


180 THE PRAYER. [PART II. 


7"! ΤῸ seems just 


> Master, we would see a sign from thee. 
equivalent to, ‘Father, I would—it is my desire—that they 
whom thou hast given me should be with me.’ To use the 
language of an old divine, * It does not express his autho- 
rity, so much as the bent of his heart; yet the manner of 
expression carrieth the force of a promise, which, backed by 
his prayer, cannot fall to the ground." ? 

The third remark is, that from the peculiar mode of ex- 
pression, it is plain that the communication of the blessing 
here solicited, is considered by the Saviour as the natural 
result of the communication of the blessings already prayed 
for. The word “T will" strictly speaking, refers to what 
goes before. ‘I will, I desire, these things—tnat they may 
be kept—that they may be consecrated—that they may be 
one in mind, and will, and aim, and operation, with thee 
and me, in order that? they may be with me where I am, in 
order that they may behold my glory.’ That is the order in 
which the blessings are to be obtained. None but the kept, 
consecrated, united ones can be, all of them shall be, ad- 
mitted into heaven. 


a. The prayer. 


We are now prepared to inquire into the meaning of the 
prayer. What our Lord prays for is, that all his people 
may be where he is—that they may be with him there— 
and that, being with him, they may behold his glory, the 
glory which the Father had given him. 

By some interpreters these words have been eene 
as embodying, like the rest of the prayer, a petition for 


2 


1 Mark vi. 25. 2 Manton. 3 "La. 


SEG. IIL] HIS PRAYER FOR THE CHURCH UNIVERSAL, 181 


blessings to be conferred on his people in the present state. 
They of course understand the words “where I am” as 
referring to heaven; but some of them explain the words 
* where I am,” here, on the same principle as they inter- 
pret the expression in the third chapter of this gospel, “The 


"l Heaven was our Lord's 


Son of man, who is in heaven. 
home. Even when on earth he was there, not only in his 
omnipresent essence, but in spirit and disposition. Heaven 
was, as it were, the standpoint whence he looked at all 
things. He lived in a heavenly atmosphere. 1118 thoughts, 
his affections, were all heavenly. He saw everything in its 
relations to heaven. In this case the words, * Father, 1 
will that they also whom thou hast given me be with me 
where I am, that they may behold my glory," are a prayer 
that his disciples, instead of cleaving to the earth in their 
views and feelings, might be brought, by clear wide views 
of the truth, firmly believed, to the spiritual ground he 
occupied ; that so, where they at present could see nothing 
but degradation and suffering, they might behold what was 
really true glory ; that they might see that * now the Son 
of man was glorified" with glory given him by the Father. 

Others, holding the same general view of the passage, 
interpret the phrase “ where I am" on the principle of its 
being the prophetic present, and equivalent to ‘where I 


shall soon and certainly be;’ 


and they consider the words 
as a prayer that all Christ’s people, by clear apprehension 
and firm faith of the things that are unseen and eternal, 
may see what is invisible, and even now enjoy what is 
future,—enter in spirit within the veil, anticipate coming 


1 John iii. 13. 


182 THE PRAYER. [PART II. 


events, and “see him for the suffering of death crowned 
with glory and honour," and *sit down with him in the 
heavenly places.” This is no doubt very ingenious ; but it 
is, like many such interpretations, too ingenious. These 
are good, pleasing thoughts; but they are not thoughts 
which, to a plain mind understanding words in their obvious 
sense, the text would ever have suggested. 

I prefer greatly what may be called the catholic inter- 
pretation, that which refers the prayer directly and entirely 
to what is to take place in heaven throughout eternity. 
Taking this, then, as a settled point, let us now inquire, 
first, What our Lord means by his people's being where he 
is? what, by their being with him there? what, by their 
beholding there his glory, the glory which the Father has 
given him? and then, when and how this prayer is answered 
in reference to those in whose behalf it is offered up? 

« Father, I will that where I am! they also whom thou 
hast given me may be.” And where was our Lord when 
he uttered these words? He was on our earth, the scene 
of his degradation, and toils, and sorrows. He was probably 
on the banks of the brook Cedron, where he was soon to 
feel the pangs of an unutterable agony, and by a faithless 
disciple to be delivered into the hands of his murderers. 
But by the anticipative power of that faith which gives a 
present existence to future events, a palpable form to 
invisible things, his mind overleaped the fearful -gulf of 

1 “Fink, sum, i.e. brevi sum futurus, ut supra vii 34. Nisi malis id 
explicare per ἰδιωμάπσων xowwviay.”—BEzA. Some mss. read here, as well 
as John vii. 34, siz:—eo,—‘‘ Where I go, am going." Homer uses εἶμι 


in this way: ‘‘ νῦν δ᾽ spa Obinvde.”—Il. 4. ** Elus. γὰρ ἐς Srdprny.”—Od. β΄. 
Dr Hale (Chronolog. vol. ii. Book ii. p. 860) takes this view of it. 


SEC. III.] HIS PRAYER FOR THE CHURCH UNIVERSAL. 183 


expiatory suffering, and he speaks as already in possession 
of that boundless endless glory and blessedness with which 
the Father had promised to reward the work given him, 
the completed redemption of man. “TI have finished the 
work thou gavest me to do; I am no more in the world.” 
By the expression * where I am,” we are then to under- 
stand that place into which the glorified God-man Christ 
Jesus entered when he ascended from earth, and where 
ever since he has made his abode. 

On that day, never to be forgotten on earth or in heaven, 
when he led his disciples out as far as to Bethany, and 
with uplifted hands was blessing them, “ he was parted 
from them, taken up into heaven,” and sat down on the 
throne of his Father, at his right hand, where he still sits, 
“expecting till all his enemies are made his footstool.”? 
Much of this is figurative language, but it does not the less 
on that account describe realities. That there is a local 
heaven, no man who reads the Scriptures with simplicity of 
mind can doubt, nor that Jesus Christ is there. Where 
that local heaven is, it is needless to inquire, for it is im- 
possible to know; but we are warranted in asserting that it 
is a place where all the perfections of the Divinity, which 
can be manifested by means of material grandeur and 
beauty, are displayed in a degree of which we can form but 
an inadequate conception, and that whatever can make a 
place desirable as a residence to a perfectly holy embodied 
human mind, with intellectual faculties and moral sensi- 
bilities, the most exalted and exquisite, is to be found there 
in absolute perfection. What must that place be, which 

1 Luke xxiv. 50, 51; Mark xvi. 19; Heb. x. 12, 13. 


184 THE PRAYER. [PART II. 


the Eternal Father, the God of infinite power, and wisdom, 
and righteousness, and love, has prepared as a meet resi- 
dence for his incarnate only-begotten Son, in whom he was 
well pleased, after his having finished the work given him 
todo? Where Christ is, must be the most desirable place 
within the bounds of the created universe. It is the prayer 
of our Lord that all his people should ultimately be there. 
That is his home—the house of his Father; and he desires 
it should be their home, for his Father is their Father.! 
But our Lord not only prays that his people may be 
4 where he is,” but that they may be “ with him” there.’ 
“Father, I will that they also whom thou hast given me be 
with me where I am; that they may behold my glory which 
thou hast given me." To be with Christ is more than to 
be where he is. “ Absalom dwelt two full years at Jeru- 
salem," where the king was; but he * saw not the king's 


293 


face." It is conceivable, though not possible, that a person 


might be in heaven and yet not with Christin heaven. The 


general idea suggested by the simple but significant phrase, 
being “ with Christ,” * is intimate and endearing communion. 

Communion with Christ; both in the sense of common 
participation and mutual intercourse, is not a blessing pecu- 


liar to heaven and eternity. He who does not enjoy it on 


1 ** Sint mecum in patria, qui mecum fuerunt in via ; in consolatione, 
qui mecum in tribulatione ; in letitia qui mecum in tristitia ; in gloria 
qui mecum in ignominia. "—Srw. DE CASSIA. 

2 ** Sicut 6000018, si ibi sit, ubi lux est, non est tamen ipse cum luce, 
sed absens est a presente, ita infidelis atque impius si sit ubi Christus, 
non est tamen ipse cum Christo, ut eum videat.”—AUGUSTIN. 

3 2 Sam. xiv. 28. 
> * “Que oratio, quam suave sit esse ‘cum Christo,’ explicabit? Quid 
majus quam esse cum Christo ?"— Cyn1r. 


SEC. III.] HIS PRAYER FOR THE CHURCH UNIVERSAL. 185 


earth will not enjoy it in heaven. He who does not enjoy 
it in time will never enjoy it in eternity. ven here the 
Christian is one with his Saviour in mind, and heart, and 
enjoyment. He has common relations and common pur- 
suits with him; and by communications of saving blessings 
on the part of the Saviour, and on the part of the Christian © 
by sanctified affections expressing themselves in acts of 
spiritual worship, there is real intercourse; so that to be- 
lievers the words of the Apostle John are expressive of an 
undoubted fact, they are the words of truth and soberness : 
* Truly our fellowship is with the Father, and with his Son 
Jesus Christ"! Still further, the communion that Chris- 
tians are to have with Christ in heaven, and which is the 
subject of this prayer, is not in nature different from that 
enjoyed here below. It is common participation ; it is 
mutual intercourse. 

But though the same in nature, how different—how supe- 
rior—in circumstances! 116 is with them here on earth: 
the participation and the intercourse are such as he can 
have with them here in a state of imperfection. There, in 
heaven, they are with him: the participation and the inter- 
course are such as they, made perfect, can have with him 
in his state of perfect glory and felicity. They are brought 
much nearer him there than they ever could be here. 
Their minds and hearts are in perfect accordance with 
his; there is not the least shade of difference. They are 
in entire agreement, perfect sympathy ; nothing wanting, 
nothing wrong, in their views and feelings: they are is; 
felt to be completely their own, and. yet completely his. 

1] John i. 3. 


186 THE PRAYER. [PART II. 


The intercourse, instead of occasional, will be uninterrupted, 
endless, and direct, no longer carried on through the me- 
dium of ordinances. "They will look, not on his picture in 
his word, but on himself. They “shall see him as he is.” 
He will communicate with them, not as by letters and mes- 
sengers, but by immediate intercourse. They shall converse 
with him as a man with his friend. 

To be with Christ in heaven is to be brought into inti- 
mate communion and fellowship not only with him, but with 
his Father. He “abideth before God for ever;" and they 
who are with him are therefore with God, brought in the 
apprehension of truth, the possession of holiness, and the 
enjoyment of happiness, into the closest union with God 
that their endowments as rational creatures make them 
capable of. What an amount of blessedness is implied in 
what our Lord asks for all his people, the being “ where 
he is" —“ with him" there ! 

But even this is not all. Our Lord prays that when his 
people are with him * where heis," they may behold! his 
glory, “ the glory which the Father had given him." Glory 
is excellence, and excellence displayed in the performance 
of works and the enjoyment of dignities which naturally 


1 ἐς 170 videant? dixit, non ‘ut credant. Fidei merces est ista, non 
fides."—AvgausTIN.  Tittmann considers the expression, ‘‘that they 
may behold my glory,” as intimating three things closely connected, 
yet capable of being viewed distinctly: First, a fuller and clearer know- 
ledge of the glory of Jesus than is possible in this world ; secondly, a 
larger experience of the effects of the glory of Jesus than is possible in 
this world; and finally, a participation in the blessedness and glory 
with which Jesus is crowned, as-the prince and ruler of the human race. 
For the force of δεωρῶσι, see John viii. 51; Ps. xxvi 8, xxxiv. 13; Eccles. 
li. 13, vi. 6. 


SEC. 111 HIS PRAYER FOR THE CHURCH UNIVERSAL. 187 


indicate its possession. Our Lord, as a divine person, is an 
equal possessor with the Divine Father and Spirit of the 
divine nature, with all its independent, immutable, and 
eternal excellences and prerogatives. That 18 a glory which 
was not given to him. It belongs to him by necessity of 
nature. The glory here spoken of is the excellence, and 
the display of excellence in corresponding works and digni- 
ties, which belong to our Lord in the official character which 
he sustains in the economy of human redemption as the 
successful Mediator between God and . man, the all-accom- 
plished Saviour of mankind. That glory is said to be given 
him, as his enjoyment of it is the result of the divine will, 
which the Father, as the sustainer of the majesty of the 
Godhead, is viewed as executing. This glory consists in 
the absolute perfection, in a moral point of view, of that 
human nature which he assumed into union with the divine 
in his incarnation; the spotless holiness of his whole cha- 
racter, manifested in the most cheerful obedience and sub- 
mission to the divine will in the most trying circumstances, 
his offering up of himself a sacrifice for the sins of men,— 
a sacrifice which, from its absolute spotlessness and per- 
fection, infinitely dignified by connection with the divine 
nature in his person, completely served its purpose; his all- 
prevailing intercession, by which he secures to his people 
the glorious results of this sacrifice; his exaltation, in his 
human nature, to the throne of the universe; his actual 
communication of the blessings of his salvation to unnum- 
bered myriads of otherwise hopelessly lost immortals, in 
the exercise of a power which gives him the entire disposal 
of saving influence, and the entire control of providential 


188 . THE PRAYER. [PART IL 


dispensation; dominion, and ultimately complete triumph 
over all opposing powers in the universe; and the manifes- 
tation, in the whole management of every part of the won- 
derful work which has been committed to him, of the most 
consummate wisdom, holiness, and love. This is the glory 
of our Lord which the Father has given him, and to behold 
which it is his prayer that his people may be brought where 
he is, and be with him there. 

Every believer in Christ sees this glory even here. ‘No 
man,’ as Dr Owen observes, “ shall ever behold the glory 
of Christ by sight hereafter, who doth not in some measure 
behold it by faith here in this world. Grace is a necessary 
preparation for glory, and faith for vision: where the sub- 
ject, the soul, is not previously seasoned with grace and faith, 
it is not capable of glory or of vision.” “ No man ought to 
look for anything in heaven but what one way or other he . 
hath some experience of in this life.’ What John says of 
himself and his fellow-believers who saw the Word made 
flesh dwelling among them, may be truly said of all genuine 
Christians. They “behold his glory, the glory as of the 
Only-begotten of the Father, full of grace and truth." It 
is this glory reflected by him on them that makes them 
glorious. In proportion to their experimental knowledge of 
this glory, is their true excellence, dignity, and happiness. 

That glory, however, is but imperfectly manifested in the 
present state, and even these manifestations are but imper- 
fectly apprehended by the most enlightened and holy of 
the sons of men. In the world where he is, his glory shines - 
unclouded; and the happy inhabitants of that world can, 

1 John i. 14. | 


SEC. IIL.] HIS PRAYER FOR THE CHURCH UNIVERSAL. 189 


with unveiled face and undazzled eye, contemplate its splen- 
dour. The faculties of the soul shall then be made perfect, 
and this body, ultimately a spiritual body, entirely fitted to 
the operations of the spirit made perfect. “In the vision 
which we shall have above, the whole glory of Christ will 
be a£ once and always represented unto us, and we shall be 
enabled in one act of the light of glory to comprehend it. 
Here, indeed, we are at a loss; our minds and understand- 
ings fail us in their contemplations. It will not yet enter 
into our hearts to conceive what is the beauty, what is the 
glory, of this complete representation of Christ unto us. 
To have at once all the glory of what he is, what he was 
in his outward state and condition, what he did and suffered, 
what he is exalted unto, his love and condescension, his 
mystical union with the church, and the communication of 
himself to it, with it, with the recapitulation of all things 
to him; and the glory of God even the Father in his wisdom, 
righteousness, grace, love, goodness, power, shining forth 
eternally in him, in what he is, hath done and doth, all 
presented to us in one view, all comprehended by us at 
once, is that which at present we cannot conceive. We 
can long for it, pant after it, have some foretastes of it, 
namely, of that. state and season wherein our whole souls, 
in all their powers and faculties, shall constantly, insepa- 
rably, eternally cleave by love unto whole Christ in the 
sight of the glory of his person and grace, until they are 
watered, dissolved, and inebriated in the waters of life and 
the rivers of pleasure which are above for evermore. So 
must we speak of the things which we admire, which we 


adore, which we love, which we long for, which we have 


190 THE PRAYER. [PART II. 


some foretastes in sweetness ineffable, which yet we cannot 
comprehend."! It is our Lord's desire that all his people 
should see him as he is, should understand who he is who is 
their Saviour, and what he has done for their salvation, and 
how great are the honours and felicities which he has secured 
for himself and for them throughout eternity. From the 
circumstances of the case, Christians cannot contemplate 
such glories without, so far as they are communicable 
glories, becoming partakers of them; and when, from their 
nature, they are the peculiar property of their Lord and 
King, the beholding of them must still be a source to them 
of the most pure and exalted enjoyment. Such is the 
blessing which our Lord in the passage before us prays for 
in behalf of all his people. 

It is now fit that we should inquire, When this prayer is 
answered in reference to Christ’s people? It is answered 
in reference to them individually at their death; it will be 
answered in reference to them as a body at his second 
coming. Let us briefly illustrate these remarks in their 
order. | 

This prayer of our Lord is answered in reference to his 
people individually at their death. Our Lord is the abo- 
lisher of death; but he will not completely abolish it till the 
great body of his chosen ones, like himself, shall have passed 
through death into life. The days of every one of his chosen 
ones are “ determined, the number of their months are with 
him,"—the Prince of life, the Lord of death—* he has ap- 


pointed them bounds that they cannot pass."? 


When any 


1 OWEN on the Glory of Christ. Works, Ed. Goold, vol. i. p. 410. 
? Job xiv. 5. 


SEC. II.] HIS PRAYER FOR THE CHURCH UNIVERSAL. | 191 


one of them has served his purpose on the earth, when he 
has “ finished his course,’—and the great majority of those 
“of whom is the kingdom of heaven” do so almost as soon 
as they enter on it,—the Saviour presents to his Father the 
prayer, * Father, I will that this one whom thou hast given 
me may be with me where I am, that he may behold the glory 
which thou hast given me.’ And him the Father heareth 
always. The appointed providential agency, whether it be 
decay or disease, accident or violence, moves immediately 
at the expression of his will, “for all are his servants :" 
the connection between the body and the soul is dissolved ; 
the mortal frame, bereft of life, returns to its kindred dust ; 
and the soul, now more than ever alive, goes to where the - 
Saviour is, to be with him there, and to behold his glory. 


^ and the 


“Tt does not yet appear what we shall be;' 
darkest part of our future history is that which follows death 
and precedes the resurrection. On this subject we do feel 
that * we cannot order our thoughts by reason of darkness." 
But it seems plain that the redeemed spirit immediately 
goes to paradise;! and that it is no sooner “ absent from the 
body” than it is present with the Lord."? “ The spirits of 
just men made perfect" are in close intercourse with “God 
the judge of all," and with * Jesus, the Mediator of the new 
covenant"? The most particular account which we have 
of the people of Christ during the interval between death 
and the resurrection, is that contained in the book of Reve- 
lation:* “ After this I beheld, and, lo, a great multitude, 
which no man could number, of all nations, and kindreds, 


1 Luke xxiii. 42, 43. 2 9 Cor. v. 8. 
3 Heb. xii. 23, 24. 4 Rev. vii. 9-17. 


192 THE PRAYER. [PART Π, 


and peoples, and tongues, stood before the throne, and 
before the Lamb, clothed with white robes, and palms in 
their hands; and cried with a loud voice, saying, Salvation 
to our God which sitteth upon the throne, and unto the 
Lamb. . . . And one of the elders answered, saying unto 
me, What are these which are arrayed in white robes? 
and whence came they? And I said unto him, Sir, thou 
knowest. And he said unto me, These are they which 
came out of great tribulation, and have washed their robes, 
and made them white in the blood of the Lamb. There- 
fore are they before the throne of God, and serve him day 
and night in his temple: and he that sitteth upon the 
throne shall dwell among them. They shall hunger no 
more, neither thirst any more; neither shall the sun light 
on them, nor any heat. For the Lamb, which is in the 
midst of the throne, shall feed them, and shall lead them 
unto living fountains of waters; and )100 shall wipe away 
all tears from their eyes.” Thus do the Saviour's prayers 
people heaven. "Thus do the departed saints, one by one, 
called home in spirit, form a glorious assembly, all where 
Christ is, all with him there, and all there beholding his 
glory. 

But the period at length arrives when the number of the 
elect is all but completed. None of the children of God, 
scattered abroad through all the nations and generations of 
men, remain to be brought in but those who are then alive 
on the earth. The yearnings of the Saviour's heart for the 
cathering together of all his own, of everything which forms 
a part of his own,’ both in heaven and in earth, are no 


1 Not only σάντας, but za». 


SEC. IIL] HIS PRAYER FOR THE CHURCH UNIVERSAL. 193 


longer to be repressed. For ages on ages there have been 
slumbering in the dust, under the power of death, myriads 
of those bodies which are constituent parts of his “ pur- 
chased possession," and which, as well as their spirits, he 
had by his great atoning sacrifice ransomed from the effects 
of sin. He has not forgotten that “this is the Father's 
will which hath sent me, that of all which He hath given 
me I should lose nothing,’ but should raise it up again at 
thelastday. And this 1s the will of him that sent me, that 
every one which seeth the Son, and believeth on him, may 
have everlasting life: and I will raise him up at the last 
days 

And now the great Intercessor presents, in behalf of the 
whole body of his redeemed, that prayer which, offered up 
for individuals, has brought all their spirits to heaven, and 
which is yet to bring all their bodies from the grave. Once 
more does he say, “ Father, I will that they also whom thou 
hast given me be with me where I am, that they may behold 
my glory." In answer to that prayer, a voice comes forth 
from the throne, “It is done;” “the mystery of God is 
finished.” Heaven and earth are moved. There are “voices, 
and thunders, and lightnings.” The powers of heaven are 
shaken. Everything bespeaks the approach of some mighty 
event. A great, a glorious manifestation of the power of 
the Saviour’s atonement and grace is at hand. In the 
visible heavens appears “the sign of the Son of man." 
The “voice of the archangel” is heard; the “trump of 
God” thunders through the abyss; “the great white throne” 
appears on high, and on it, “in the glory of his Father, in 

1 Not only οὐδένα, but οὐδέν. 2 John vi. 39, 40. 
N 


194 THE PRAYER. [PART II. 


his own glory, and in the glory of his holy angels,"! sits 
“the Son of man.” 

The influence of his prayer has penetrated the deepest 
recesses of earth and ocean, and from out of their long 
lonely habitations come forth the bodies of the saved; vile 
when laid there, viler still after being laid there; but now 
glorious, «fashioned like unto his glorious body." Gladly 
do the glorified spirits, who have come with the Lord, re- 
enter their former dwellings, now worthy to be their ever- 
lasting abodes; and hasting upwards and onwards to meet 
their Lord in the air, in company with those of their 
brethren who have not “slept,” but have been “ changed 
in a moment, in the twinkling of an eye,” they stand now 
on the right hand of the tribunal, and humbly, joyfully 
contemplate the glory of their Lord and King. “ This is 
our God, we have waited for him.” > He has come, and he 
will save us.” ‘For ages we have been looking for him, 
and now, faithful to his promise, he has come for our sal- 
vation. “Then shall the King," casting towards them a 
look of boundless complacency and most tender love, say, 
“Come, ye blessed of my Father, inherit the kingdom 
prepared for you from the foundation of the world.”? And 
now, the awful solemnities of the execution of righteous 
judgment on the irreclaimably wicked being finished, the 
immense assembly of the redeemed—* the nations of the 
saved”—with their Lord at their head, surrounded by “ten 
thousand times ten thousand and thousands of thousands" 
of the angelic host, rejoicing to minister to those “ heirs of 
salvation," ascend into the heaven of heavens, and take 

1 Rev. xx. 11; Matt. xvi. 27, xxv. 31. ? Matt. xxv. 34. 


SEC. IIL] HIS PRAYER FOR THE CHURCH UNIVERSAL, 195 


possession of the * many mansions" so dearly purchased by 
him, yet so freely bestowed on them. 

There shall they be for ever where their Lord and 
Saviour is: they shall be with him there, “for ever with 
the Lord;"! and with him where he is, they shall spend 
their blissful eternity in studying and adoring his glories. 
New wonders of power, and wisdom, and righteousness, and 
faithfulness, and grace, will be constantly meeting their 
ever-inquiring minds, like * the angels, desiring to look into 


7? and * with voices jubilant" they shall sing 


these things; 
the new song, “ Salvation to our God, which sitteth on the 
throne, and to the Lamb, for ever and ever.” “ Worthy is 
the Lamb that was slain to receive power, and riches, and 
wisdom, and strength, and honour, and glory, and blessing." 
To “Jesus Christ, the faithful and true witness, the first- 
begotten of the dead, and the Prince of the kings of the 
earth: unto him that loved us, and washed us from our 
sins in his own blood, and hath made us kings and priests 
unto God and his Father; to him be glory and dominion 


for ever and ever. Amen.” ? 


Then shall the Saviour “ see 
of the travail of his soul," and the fruits of his intercession, 
and “be satisfied.” Then shall all whom the Father has 
given him, completely saved by him, be with him where he 
is, and behold the glory which the Father has given him. 


So much for the illustration of the petition. 


b. The Plea. 


A few words will suffice to illustrate the plea by which 
this petition is supported. That plea is contained in the 
1] Thess. iv. 17. 27 Pet. t 12. 3 Rev. v. 9-12, i. 5, 6. 


196 THE PRAYER. [PART II. 


clause, “for thou lovedst me before the foundation of the 
world"! Some would connect these words with those which 
immediately precede them, “the glory which thou hast 
given me,—given me because thou lovedst me before the 
foundation of the world." It seems, however, much more 
natural to connect them with “TI will that they also whom 
thou hast given me be with me; that they may behold my 
glory.” No doubt the glory which the Father has given the 
Son may be traced ultimately to the Father's eternal love 
of the Son ;? but the immediate and procuring cause of that 
glory was the Son's doing the Father's will, and finishing 
the work committed to him. Besides, all the other petitions 
in this prayer have their corresponding plea, and it would 
have been strange if this petition had been without one. 
The words contain in them a most appropriate ‘and a 
most powerful plea, which it will not require many words 
to make evident. The Father loved the Son before the 
foundation of the world. He loved him because he was his 
own Son—the Son of himself, “ the brightness of his glory, 
and the express image of his person.” How could He who 
sees all things and persons as they really are, and who 
loves righteousness.and hates iniquity, but love Him who 
| was infinitely excellent and lovely ? But besides this love 
rising out of the Son’s equal possession of all excellence 


1 ** Non est nova gloria quam mihi daturus es, nec est nova charitas, 
qua me diligis. "—ERASMUS. 

2'lhis tracing of the whole economy of salvation ultimately to the 
Father's love to the Son occurs in Howe repeatedly, and is finely touched 
by that young man of such promise, Arthur Hallam,— worthy of such 
a monument as affection has moved genius to fashion for him in Zn» 
Memoriam. 


SEC. [-זז‎ HIS PRAYER FOR THE CHURCH UNIVERSAL. 197 


with himself, the Father loved the Son from before the 
foundation of the world, as his appointed agent in the 
greatest and most glorious of his works, the salvation of 
men. He regarded him as his appointed “servant whom 
he was to uphold,’ and “in whom his soul delighted." ! 
“The Lord possessed him in the beginning of his way, 
before his works of old. He was set up from everlasting, 
from the beginning, ere ever the earth was. Then was he 
by him as one brought up with him: he was daily his 
delight, rejoicing always before him ; and his delights were 
with the sons of men.”? 

It was love to the Son, as the Son, which led to his 
appointment to the high office of the Saviour of men, the 
filling of which was to cover him with such honours. It is 
to love to the Son, as the qualified vindicator of Divinity 
and Saviour of men, that all the promises made to him as 
Mediator, and to his people in him, are to be traced. That 
love had induced the Father to promise him an eternal 
priesthood, an everlasting kingdom, an innumerable off- 
spring; to promise that men shall be blessed in him, and 
that all nations shall call him blessed.? 

Our Saviour had done nothing to forfeit his Father's 
love. He had done everything to confirm it. He was just 
about to lay down his life for the sheep, according to the 
commandment he had received of the Father. He had 
kept his commandment, and continued in his love.* The 
Father loved him, because he laid down his life that he 
might take it again.” 


1.158. xlii. l. 2 Prov. viii. 22-31. 3 Ps. cx. 1-4, xlv. 6, 1xxii. 17. 
* John xv. 10. 5 John x. 17. 


ee -ο. 


198 THE PRAYER. [PART II. 


The eternal love of God to his Son lies at the foundation 
of the whole plan of man's salvation, and must secure the 
fulfilment of all the promises made to him, and to those 
who shall be “ heirs of salvation" in him. Its native effect 
is to lead God to do what the Son of his love has set his 
heart on ; and to satisfy him by making his people eternally 
happy in the enjoyment of his presence, and the contempla- 
tion of his glories. 


9) 


“The love of one creature to another," to borrow the 
thoughts of the pious Traill, * is sometimes very great, the 
love of the believer to Christ is still greater, the love of God 
to his chosen greatly exceeds both, and so does the love 
which Christ bears the church; but above all, and beyond 


all these, is the love which the Father has to the Son. In 


the first case, it is a creature loving a creature; in the’ 


second, it is a creature loving God; in the third, it is God 
loving a creature; in the fourth, it is Christ loving his own 
body. In all, either the subject or the object of the love is 
acreature. But here it is paternal Deity that loves, and 
filial Deity that is beloved. Surely there must be a * height 
and depth, a length and breadth’ here ‘that pass know- 
ledge. The infinite love of the Father to the Son secures 
all good to those whom the Son loves.” 

What more appropriate, what more powerful, than our 
Lord’s plea: ‘ Let thine unbeginning love accomplish its 
own work. ‘Thou hast sustained me, according to thy 
promise. Thou hast given me those whom thou lovest, 
whom I love, to save. Manifest thine unchanging love to 
me, in making me blessed for ever in seeing them blessed 
for ever. I know it must be so; it shall be so. Thou 


SEC. 117 HIS PRAYER FOR THE CHURCH UNIVERSAL. 199 


restest in thy love to me, and to them in me.’ What a 
characteristic close of such a prayer—a firm anticipation of 
having all his people with him safe and happy for ever in 
heaven, and an entire confidence in his Father's eternal, 
unchanged, unchangeable love! “The prayer," as Neander 
remarks, * embraces the whole work of Christ, up to its final 
consummation; his work, upon the basis laid down by him- 
self, continually carried on until all that submit to him shall 
be brought to share in his glory, to a complete communion 
of divine life with him." 

What a wonderful prayer is this! Oh, how does it let 
us see into the very centre of the Saviour’s heart! How 
full of love, holy love, love with all the purity of Godhead, 
love with all the tenderness of humanity! “He,” the 
Kinsman-Redeemer, “ will not rest till he have finished the 
thing on that day.”* “Grace on grace,” heavenly blessings 
in rich abundance, has he heaped on them ; but he will not 
be satisfied till he has fully ransomed them from death, 
and through a glorious resurrection brought them all to 
«be with him where he is, that they may behold his glory.” 
He must have them all to “ his own home.” 

What a peaceful glory does this prayer diffuse over the 
death-beds and graves of all the people of Christ! How 
should it temper our prayers for the recovery of Christian 
friends, lest we should be found deprecating what our 
Saviour is praying for! Surely we cannot doubt whose 
prayers in such a case will be, whose prayers ought to be, 
heard. How delightful to think, neither they nor we, if 
his, shall depart till he says, * Father, I will that they also 

1 Ruth ii. 18. 


200 | THE PRAYER. [PART II. 


be with me!” Should we grudge our best friends to Him 
—should we grudge to leave our best earthly friends to go 
to Him, our heavenly Friend ?! 

There are many delightful descriptions of heaven in the 
book of God. What a wonderful exuberance of grand and 
beautiful imagery is made use of to enable us to form some 
idea of a state so infinitely superior to anything of which 
we have had experience, of felicities and honours which eye 
hath not seen, nor ear heard, nor imagination conceived ! 
But it may, I think, be fairly questioned, if, amid all the 
figurative descriptions of the final happiness of the people 
of God, there be one so delightful to the Christian heart, 
so well fitted to excite to duty, to sweeten suffering, to 
reconcile to the thought of death, and to ‘invigorate the 
desire and expectation of the celestial blessedness, to wean 
from earth, and to fit for heaven,’ as the view given in 
the plain, unadorned language of our Saviour, in the 
verse we have been considering: “ Father, I will that they 
also whom thou hast given me be with me where I am; 
that they may behold my glory which thou hast given 


1 ** Be willing to die, and to go to Christ. If Christ be in heaven, why 
are we on earth? We have been too long with the world, our sins, etc. ; 
let us long to be with n1m.”—THomas Hooker, 

2 **Pass through the world, believers in Jesus, liking nothing in it, 
caring for nothing in it, content and satisfied with nothing it can give, 
moved with nothing in it; neither much taken up with the much evil 
or the little good of it; neither cast down by the frowns nor lifted up 
by the smiles of this vain deceitful world. Pass on, and ‘ press forward 
for the prize of the high calling of God in Christ Jesus. You have 
greater things to look to, greater things to fix your hearts and hopes 
upon, than all this world,—even that blessed state when we shall be 
with Christ where he is, and shall behold his glory, which his Father 
hath given him; for the Father loved his Son and our Saviour before 
the foundation of the world. "— TRA1LL. 


SEC. HL] HIS PRAYER FOR THE CHURCH UNIVERSAL. 201 


me.”* What could we wish more than this? Is not this 


well worth dying for? Exalted Lord! * Blessed are they 
that dwell in thy house; they will still be praising thee." 
May this blessedness be the portion of us all. It may 
be, it will be, if we do not put it away from us by refusing 
Him, in connection with whom alone it can be enjoyed. If 
we do, what awaits us but eternal separation from Him in 
whom alone is life and happiness! When we close our 
eyes in death, we must in hell, far from Him, lift them up, 


22 


“being in torment ;” and on the judgment-day, when com- 


pelled to approach Him, instead of * Come, ye blessed, 
inherit the kingdom,” it must be, “ Depart, ye cursed, into 


172 


everlasting fire, prepared for the devil and his angels 


1 **'The glory of the Redeemer is the brightness of heaven. The Lamb 
is the light of the New Jerusalem (Rev. xxi. 23)."—M ATTHEW HENRY. 


** Heaven were a dark and dreary place 
If He should disappear.”’ 


2 Matt. xxv. 41. 


209 CONCLUSION. [PART III. 


11. CONCLUSION 


“Q righteous Father, the world hath not known thee: but I have known 

thee, and these have known that thou hast sent me. And 1 have declared,unto 
them thy name, and will declare it; that the love wherewith thou hast loved 
me may be in them, and I in them.”—Joun xvii. 25, 26. 
THESE words form the conclusion of our Lord’s interces- 
sory prayer. In explaining a passage of Scripture, there 
are two questions which require attention: What is its 
meaning? and, What is its reference? ‘The questions are 
intimately connected; and a satisfactory answer to both 
is generally necessary to a satisfactory answer to either. 
Whatever difficulty has been found in apprehending the 
full force of the passage now read, has arisen less from the 
obscurity or ambiguousness of particular words and phrases, 
than from a want of a distinct perception of the object 
which our Lord had in view in making the statements it 
contains, 

The whole preceding part of the devotional exercise, of 
which this forms the conclusion, is occupied, as we have 
seen, with a series of petitions, supported by corresponding 
pleas. Every part of it naturally ranges itself under one 
or other of these heads. Every clause is either the ex- 
pression of a desire, or the statement of a reason why that 
desire should be complied with. , The words before us are 
obviously no petition. No desire is expressed, no benefit 
requested. Are they, then, a plea? and if a plea, a plea 
for what ?—a plea in support of the petition last presented, 


PART III ] CONCLUSION. ^' 203 


or a plea in support of all the petitions contained in the 
prayer? 

It is difficult to perceive in the statements—“ The world 
hath not known thee—I have known thee-——these have 
known that thou hast sent me—I have declared to them 
thy name—I will.declare it, that the love wherewith thou 
lovest me may be in them, and I in them” (vers. 25, 26)— 
anything like a special plea for his people being “ with him 
where he is, that they may behold his glory.” Had the 
25th verse not existed, or could it with any propriety be 
included in a parenthesis, then the 26th verse might be 
considered as a further development of the plea in the 
words, “ Thou lovedst me from the foundation of the 
world ;” thus—‘ Bring my people to the state of glory and | 
happiness to which thou art about to raise me. Do this, 
for “thou lovedst me from the foundation of the world ;" 
and my declaration of thy name to my chosen people was 
intended that they might, being one with me, be made 
partakers of the love with which thou regardest me. But 
there is no ground for either omitting the 25th verse, or 
including it in a parenthesis. 

While it is thus obvious that these words cannot, without 
doing violence to them, be considered as a special plea for 
the immediately preceding petition, may they not be con- 
sidered as a general plea for all the preceding petitions ? 
Placed at the end of the prayer, may they not be viewed as 
a pleading in reference to the whole of it? g.d. * Right- 
eous Father, on the ground of thy righteousness I plead 
for what I ask on behalf both of myself and of my people. 
Itis not the world that prays; itis not the world that is 


204 ' CONCLUSION. . [PART IIL. ' 


prayed for. Neither I nor my people are of the world. 
The world knows thee not ; it cannot pray ; and if 1t could, 
its prayers could have no claim on thy righteousness. But 
I have known thee; I know thy character and will; I 
have done thy will; I ask what I know to be agreeable to 
thy will—what is necessary to my fully doing thy will—in 
the glorifying thee in the salvation of men. The world has 
not known that thou hast sent me; but those 1 pray for 
have known that thou hast sent me. They have recognised 
my credentials; they have received my message; and in so 
far they know thee also, for I have revealed thy name to 
them, I have made them acquainted with thy character 
and will, and I will yet give them further information on 
this subject: and my object in doing so is, that they, 
knowing and doing thy will, may be partakers of that love 
with which thou regardest me, knowing and doing thy will ; 
and that, in this community of mind and heart in reference | 
to thy character and will, J may be in them, that they may 
be in my stead, that they may live a new life: they in 
me, Lin them; it being not so much they who live, as I 
living in them—they having my mind—I speaking in them, 
working in them, working by them.’ 

There is much more verisimilitude here. This is in- 
genious and plausible ; but it seems to me an objection 
that it 1s too ingenious, too artificial, for the cireumstances, 
very unlike the beautifully natural flow of thought and 
feeling by which the previous part of the prayer is so strik- 
ingly characterized. 

It has been sought to illustrate the words before us by 
placing alongside of them the sublime words of our Lord, 


PART III] | CONCLUSION. 205 


recorded in the close of the eleventh chapter of the Gospel by 
Matthew: “ At that time Jesus answered and said, I thank 
thee, O Father, Lord of heaven and. earth, because thou 
hast hid these things from the wise and prudent, and hast 
revealed them unto babes. Even so, Father, for so it 
seemed good in thy sight. All things are delivered unto 
me of my Father: and no man knoweth the Father save 
the Son, and he to whomsoever the Son will reveal him."! 
There is a striking similarity, especially if the first clause 
of the verse before us be rendered, as some excellent inter- 
preters do translate it, “Although the world hath not 
known thee.” Yet there is a decided difference in the 
states of mind expressed in the two passages. The first is 
an adoration of the divine sovereignty ; the second is an 
appeal to the divine equity. 

After looking at the subject in all lights, I am disposed 
to consider it, not as a part of the prayer properly so called, 
but as a statement by.our Lord of the present position of 
> the great interest committed to his care by his Father,— 
the salvation of men through the knowledge of God, to the 
praise of the divine glory; and a solemn leaving of himself 
and his people and his cause in the divine hand, confident 
that the Righteous One and the righteous cause were safe 
there, in the hands of the Father, the righteous Father. 
In this view let us proceed to consider the words somewhat 
more particulaxly. 

The prayer is, with little exception, spoken as if “the 
Angel of the Covenant" were already standing at “the 
golden altar of incense before the throne."? “Thou hast 

1 Matt. xi. 25-27. 2 Rev. viii, 3. 


206 CONCLUSION. [PART IIL 


given thy Son power over all flesh.”* “I have glorified 
thee on the earth: I have finished the work which thou 
gavest me to 00.77 . “I am no more in the world;” «I 
come to thee.”®  * Father, I will that they also whom thou 
hast given me be with me where I am." By faith he real- 
ized future events, and spoke of them as present. In the 
words before us he changes his standpoint, and, looking at 
things as they then were, exclaims, * O righteous Father, 
the world hath not known thee: but I have known thee, 
and these have known that thou hast sent me. And I have 
declared unto them thy name, and will declare it; that the 
love wherewith thou hast loved me may be in them, and I 
in them." 

Itis proper to state distinctly, what I have already al- 
luded to, that in the first clause of the 25th verse there is 
a particle in the original which has no rendering in our 
translation. ‘The particle is ordinarily rendered and, also, 
or even. It cannot be so rendered here, and our translators 
have treated it as superfluous. Few particles in the New 
Testament, however, are without a meaning ; and many of 
the best interpreters would render the clause, “ Although 
the world has not known thee.” Such is the force of the 
particle in such a passage as the following: They “ proved" 
-—“tempted”—“ me, and,"* i.e. although, they “saw my 


995 


works. “Righteous Father, although the world hath 
not known thee, I have known thee." This gives a good 
sense ; but we prefer rendering it ‘ yet,’ ‘notwithstanding,’ 
as it is rendered in St Matthew's Gospel:° “ The fowls of 
1 John xvii. 2. 2 John xvii. 4. 3 John xvii. 11, 13. 
4 Καὶ for καίπερ, Or καίτοιγε. 5 Heb. iii. 9. 6 Matt. vi. 26, x. 29. . 


PART III.] CONCLUSION. 207 


the air sow not," and “yet your heavenly Father feedeth 
them." “ Are not two sparrows sold for a farthing? and” 
yet “one of them shall not fall to the ground without 
your heavenly Father.” “Righteous Father, yet the world 
knoweth thee not.” There is a reference to what is said 
before: ‘Thou hast given me power over all flesh, to give 
eternal life by giving the knowledge of thee, and of myself, 
whom thou hast sent. It is thy will that ail men should 
know thee, and for this purpose should acknowledge that 
thou hast sent me; * yet the world hath not known thee.” "! 

In the anticipations of faith, our Lord had seen the whole 
chosen family, a company which no man can number, safe 
and happy with him in heaven; and his mind rested in the 
assured faith of the eternal and immutable love of the 
Father to him and his. His own glorification, the conser- 
vation and consecration of his apostles and their followers, 
the conversion of the world, and the final gathering to- 
gether of all the saved in heaven, to the everlasting glory 
of God the Father, have all been prayed for, and these peti- 
tions have been supported by most appropriate and power- , 
ful pleadings. The mind of the Saviour now reverts to 
the actual state of things, so different from that he had 
been praying for, and in believing prayer anticipating as 
no less certain than if already existing: himself deeply 
debased, severely suffering—soon to be more deeply debased, 
more severely to suffer; his apostles about to be “ sifted 
like wheat” by their great enemy; the world unbelieving 
and disobedient, “lying under the wicked one." Yet “he 
does not fail, nor is he discouraged.” In his character of 

1 See also Matt. xii. 5; John i. 10, vi. 70, ix. 30. 


208 CONCLUSION. ' [PART III. 


the great manifester of God, who, in the knowledge of the 
only true God and of himself, was appointed to give eternal 
life to men, he states the arrangements made for, and the 
progress made towards, the attainment of this great object ; 
commits himself and his people and his cause to his * right- 
eous Father ;" and proceeds onward, in his bloody passion 
and expiatory death, to “finish the work given him to do" 
on earth, and to open a way for the answer of all his prayers 
and the gaining of all his objects. 

Jehovah had remarkably qualified him for his work: he 
had “made his mouth as a sharp sword," himself as “a 
polished shaft;" and he had said to him, “Thou art my 
Servant, in thee I will be glorified.” But he had hitherto 
apparently “laboured in vain, and spent his strength for 
nought and in vain. Yet does he not distrust Jehovah, 
nor think of abandoning his work. 6 says, “ Righteous 
Father" (which is just a variation of the prophetic lan- 
guage, “My judgment is with the Lord, and my work 
with my God”), “Israel is not gathered"—* the world 
has not known thee;” “yet shall I be glorious in the eyes 
of the Lord, and my God shall be my strength." He was 
strong in faith, and doubted not that the world should yet 
believe that the Father had sent him; that, according to 
the promise, “in an acceptable time Jehovah would hear 
him, and in a day of salvation would help him ; and would 
preserve him, and give him for a covenant to the people to 
establish the earth." ! 

Taking this general view of the passage, let us examine 
somewhat more minutely its various parts. C The world 


1 Isa. xlix. 2-9. 


\ 


PART IIi.] CONCLUSION. 209 


hath not known thee.” This expression refers not only to 
the past, but to the present condition of the world when 
our Lord used these words. It is in what is called the 
aorist or indefinite time, which we generally express in the 
present rather than the past. “The world knows thee not.” 
That is its character. ‘It has not known thee; it does not 
know thee. The great body of mankind were then, as 
they always have been, ignorant of the character and will 
of the Supreme Being. “ Without God”—“in the world,” 
are two characters of the same class. 

The great part of the world was Gentile, and the apostle 
describes *the Gentiles” as those “who knew not God."! 
The original revelation was soon lost. To the intimations 
of the divine character and will in the works of creation 
and dispensations of providence, they were systematically 
inattentive, wilfully blind. They sought after wisdom, and 
were wise in their own conceit; but “the world through 
wisdom knew not God."? They “did not like to retain 


5 They knew him neither as the 


God in their knowledge.” 
righteous Judge nor as the benignant Father. They had 
no just idea either of his holiness or of his love, far less of 
their harmonious union in his character and administra- 
tion: “ Darkness covered the earth, and gross darkness the 


"+ Such had been the state of the world for ages ; 


people. 
such was its state when our Lord uttered these words. 

Nor was it true of the Gentiles only that they knew not 
the righteous Father. It was true also of the great body of 
the Jews. Notwithstanding the revelation they enjoyed, it 
is plain that, with few exceptions, they had most mistaken 


1] Thess. iv. 5. 21 Cor. i. 21. 3 Rom. i. 28. 4 Isa. Ix. 2. 
0 


210 CONCLUSION. [PART III. 


and unworthy conceptions of Jehovah; and that as he 
existed in their minds, he was not * the righteous Father" 
of men, but the capricious indulgent patron of the Jews, 
and the determined enemy of all other nations. They said 
indeed that he was their God; but, as our Lord said to 
them, * Yet ye have not known him."! 

Such was the condition of the Gentile and the Jewish 
world at the close of our Lord's ministry. Notwithstanding 
the primitive revelation, the declaration of the invisible 
things of God by the things which are seen, the revelations 
by Moses and the prophets, and the ministry of John the 
Baptist and our Lord, still “the world knew not God." 
The great body of mankind, Jews and Gentiles, were 
ignorant and misinformed respecting the divine character 
and will. The world was in darkness, under the power of 
the prince of darkness. “ The light of the knowledge of 
the glory of God," even when shining around them, did 
not shine into their hearts. With regard even to those 
among whom the incarnate Son, “the image of the invisible 
God,” had dwelt, it might be said, “ The light hath shined 
in the darkness, and the darkness comprehended it not.”? 
So much for the illustration of the expression, * The world 
hath not known thee." 

“But I have known thee; and these,” referring to the 
apostles, “ have known that thou hast sent me. And I 
have declared thy name to them, and will declare it.” The 
force of the adversative particle “ but,” here, seems to be, 
‘Such is the state of the world, but that state is not hope- 
less. It is full of darkness, but it may be, it shall be, full 

1 John viii. 55. 2 John i. ₪. 


PART III.] CONCLUSION. 211 


of light ;’ and the ground of this expectation is stated in 
what follows. 


“T know thee,” 


‘and therefore can make thee known. 
I have made thee known in some measure to my apostles, 
and will make thee known to them in still larger measure ; 
and I have done, and will do this, that, in successfully bring- 
ing mankind to the knowledge of thee, they may be the 
objects of thy complacency, as I am, in the prosecution of 
this work ; and that I in them, by them, may accomplish it.’ 

“JT have known thee," that is equivalent to, ‘I have 
known thee, and do know thee.’ Knowledge of God, and 
capacity and disposition to communicate this knowledge, 
are as much the Son’s habitual attributes, as ignorance of 
God, and indisposition to know him, are those of the world. 
He is therefore just the teacher whom the world needs. 
> [ know thee” is an assertion that our Lord was conscious, 
in his inmost mind, of a thorough knowledge of God, such 
as no created being could possess. It is parallel with such 
declarations as, “ All things are delivered to me of the 
Father ;” 4.e., as is obvious from what follows, * Whatever, 
in reference to the character and will of the Father, is to 
be communicated to men, I have been entrusted with’ 
> No man knoweth the Son, but the Father; and no man 
knoweth the Father, but the Son, and he to whomsoever 
the Son shall reveal him.” “The Word was made flesh, 
and dwelt among us, full of grace and truth; and of his 
fulness have all we received. No man hath seen God at 
any time; the only-begotten Son, which is in the bosom of 
the Father, he hath declared him.”? “The Father loveth 

1 Matt. xi. 27. 2 John i. 14, 16, 18. 


219 CONCLUSION. [PART III. 


the Son, and showeth him all things that himself doeth."! 
“He who sent me is true, whom ye know not. But I 
know him: forI am from him, and he hath sent me."? 
> Ye have not known my Father, of whom ye say, that he 
is your God. But I know him: and if I should say, I 
know him not, I shall be a liar like unto you: but I know 
him, and keep his saying"?  « As the Father knoweth me, 


so I know the Father."* 


As a divine person, he knew all 
things; and as the appointed revealer of God, *in him 
were hid all the treasures of wisdom and knowledge." 
Dark as the world was, he was conscious that he, “as the 
light of the world,"—* the Sun of righteousness "—the true 
Sun,—could enlighten it. 

But not only was our Lord inwardly conscious of power 
and disposition to bring the world that knew not God, and 
had no desire to know him, to the enjoyment of that eternal 
life which is in the knowledge of the only true God, and of 
Jesus Christ whom he had sent; but his divine mission, as 
the great revealer of God, had been acknowledged by some 
men, and to those men he had made a revelation of the 
divine character and will, and was about to make to them 
a still further revelation. “ These,” obviously referring to 
the apostles, “have believed that thou hast sent me; and 
I have declared thy name to them, and will declare it.”° 


While the great body of those to whom our Lord’s claims 


1 John v. 20. 2 John vii. 28, 29. 

3 John viii. 54, 55. * John x. 15. 

5 Augustine’s paraphrase, though he obviously mistakes the reference 
of the words, is very beautiful: ‘‘Notum feci per fidem, notum faciam 
per speciem ; notum feci cum fine peregrinantibus, notum faciam sine 
fine regnantibus." 


PART III.] CONCLUSION. 213 


were presented disregarded or rejected them, these men 
“Knew surely that he came out from God, and believed 
that God did send him; and knew that all things that God 
had given him,” whether words to speak or miracles to 
perform, “were” indeed “of God.” To these men—led 
to him, ‘given to him by,’ in consequence of having been 
taught of, the Father—the Son, who knew the Father, 
declared his name, revealed his character and will. He 
manifested to them his name; he gave them that name of 
his Father to declare, which the Father had given him to 
declare; he gave them the word to speak, which the Father 
had given him to speak. 

And he was still further to declare the Father to them. 
This he did, to a certain extent, in the interval which 
elapsed between his resurrection and ascension, during 
which he had many interviews with them, in which he 
“opened their understandings to understand the Scriptures, 
and spoke to them of the things pertaining to the kingdom 
of God ; 1 and much more completely when he fulfilled to 
them the promises he had made with respect to “ the Spirit 
which they were to receive of the Father.” He had said, 
“T will pray the Father, and he shall send you another 
Paraclete," an instructor as well as comforter, “that he 
may abide with you for ever. He shall teach you all 
things, and bring all things to your remembrance, whatso- 
ever I have said unto you.” “ He shall testify of me: and 
ye also shall bear witness.” ‘He shall guide you into all 
truth."? And he should not only by the Spirit make a 
further revelation to them, but he should also, by the same 

1 Luke xxiv. 45; Actsi. 3. 2 John xiv. 16, 17, 26, xv. 26, 27. 


214 CONCLUSION. [PART III. 


Spirit, render that revelation, when declared by them, effec- 
tual for bringing the world to the faith of their Master, and 
the knowledge of his Father. “ When the Comforter is 
come, he will reprove”—convince—“ the world of sin, and 
of righteousness, and of judgment: of sin, because they 
believe not on me; of righteousness, because 1 go to my 
Father, and ye see me no more; of judgment, because the 
prince of this world is judged." ! 

Our Lord did thus further declare his Father's name to 
the apostles, so that they “had,” possessed, “the mind of 
Christ,” and became “ able,” fit? * ministers of the New 
Testament," speaking *the wisdom of God in a mystery" 
revealed to them by his Spirit; speaking the things thus 
“freely given them of God," “not in the words which 
man's wisdom teacheth, but which the Holy Ghost teach- 
eth." Their minds, like mirrors, became luminous with the 
light of the knowledge of God in Christ Jesus; and “ God, 
who commanded the light to shine out of darkness," thus 
shone in their hearts by his Spirit, that they might give to 
others this heavenly light, and bring the world to the know- 
ledge of God? ΒΥ their personal ministry they turned, 
in their own age, many from darkness to light; by their 
recorded testimony, in subsequent ages, innumerable multi- 
tudes more; and that testimony, accompanied by the influ- 
ence of the Spirit who inspired them, is a fit, and will be 
found an effectual, instrumentality for making the world 
believe that the Father hath sent the Son, and inducing 
them to receive the knowledge of the Father and of himself 


1 John xvi. 8-11. 2 “Ἰκανούς. 
5 1 Cor. ii. 13-16 ; 2 Cor. iii, 6, 18, iv. 6. 


PART IIL] | A CONCLUSION. 215 


which he came to communicate; and thus bringing them 
into the enjoyment of that eternal life which is to be found, 
which can be found only, in that knowledge. 

The design of our Lord in the declaration of his Father's 
name, which he had made, and was yet to make, to the 
apostles, is stated in the concluding words of the chapter: 
(1 have declared to them thy name, and will declare it; 
that," in order that, “the love wherewith thou hast loved 
me may be in them,’ and I in them.” | 

The words, «that the love wherewith the Father loved 


2 


the Son may be in the apostles,’ viewed by themselves, 


admit of three interpretations: they may mean, ‘That the 
apostles might be brought to love the Son as the Father 
did; 5 or, ‘That the apostles might be made firmly to 
believe the love which the Father had to the Son,’ it 
“being shed abroad” abundantly “in their hearts;"? or, 


1 "lye ἡ ἀγάπη, ἣν ἠγάπησάς με, ἐν αὐτοῖς 7. Constructionem hane ubi 


ἣν positum est pro % plane insolitam esse, atque inter phrases plebeias 
referri debere censet Cel. Heumannus. Muniendum igitur erit auctori- 
tatibus hoc loquendi genus. Sic Paulus Apostolus (Eph. ii. 4), διὰ σὴν 
πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς. Joseph. A. J. ix. 14; Thucyd. u. 
p. 95."—KYPKE. ““᾿Αγάπη ἣν ἠγάπησάς με. “Ellipsis usitatissima pro 
καθ᾿ ἣν ἠγάπησάς ws vel Atticé pro 4 ἠγάπησάς με. Tantus omnino est 
amor J. C. in nos, ut non satis putet, quod ipse nos amet; sed etiam 
amorem Patris sui ccelestis in nos transferat. Pro tanta ergo delectione 
merito gratias Domino nostro J. C. agimus et cum Johanne dicimus 
Apoc. i. 5, 6, τῷ ἀγαπήσαντι ἡμᾶς δόξω, καὶ 70 κράτος εἰς τοὺς αἰῶνας vy 
«ἰώνων, Aury.”’—ERAS, SCHMID. 

2 ך‎ rather wonder that Morus, on the whole an acute and judicious 
exegete, should have adopted this interpretation. ‘‘Puto sensum esse 
hunc: uti Deus amat Filium sic et nos amemus illum Filium Dei." 
Vatablus gives the meaning very distinctly: ‘‘ Ut diligas eos ut me 
dilexisti." Bengel’s note is characteristic: «4 ἀγάπη---κἀγώ, i.e. tu et 
amor tuus, ego et amor meus.” 

3 Rom. v. 5. 


216 CONCLUSION. [PART III. 


‘That the Father might love the apostles as he loved the 
Son, their Lord and Master’ The last is obviously the 
only sense which suits the connection. These words, 
whatever they may mean, express the direct purpose which 
our Lord intended to serve by having revealed, and by 
being about still further to reveal, the F'ather to his apostles, 
in connection with the gaining by them the ultimate object | 
of his mission—the bringing men to eternal life by the 
knowledge of God and of himself. Now, that revelation 
was not principally meant to make the apostles love the 
Son with a love like that with which the Father regards 
Him, nor to convince them of the Fathers love to Him; 
but its object was, that, united in mind and will, and aim 
and operation, with him and his Father, they might in the 
great work of the conversion of the world so conduct them- 
selves, as that the complacency with which the Father 
regarded the Son doing his will, might rest on them in 
their subordinate place doing the same will.? 

He declared to them the name of the Father, that they 
might hold it fast and hold it forth in the right spirit, thus 
doing his will and continuing in his love, even as the Son 
did his will and continued in his love? The conversion of 
the world was the object of the Father's benignant counsel, 
and he regarded with infinite complacency his Son in all 
that he did and all he suffered to gain this object; and it 


1 The phrase ἀγάπη iv airois may be illustrated by 1 John ii. 15, where 
* the love of the Father is not in him” means, ‘the Father does not 
love him;’ iv. 9, where ἀγάπη ἐν ף‎ is rendered by our translators ‘‘love 
towards us.” 

2 ** Ut amor quo me complexus es, ad eos usque se diffundat.”»—CALVIN. 

3 John xv. 9, 10. 


PART II] . - * CONCLUSION. 217 


was our Lord’s purpose that his apostles, labouring in the 
same cause, might be partakers with him of the same 
benignant regard, and of its appropriate expressions, — 
that the truth about God should be so taught by them, 
in consequence of their having been taught it by him, as 
to draw down tokens of the divine approbation of them 
and of their labours in the conversion and salvation of men. 

Another object of our Lord in the revelations he had 
made and was yet to make to the apostles, closely connected 
with that which we have just illustrated, is stated in the last 
words of the chapter, —« and I in them ;" 1 that is, ‘I have 
declared unto them thy name, and will declare it, that I 
may be in them.’ The object of our Lord in the revelation 
he had made and would make, was that they might be so 
identified with him in mind and will, as that he might speak 
iu them, he might work in them and by them; that he 
might be in them as the Father was in him as his ambas- 
sador, so that they who received them should receive him, 
as they who received him received Him who sent him. He 
lived in them; their thoughts were his thoughts, their words 
his words. His Spirit was in them; they were “in his 
stead.” Christ spoke in them; and, to use the apostle's 
remarkable expression, they were “in the person of Christ"? 
when they performed their official duties. Christ wrought 


1 Augustine considers these words as equivalent to * quoniam ego sum 
et in ipsis,"—'seeing that I am in them.’ This is good sense—sound 
doctrine; but it is put into, not brought out of, the words. The con- 
struction of the complete clause, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ἢ, 
regulates that of the elliptical clause κἀγὼ ἐν αὐτοῖς, so that it is equi- 
valent to καὶ ἵνα ἐγὼ ἐν αὐτοῖς ὦ. 

2 2 Cor. ii. 10, ἐν προσώπῳ Χριστοῦ. 


218 CONCLUSION. [PART III. 


in them mightily; Christ wrought by them “to make the 
Gentiles obedient, by word and deed, through mighty signs 
and wonders, by the power of the Spirit of God.”* Had 
the apostles been left to themselves, to be guided by their 
own minds, little could have been hoped for from their 
exertions in the way of bringing the world to the faith of 
Christ; but when it is secured that it is Christ’s truth that 
shall be spoken in Christ's spirit, accompanied by Christ's 
power, though the world did not yet know God, there was 
no room for fear that at the appointed season, mankind, 
* dead in trespasses and sins," taught by him who knew God, 
and by those in whom he was, should not be turned from 
its ignorance, and impenitence, and disobedience, and made 
to find eternal life in the knowledge of the only true God, 
and Jesus Christ whom he had sent. 

And so it was: The apostles, under the influence of the 
revelations made to them by the Lord, and by the Spirit 
through whom he made many of these revelations, devoted 
themselves to this great work, and received tokens of being 
the objects of the Father's complacency in the comfort 
they had in their work, and the success with which it was 
crowned. “'The grace of God” was on them and their 
labours as it was on him and his; and his * great grace was 
on them all? Their Lord, though with respect to his 
bodily presence removed from them, was yet in them by 
his Spirit and his truth, and made them “mighty through 
God to the pulling down of strongholds: casting down 
imaginations, and every high thing that exalteth itself 
against the knowledge of God, and bringing into captivity 

1 Rom. xv. 18, 19; Col. i. 29. ? Luke ii. 40 ; Acts iv. 33. 


PART III.] CONCLUSION. 219 


every thought to the obedience of Christ"! | And their 
teaching abides in the church and in the world, and Christ 
is still in them; and by their instrumentality and the agency 
of his Spirit “the earth shall" yet “be full of the know- 


ledge of God as the waters cover the seas," 


and through 
that knowledge full of holy happiness. 

What is said here primarily of the apostles, 18 in a modi- 
fied sense true of all Christ's true ministers and people in 
all countries and in all ages. They have believed that the 
Father sent the Son, and have acknowledged him as him 
who knows, who alone knows, the Father, and can alone 
reveal him. And he has in his word and by his Spirit 
made an effectual declaration of the Fathers name, his 
character and will, to them ; and he will continue to declare 
to them this name more and more, leading them to wider 
and juster and more influential apprehensions of the reve- 
lation made by him through his apostles; and his design in 
doing all this is, that they, living under the influence of 


this revelation, * seeking first the kingdom,"? 


in themselves 
and others, may obtain ever-growing manifestations of the 
Father's complacency, and that he himself may be in them, 
dwelling in their hearts by faith, and working all their 
works in them. The more the illumination of the disciples 
increases, the more they inwardly know the entire compass 
‘and depth of the divine truth communicated by him to 
them; the more are they transformed by it, and become 
the proper objects of the complacency of God; the more is 
the * loye of God shed abroad in their hearts” by the Holy 
Ghost given to them; and the more does Christ, dwelling 


1 2 Cor. x. 4, 5. ? [sa. xi. 9. 5 Matt. vi. 33. 


220 CONCLUSION. [PART III. 


in them by the faith of his own truth understood by them, 
think in them, feel in them, act in them, it being not so 
much they who live, as Christ who lives in them. 

Such, so far as I have been able to apprehend it, is the 
meaning of this concluding statement addressed by our Lord 
to his Father under, the appellation “ Righteous Father.” 
In these words there seems to be a reference to the engage- 
ments in the eternal covenant, and to the exceeding great 
and precious promises in the prophetic writings. It is as if 
he had said, “ Have respect unto the covenant." “ Re- 
member the words to thy servant on which thou hast caused 
him to hope.” “ Behold my servant, whom 1 uphold; mine 
elect, in whom my soul delighteth: I have put my Spirit 
upon him; he shall bring forth judgment to the Gentiles.” 
> He shall not fail nor be discouraged, till he have set judg- 
ment in the earth: and the isles shall wait for his law. 
Thus saith God the Lord, he that created the heavens, and 
stretched them out; he that spread forth the earth, and 
that which cometh out of it; he that giveth breath unto the | 
people upon it, and spirit to them that walk therein: I the 
Lord have called thee in righteousness, and will hold thine 
hand, and will keep thee, and give thee for a covenant of 
the people, for a light of the Gentiles.” “ By his know- 
ledge shall my righteous servant justify many.” “ Behold, 
I have given him for a witness to the people, a leader and 
commander to the people. Behold, thou shalt call a nation 
that thou knowest not; and nations, that knew.not thee 
shall run unto thee, because of the Lord thy God, and for 
the Holy One of Israel; for he hath glorified thee."! 


1 Isa, xlii. 1-9, liii. 11, lv. 4 5. 


PART III.] CONCLUSION. 221 


Thus, full of faith in these declarations, giving glory to 
God as his righteous Father, he proceeds onward to the 
garden of Gethsemane, to the hall of the Sanhedrim, to 
the tribunal of Pilate, to the cross, to the grave, to the 
throne; “for the joy that was set before him, the glory of: 


God in the salvation of men,” ready to “ endure the cross, 


91 


despising the shame.’ Scarcely had the sound of the last 


words of this prayer died away, a prayer concentrating in it 
more thought and feeling—the most profound thought, the 
most pious benignant feeling—than were ever embodied 
in human language, when the fearful final struggle com- 


1 The very pious as well as learned John Gerhard concludes his admir- 
able illustration of this prayer, in that admirable book, The Chemnitio- 
Lysero-Gerhardine Harmony of the Four. Evangelists, with this pees 
in which, I trust, all my readers will join with me: 


** Unum sim tecum Christe, et cum fratribus unum, 
Sim tecum, doxam conspiciamque tuam." 


The concluding remarks of Tittmann are so appropriate and important, 

that I gladly find room for them in this note: **Now, if we sum up what 
our Lord, in this prayer to his Father, has expressly said of himself, his. 
nature, and his work, we are necessarily led to the conclusion, that Jesus, 

the Son of God, before he came into this world, yea, from all eternity, 

was with the Father in heaven, and was one with him in counsel and 
operation, in nature and dignity ; and that, as the Son of man and the 
Saviour, when he left this world, he went to the enjoyment of that glory 
which, as the Son of God, he had with the Father before the foundation 
of the world (vers. 1, 5) ; that, by his death, his own and the Father's 
glory—that is, the divine wisdom, holiness, grace, and mercy, in decree- 
ing, procuring, and bestowing the salvation of men—was most illustri- 
ously displayed (ver. 1) ; for it seemed good to the Father, in the exercise 
of his wisdom and grace, to commit the whole work of human redemption 
into the hands of the Son, and to give him power over all flesh, to deliver 
them from sin and misery, and to bestow eternal life upon as many as 
should believe in him (ver. 2) ; that there is no way to obtain eternal life 
but by acknowledging the Father, the fountain of salvation, who, in his 
infinite love, decreed to bestow it by the Son ; and by acknowledging the 


922 CONCLUSION. . [PART III. 


menced. Soon is the seed of the new world to be cast 
dead into the grave, soon again to spring up in exhaustless 
energy, covering the earth with the verdure and beauty of 
the trees of righteousness, the planting of the Lord, filling 
the world with their fruit; till at last the prayer on the 
margin of the Cedron finds its full answer in the conversion 
of the world to God, and in the putting in possession of the 
kingdom the multitude that no man can number, of those for 
whom it was prepared before the foundation of the world. 


In reviewing this prayer, it is impossible not to be struck 


Son, the procurer and dispenser of salvation, so as to seek and expect 
salvation in all its parts from the grace of the Father and the Son (ver. 
9) ; that Jesus, therefore, made it his chief object and endeavour, during 
his sojourn on earth, to reveal the gracious plan and purpose of the 
Father in regard to the redemption and salvation of men by the Son, 
and to manifest himself as the Redeemer and Saviour of men (ver. 4) ; 
that this gracious plan of the Father was the great leading doctrine—as 
it were the sum and substance of all the doctrine—communicated by him 
to his disciples (vers. 6, 7, 8, 14, 25, 26); this he designated ὁ λόγος cov, 
σὰ ῥήματα, and ἡ ἀλήθεια (vers. 6, 8, 17); that it was the reigning desire 
and expectation of his heart, not only that the disciples should rightly 
understand this doctrine, embrace it with a genuine faith, and hold it 
fast, but also that they should make it the grand theme of their preach- 
ing, publish it in all the world, and assure themselves that, in acting 
thus, they were engaged in the performance of a work that was not 
human, but divine, and well-pleasing to the Father (vers. 11, 13, 17, 
18, 19); and that, by their preaching, all men—all nations—might be 
brought to faith in the Father and the Son, and thus to the salvation 
planned and appointed by the Father, and procured by the Son (ver. 20). 
From this prayer of our Lord, therefore, if from any discourse of his, | 
his divine dignity, and the nature and excellence of the work of redemp- 
tion, may be very clearly understood ; and, at the same time, it follows, 
that the doctrine concerning the grace of the Father, dispensed through 
the mediation of the Son—concerning the Son, the author of salvation, 
and concerning salvation through faith in him—is the grand leading 
doctrine of the Christian religion." 


PART III.] CONCLUSION. 223 


by its coincidence with the first part of the prayer which 
our Lord taught his disciples, —a prayer we should often use 
as a form, always as an example, in obedience to the com- 
mand, * When ye pray, say ;” ‘ After this manner pray ye: 
Our Father which art in heaven, Hallowed be thy name. 
Thy kingdom come. Thy will be done in earth, as it is in 
heaven."! > What is expressed in the Lord's prayer as the 
object of the prayer of believers, is here presented as the 
object of his own prayer for believers."? 

How rich in practical instruction is this prayer!? how 
fitted to teach and encourage us to pray! Here we are 
taught how to “ order our cause before God,” how to “ fill 
our mouths with arguments." Here we are taught what to 
pray for, and how to pray as we ought. What to pray for: 
We are to pray for God's glory primarily, and for every- 
thing else in subservience to this. How to pray as we 
ought: How full of fervour, yet how free from excite- 
ment!* What deep veneration, —what ardent love, —swhat 
intense desire,—what joyful hope,—what humble submis- 
sion,—what filial confidence,—what divine simplicity,— 
what entire conformity of mind and will to the mind and 
will of God! 

What an influential prayer has this been! What has 
God been doing ever since in the government of the world, 

1 Luke xi. 2; Matt. vi. 9, 10. 2 Neander. 

3 It is indeed, as Gerhard says, ‘‘ Epitome principalium ac fundamen- 
talium fidei Christiane articulorum ; apotheca spiritualis consolationum 
omnis generis calamitatibus opponendarum : Ethica Christiana sive viri- 
darium preecipuarum virtutum, que in corde vere pii debent florere." 

+ This prayer, τοῦ δικαίου, 18 indeed δέησις ἐνεργουμένη (James v. 16), προ- 
σευχὴ ἐν πνεύματι (Eph. vi. 8), but χωρὶς ὀργῆς, free of animal impulse (1 
Tim. ii. 8). ] 


224 CONCLUSION. [PART III. 


and in the administration of grace, but answering this 
prayer? Whence came the glories of Pentecost,—the moral 
miracles of the primitive age,—the spread of the gospel, — 
the conversion of men in all countries and ages, but from 
this prayer rising up with acceptance before God? How 
many human beings has it brought to heaven, how many 
is it bringing, how many will it yet bring! It absolutely 
secures.that the world shall yet know that the Father sent 
the Son, and that all who believe the apostolic testimony 
shall be for ever where Christ is,—with him there, behold- 
ing his glory. Yes, the power of this prayer is not ex- 
hausted. It shall yet convert the earth which sin has deso- 
lated into a paradise more glorious than that of Eden; 
transform or destroy every human institution, literary, civil, 
or ecclesiastical; bring back the kingdom to the Father, 
and put down all opposing. rule, and authority, and power. 
It shall abolish death; unbolt the bars and open the gates 
of the grave; and, setting free all the prisoners of many 
generations, shut these gates, never more to open inward 
for ever. It shall create new heavens and a new earth, in 
which righteousness shall dwell, and which He who sitteth 
on the throne shall pronounce very good. There, “there 
shall be no more death, neither sorrow, nor cryings, neither 
shall there be any more pain; for the former things are 
passed away." ‘There, “there shall be no more curse,” for 


l**Ne sentias hanc precationem Christi transiisse una cum externo 
sono, in conspectu Dei: aut Christum postquam ascendit in ccelum et 
sedet ad dextram Patris desiisse hec precari, Christus enim nunquam 
intermittit officium intercedendi pro 60010818 sua, et vox hujus precationis 
semper sonat in auribus Dei Ps. .אס‎ 4, ‘Tu es sacerdos in perpetuum." " 
—DRENTIUS. 


. 


| PART III.] CONCLUSION. 925 


there shall be no more sin; and all this the result of the 
Saviour’s prayer, grounded on the Saviour's atonement. 
Then will our Lord's words be fully verified, * Now is the 
Son of man glorified, and God is glorified in him ;" and God 
glorified in him, glorifies him in Himself, and shall for ever 
glorify him with the glory which he had with him before 
the foundation of the world, that he for ever may continue 
to give eternal life to all whom the Father has given him,— 
they in him, he in them, he in his Father, the Father in 
him and in them,—* God all in all.”  * All his petitions,” 
as Matthew Henry says, “ centre in this; and with this the 
prayers of Jesus, the Son of David, are ended." 

Surely, if anything can effectually sound a retreat from 
the unnatural wars which even the genuine followers of 
Christ Jesus have so long waged, and, alas, do still wage, 
with each other, it must be the sweet sounds of this inter- 
cession made by the High Priest of our profession as he 
entered within the veil—ever made by him there—coming 
to the heaven-opened ear of faith! Oh, can we hear him 
pleading that we “all may be one, as the Father is in him, 
and he in the Father, that the world may know and believe 
that the Father hath sent him," and continue * for meat to 
destroy the work of God," by our differing and disputing 
* about many things," instead of, with united mind and 
heart, aim and endeavour, seeking “the one thing which is 
needful"—the one thing on which his heart was set, is set 
—the salvation of men to the glory of God! 

For his heart is unalterably set on this object. From the 
inmost recesses of the heavenly sanctuary we hear his voice : 


« For Zion's sake will I not hold my peace, and for Jeru- 
P 


226 CONCLUSION. [PART IIL 


salem’s sake I will not rest, until the righteousness thereof 
go forth as brightness, and the salvation thereof as a lamp 
that burneth. And the Gentiles shall see thy righteousness, 
and all kings thy glory: and thou shalt be called by a new 
name, which the mouth of the Lord shall 6."1מזהם‎ And 
he not only prays himself, but he calls on us to pray: “Ye 
that make mention of the Lord, keep not silence; and give 
him no rest, till he establish, and till he make Jerusalem a 
praise in the earth.” ἢ 

Surely we are highly honoured in being thus called to 
pray with him—pray for his cause! We need not fear as 
to the success of such prayers: “ Him the Father heareth 
always.” Let us, then, who are in the outer sanctuary, 
say, in reference to that wonderful prayer we have been 
considering, which is ever rising before the throne of the 
Father from the great High Priest of our profession, Jesus, 
the Son of God, who is within the veil, “Jehovah hear 
thee. Grant thee according to thy heart’s wish, and fulfil 
all thy counsels. We will rejoice in thy salvation, and in 
the name of our God we will set up our banners: the Lord 


lIsa.lxii 1, 2. ‘‘There is considerable doubt respecting the speaker 
in this passage. The prophet, the Messiah, the Jewish people, and 
Jehovah, have each been supposed to be intended. The second opinion 
seems decidedly entitled to the preference, on the ground of the frequency 
with which the Redeemer is thus abruptly introduced by our prophet.” 
—HeEnpDERSON. There can be no doubt who speaks at the beginning of 
the preceding chapter; and it would require better reasons than I have 
seen assigned, to prove that it is another person who speaks here. Mr 
Keith, in his Jsaiah as it is, supports this view. 

2 Isa. ixii. 1, 2, 6, 7. ‘‘Efficax sit O Domine Jesu in animis tuorum 
hzc oratio, ut in te et inter se unum sint: ut videant gloriam tuam post 
vite hujus miserias, ut tecum sint et tu in eis, utque in tua delectione 
et Patris tui vivant, nullis neque sublimitatibus neque profunditatibus, 
nullis seculorum seculis ab ea divellendi. Amen et Amen.”—RUPERT. 


PART III.] CONCLUSION. 227 


fulfil all thy petitions. Now know I that the Lord saveth 
his anointed :” he hath heard him—* he will hear him from 
his holy heaven with the saving strength of his right hand.” 1 

His own wonderful address to the Father is, “Thou hast 
heard me.” “TI will declare thy name unto my brethren: 
in the midst of the congregation will I praise thee.” And 
his command to us is, “ Ye that fear the Lord, praise him: 
all ye the seed of Jacob, glorify him; and fear him, all ye 
the seed of Israel. For he hath not despised nor abhorred 
‘the affliction of the afflicted; neither hath he hid his face 
from him; but when he cried unto him, he heard.” And 
what shall be the ultimate result of the presenting and the 
answering of these prayers? “The meek shall eat, and be 
satisfied; they shall praise the Lord that seek him: your 
heart shall live for ever. All the ends of the earth shall 
remember, and turn unto the Lord; and all the kindreds of 
the nations shall worship before him. For the kingdom is 
the Lord's; and he is the governor among the nations. 
All they that be fat upon earth shall eat and worship: all 
they that go down to the dust shall bow before him; and 
none can keep alive his own soul. A seed shall serve him ; 
it shall be accounted to the Lord for a generation. They 
shall come, and shall declare his righteousness unto a people 
that shall be born, that he hath done this,’ *—that he thus 
prayed to God, and that God thus answered him; that he 
thus wrestled, and that he thus prevailed ; that he thus 
agonized, and that he thus triumphed. 

> And thus,” to borrow the singularly appropriate words of 
an old Puritan, “at length we have despatched this heavenly 


6 2 PR xxi. 91:9]. 


228 NOTE. 


prayer of our great High Priest and Intercessor, Jesus 
Christ. Christ was in heaven in his thoughts and his 
affections when he uttered it, and we have seemed some- 
times too to be in heaven while we have handled it and 
heard it. It has been a sweet and precious subject as ever 
we have dwelt upon. Here you have seen the heart of 
Jesus Christ opened, and his affections plentifully flowing 
out to his people. Oh let us search into the heart of Jesus 
Christ laid open to us in this abridgment of his intercession 
for us; that we may know it and the workings of it con- 
tinually more and more, until at last this precious prayer 
come to have its full effect, and we be taken up to be for 
ever with the Lord, that where he is, there may we be 
also. Amen."! | | 


Note A. p. 108. 


John vi. 37. 

The first point to be inquired into is the meaning of the 
phrase, * 4411 that the Father giveth me;” literally, * Everything 
which the Father giveth me.” Now, what does the Father give 
the Son? He is in Scripture represented as giving him many 
things. He “ gave him the Spirit without measure.” He gave 
him “words to speak,” ** a commandment to obey,” and ** a work 
to finish.” He gives him “to have life in himself, even as he 
has life in himself." He gave him * authority to execute judg- 
ment.” He gave him “glory.” He has given him “all judg- 
ment,” or rule, and government. He has given him “ power 
over all flesh." He has given him “all power in heaven and 
earth." He has given him *a name above every name.” But 


1 George Newton. 


NOTE. 229 


it is quite plain, that in the passage before us our Lord is 


speaking not of things, but of persons. 

Who these persons are, it is not difficult to discover. They 
are all those who come to Christ by believing in him, and are 
saved by him,—those who come to Christ, who are not cast out 
by him, the accomplishment of whose salvation is that benignant 
will of the Father which the Son came from heaven to earth to 
perform,—none of whom are to be lost, all of whom are to be 
raised up at the last day, and to enjoy everlasting life. These 
are they whom the Father gives the Son. We have thus ascer- 
tained who the persons are who are here spoken of,—they are 
all who shall be saved by Christ Jesus; but the question still 
remains to be answered, What is meant by their being given by 
the Father to Christ ? 

In the language here, as in so many other parts of the New 
Testament, there seems to be an allusion to modes of expression 
in the Old; and we must ascertain the origin of the phrase, in 
order to our satisfactorily discovering of its meaning. In the 
preceding context our Lord had spoken of himself as the true 
celestial bread, which, coming down from heaven, giveth life 
to “the world,” that is, to mankind, without reference to the 
distinction of Jew and Gentile. The manna was intended for 
the bodily support of the Jews; this heavenly bread, for the 
spiritual nourishment of mankind, of every kindred, and people, 
and tongue. The liberal, unexclusive character of the salvation 
which the Messiah came to procure and bestow is again, we 
apprehend, referred to in the words before us. The Father had 
promised to give certain persons to the Son; and all these, 
without exception, our Lord says, shall come to him. Now, who 
are the persons whom the Father has promised to give to the 
Son? ‘The answer is in the passage to which I can scarcely 
doubt our Lord mentally referred when he used the words: “I 
will declare the decree: the Lord hath said unto me, Thou art 
my Son; this day have I begotten thee. Ask of me, and 1 


200 NOTE. 


shall give thee the heathen for thine inheritance, and the utter- 
most parts of the earth for thy possession.” Nor is this promise 
at alla singular one. ‘He shall have dominion,” says David, 
speaking in the spirit of his Son and Lord—the King, and the 
King's Son,—“ He shall have dominion also from sea to sea, and 
from the river unto the ends of the earth. They that dwell in 
the wilderness shall bow before him; and his enemies shall lick 
the dust. The kings of Tarshish and of the isles shall bring 
presents: the kings of Sheba and Seba shall offer gifts. Yea, all 
kings shall fall down before him; all nations shall serve him.” 
“1 will give him,” says Jehovah by Isaiah, in reference to his 
righteous servant,—''I will give him the many as his portion, 
and he shall have the strong ones as his spoil.”  * Unto him shall 
the gathering of the people be." The * root of Jesse shall stand 
for an ensign of the people; to it shall the Gentiles seek." ‘I 
will give thee for a light to the Gentiles." ‘ Behold, these shall 
come from far; and, lo, these from the north and from the west ; 
and these from the land of Sinim." “ Behold, I have given him 
for a witness to the people, a leader and commander to the 
people. Behold, thou shalt call a nation that thou knowest not ; 
and nations that knew not thee shall run unto thee, because of 
the Lord thy God, and for the Holy One of Israel; for he hath 
glorified thee." Viewed in reference to these promises, the words 
express this idea: ‘ Vast multitudes of men of all nations, accord- 
ing to the purpose and promise of God, and by the agency of his 
Spirit, and the instrumentality of his word and providence, shall 
be given to me, delivered into my hand, so as to acknowledge 
my claims, believe my doctrines, and enjoy my salvation.’ 

Still, however, we have not obtained an answer to the ques- 
tion, What is the precise import of the Father’s giving those 
multitudes of men of every nation to Christ? By the greater 
part of evangelical interpreters the Father’s giving of men to 
Christ has been considered as equivalent to his eternal purpose 
of mercy in reference to these individuals,—his committing 


NOTE. 291 


them, as it were, in charge to his Son, in the covenant of peace, 
to be delivered by him from all the evils in which sin was to 
involve them. I have no doubt of the truth of this doctrine. It 
is based on the first principles of religion—those which refer to 
the divine character, as the infinitely wise and powerful Author 
and Governor of the universe; it is most explicitly taught in 
Scripture, especially in the first chapter of the Epistle to the 
Ephesians, and it is necessarily implied in the words now under 
consideration. Yet I cannot help thinking that the direct re- 
ference is not to the divine purpose, but to its execution. The 
ancient oracles, to which there seems a reference, are promises. 
They refer not to what was past, but what was future. The 
words, if I mistake not, are intended to be descriptive of that 
divine influence of which the Father, by the Spirit, is the 
Author, which is put forth according to the purpose which God 
has “ purposed in himself,” by which men are induced to believe 
the gospel, and, in the belief of the gospel, to come to the 
Saviour. The being given to Christ by the Father seems to be 
the same thing as what, in the 44th verse, is called the being 
* drawn" or conducted to him by the Father; and that is repre- 
sented, in the 45th verse, as equivalent to the being * so taught 
of God,” * hearing and learning of the Father,” as that they come 
to him. Men are given by God to Christ when they are brought 
to him, united to him, by that faith which is the gift of God; 
when, under the influence of his Spirit, they are made to come 
to him—that is, are led, in the belief of the truth, to exercise 
towards the Saviour all those sentiments of mind and heart 
which correspond to the different views given in the gospel of 
his person and work. 

Though, in this view of the phrase, which appears to me better 
to suit not only this place, but the other places where it occurs 
in this Gospel, it does not directly express the doctrine of personal 
election, it necessarily implies it. It ascribes faith to a divine 
benignant influence, which indicates distinguishing love towards 


7 NOTE. 


him over whose mind it is exercised, in contradistinction to him | 
over whose mind it is not exercised; and which love, just because 
it is the love of Him who is eternal and unchangeable, must be 
itself eternal and unchangeable. ‘To the question, What induces 
God to exercise on the mind of one man rather than on the mind 
of another this influence, which is at once necessary and sufüi- 
cient to bring the sinner to the Saviour? there is only one satis- 
factory reply: sovereign love. ‘‘ He has mercy, because he wills 
to have mercy: he has compassion, because he wills to have 
compassion." “All whom the Father giveth me” is, then, just 
equivalent to * all who through divine influence are led to under- 
stand and believe the truth with regard to me, and are in this 


' and these are, according 


way put under my care as the Saviour; 
to the ancient promises, * a number which no man can number, 
out of every kindred, and people, and nation, and tongue.” ΑἹ] 
these shall, at the appointed season, * come" to the Saviour, that 
is, shall exercise towards him all those sentiments of mind and 
heart to which he is entitled, and which the belief of the truth 
is calculated to produce, and which nothing else can produce.— 
Discourses and Sayings of our Lord Jesus Christ illustrated, vol. 1. 
pp. 497—501. 


A DISCOURSE 


ON THE 


RELATION OF OUR LORD’S INTERCESSION 


TO THE 


CONVERSION OF THE WORLD. 


> Ask of me, and I shall give thee the heathen for thine inheritance, and the 
uttermost parts of the earth for thy possession.”—Ps. ii. 8. 
PART I. THE DOCTRINE OF OUR LORD'S INTERCESSION 
GENERALLY. 


THE great subject of divine revelation is the salvation of a 
lost world—the deliverance of mankind from that state of 
spiritual death, of ignorance, and error, and guilt, and de- 
pravity, and misery, in which they have involved themselves 
by their violation of the divine law ; ἃ deliverance which 
includes in it, the rendering their uitimate happiness com- 
patible with the glory of God and the order of his moral 
administration, the transformation of their moral nature, 
and the making them happy in the possession of the highest 
degree of every variety of enjoyment of which their nature 
is capable, during the entire duration of their being. 

This restorative economy is uniformly in Scripture re- 
presented as originating in the sovereign benignity of God 
— the good pleasure of his goodness," * the good pleasure 


3) 


of his will," “his purpose according to election ;” and as 
accomplished through the mediation of his incarnate only- 


begotten Son. 


234 OUR LORD’S INTERCESSION. [PART I. 


This mediation consists of two parts, clearly distinct, yet 
most closely connected: the first having for its object the 
reconciling of the salvation of justly condemned men with 
the honour of God, with his rights as a moral governor, 
and with the interests of his intelligent creation generally ; 
the second having for its object the actually saving of men 
from the evils into which sin has plunged them, and putting 
them in possession of the corresponding blessings. 

The first of these is commonly termed our Lord’s atone- 
ment or sacrifice, and embraces in it the whole series of 
labours and sufferings commencing in his incarnation, and 
terminating in his death, to which he as the voluntarily 
appointed surety of sinners submitted, and by which, as a 
display of the divine displeasure against sin, and of the 
holiness and justice of God, and the reasonableness and 
excellence of his law both in its precepts and in its sanc- 
tion, it became righteous, and safe, and wise, and proper, 
for him to dispense the blessings of salvation to those who 
deserved destruction, who never could deserve anything 
else; and by which a solid foundation was thus laid for the 
harmonious manifestation of the apparently incompatible 
characters of the just God and the Saviour, in justifying 
the ungodly believing in Jesus, * grace reigning through 
righteousness unto eternal life.” 

The second part of our Lord’s mediation refers to the 
actual bestowment on individuals of the benefits for the 
communication of which to men he has opened a channel 
by his sacrifice,—a channel through which it is absolutely 
secured, that these benefits shall find their way to all those 
who were “chosen in him before the foundation of the 


PART I.] OUR LORD’S INTERCESSION. 235 


world ;” and it embraces in it the whole magnificent varied 
order of means by which the blessings of salvation are 
freely offered to all mankind without exception, and actually 
bestowed on all the many sons whom he, as the Captain of 
salvation, was appointed to bring to glory. As the reward 
of his labours and sufferings in the great cause of holiness 
and benignity, the cause of God’s glory and man’s salvation, 
he has been raised to an immortal life; “for the suffering 
of death," he has been seated by his Father at his right 
hand on his own throne; and he has received from him, as 
the supreme moral governor, power over all flesh, all power 
in heaven and in earth; that he may so administer the 
government of the world, as that the gospel of the king- 
dom may be preached to every creature under heaven, and 
eternal life be bestowed on all whom the Father has given 
him. All created beings in heaven, earth, and hell—all 
external events—all inward influences—are equally placed 
under his control, to serve the purposes of his mediation. 
In the exercise of this power and authority, and in the 
dispensation of these blessings, to which it is subservient, 
the incarnate Son is to be viewed, equally as in that series 
of labours and sufferings by which, on the earth, he finished 
the work which the Father gave him there to do, as the ap- 
pointed accredited agent of the Father, who in the economy 
of grace sustains the majesty of Divinity, “of whom are 
all things.” When all things were put under the exalted 
Redeemer, Hr was necessarily excepted who did put all 
things under him. The entire restorative system is so con- 
stituted, as that to the whole intelligent universe, “to the 
principalities and powers in heavenly places,” it may be 


236 OUR LORD’S INTERCESSION. [PART I. 


made evident “that all things are of God," that “ God is 
all in all.” It is as really in obedience to the will, in exe- 
cution of the purpose, of Divinity, that the Mediator is 
governing the world in heaven; as it was in obedience to 
this will, in execution of this purpose, that he on the earth 
expiated sin by the offering of his body once for all. Ac- 
cordingly we find, that in conducting this part of his saving 
work, the exalted Redeemer, while in essence he and the 
Father are one, acknowledges that, in the economy of 
grace, “the Father is greater than he; and in the character 
of the supreme ruler in relation to creatures, yet still a dele- 
gated ruler in reference to essential Divinity,” he calls on 
his Father, and He answers him : “ He asks of him life for 
himself and his redeemed ones,” and he obtains for himself 
and them “length of days, for ever and ever.” Hence it 
is that the second department of our Lord’s saving work 
receives the name of his intercession, as well as of his 
kingdom. 

On a subject like this, “ dark,” if any is, “ with excessive 
bright,” it is hazardous to express ourselves in other lan- 
guage than that which the Holy Ghost teaches; but as we 
have reason to suspect that we do not understand what we 
can speak of only in one set of terms, it may be permitted 
to me to remark, that the clearest idea 1 have been able to 
form on this most important topic is this, that the divine 
agency, both in external dispensation and inward influence, 
in reference to the events connected with the salvation of 
lost men—and what events are not more immediately or 
more remotely connected with this ?—is always exerted in 
consequence of the expressed will and desire of the glorified 


PART I.] OUR LORD'S INTERCESSION. 294 


God-man, Jesus Christ. This is at once the intercession 
and the kingdom of the Mediator. 

In this way the honour of the divine government is sup- 
ported. No blessing is conferred on the guilty, but on the 
account of him who is most worthy, and with whom—in 
whom—the Father cannot but be well pleased. At the 
same time, high honour, rich reward, is conferred on the 
benevolent Redeemer, in constituting his intercession, 
founded on his atonement, the only and the uniformly 
effectual means of communicating saving blessings to men ; 
and still further, a new value is, as it were, given to these 
blessings in the estimation of those on whom they are con- 
ferred, as being the answer of his prayers as well as the 
fruit of his sacrifice. 

To use the language of the great M*Laurin, * To be 
perpetually employed in giving spiritual life, and strength, 
and joy to his people, we may easily conceive is an office 
very agreeable to his kind and bountiful nature ; and surely 
every man who sincerely believes in Christ, findeth addi- 
tional consolation in spiritual blessings, by reflecting on the 
way they are derived to him,—that they carry along with 
them not only the savour of his merits, but the relish of 
his friendship.” - 

The doctrine of our Lord’s intercession is very clearly 
~ stated by the Apostle Paul, both in the Epistle to the 
Romans and in that to the Hebrews. In the first of these, 
he assures us that “it is Christ that died, yea rather, that is 
risen again, who is even at the right hand of God, who also 


1 


maketh intercession for us.”* And in the second, he teaches 


1 Rom. viii. 94. 


238 OUR LORD’S INTERCESSION. [PART I. 


us that “ He is able to save to the uttermost them that come 
unto God by him, seeing he ever liveth to make intercession 
for them."! 

Attempts have been made, we are aware, to explain 
away these texts, as if “to make intercession” were merely 
equivalent to, * favourably to interpose in behalf of," with- 
out defining anything as to the mode of the favourable 
interposition ; and though this is certainly to depart from 
the plain, obvious, ordinary meaning of the term, this mode 
of interpretation might have been accounted plausible, were 
it not that the fact of the Messiah’s interposing favourably 
for his people by prayer or intercession is so clearly re- 
ferred to in the prophetic Scriptures, and had we not so 
remarkable a specimen of this kind of interposition recorded 
in the gospel history. 

In the book of Psalms, in which “it is written of the 
Messiah,” we find it stated that he, respecting whom God 
had given a particular charge to his angels to keep him in 
all his ways, should “ call on Him, and He would answer 
him ;"? that He should “ give him his heart's desire, and 
not withhold the request of his lips ;” that on his asking of 
Him life, He should give it him, “ even length of days for 
ever and ever ;"? that he “ should cry to him, Father," and 
that in answer, He should “ make him his first-born, higher 
than the kings of the earth;”* that he should, having 
“ poured out his soul to death,” * make intercession for the 
transgressors ;"? and the Anointed of the Lord is repre- 
sented as saying, “ that for Zion’s sake he would not rest” 


1 Heb. vii. 25. 2 Ps. xci. 15. S ,ה‎ ee ας 
% Pa. lxxxix, 20-27, 1. in. 12. 


PART ךז‎ OUR LORD'S INTERCESSION. 239 


“till her righteousness went forth as light, and her salva- 
tion as a lamp that burneth.”* 

But the distinctest information we have respecting the 
intercession of our Lord, properly so called, is to be found 
in that wonderful prayer contained in the seventeenth 
chapter of the Gospel by John, in which we find him inter- 
ceding for blessings to himself, his apostles, and his people 
in all ages, on the ground of his having finished the work 
the Father had given him to do on the earth. It is im- 
possible to read that prayer without being persuaded that 
it is intended as a specimen of the. manner in which he 
interposes in our behalf as our advocate with the Father, 
especially when we hear himself distinctly say, “These 
things I speak in the world, that my joy may be fulfilled 
in them.” 

In thinking of our Lord’s intercession, we are carefully 
to exclude from the idea we form of it, everything that is 
inconsistent with that state of perfect happiness and con- 
summate dignity which he now enjoys. We are not to 
figure him as * in the days of his flesh, offering up prayers 
and supplications with strong crying and tears ;" yet neither 
are we, by the artifices of a generalizing criticism, to ex- 
plain away the obvious meaning of the phraseology of in- 
spired Scripture, in order to gratify that high thing within 
us, which is continually tempting us to endeavour to con- 
form the doings of Divinity, in our conceptions of them, 
to our contracted and frequently mistaken notions of what 
is becoming and proper, in opposition to his own repre- 
sentation of them. 


1 Isa. lxi 1, 2. 


240 OUR LORD’S INTERCESSION. [PART II. 


It is a poor exchange, when we find ourselves, as in the 
case before us, in possession of a cold dry abstraction, in- 
stead of the powerful motives to Christian duty, and the 
strong consolations amid suffering, with which the doctrine 
of our Lord’s intercession, literally understood, is so replete 
to the Christian mind. There is a danger in interpret- 
ing everything literally in the Scripture accounts of the 
economy of salvation, and some good men have in this 
way introduced much confusion into the theory of redemp- 
tion, leading to mystic notions and enthusiastic feelings ; 
but there is a hazard, too, of finding more figures in these 
accounts than really exist there, and thereby mutilating the 
divine revelation ; and from the peculiar genius of our 
times, this last extreme is that into which we are most 
likely to fall. 

It would be a delightful employment to enter at large 
into an illustration of our Lord’s intercession in all its 
numerous and important bearings—doctrinal, experimental, 
and practical. But my special purpose is to consider a 
little what place the great missionary enterprise, the con- 
version of the world, has in the Redeemer’s intercession, 
and what influence the truth on this subject should have 
on our thoughts and feelings and actions in reference to 
that enterprise. 


PART .זז‎ THE DOCTRINE OF OUR LORD’S INTERCESSION IN 
REFERENCE TO THE CONVERSION OF THE WORLD. 


The whole truth on the first of these subjects may be 
expressed in two words. "The great object of rightly aimed 
missionary enterprise, and the grand means of efficient 


SEC. I.] FOR THE CONVERSION OF THE WORLD. 24] 


missionary enterprise, are equally the subject of our Lord's 
intercession. He prays for the conversion of the world, 
and he prays for that which is at once absolutely necessary 
and completely sufficient to secure the conversion of the 
world. 


$ 1. The conversion of the world a subject of our Lord’ s 
antercession. 


And, first, our Lord prays for the object of all rightly 
aimed Christian missionary enterprise. And what is that? 
The diffusion of the Christian revelation throughout the 
whole inhabited globe, and the conversion of mankind—of 
all nations—to the knowledge, and love, and service, and 
enjoyment of the only true God and the only effectual 
Saviour. The great design of our Lord’s incarnation, and 
sufferings, and death, was to make a revelation of God, and 
redeem to himself and to his Father an innumerable mul- 
titude, “out of all nations, and kindreds, and people, and 
tongues,” that through that revelation they might obtain 
eternal life. In exact agreement with this design is the 
commandment which he gave to his holy apostles before he 
left the earth for heaven, to “go into all the world and 
preach the gospel to every creature.” 

It might well be expected, that what Tiris the great 
design of the incarnation, and the great subject of the 
apostolie commission, should have a place, and a high one, 
in our Lord's intercessory prayers. And we find that it has 
so. “Ask of me,” says the Father to the Son, whom he has 
constituted his King on his holy hill of Zion, —« Ask of me, 
and I will give thee the heathen for thine inheritance, and 

Q 


. . 
942 OUR LORD'S INTERCESSION [PART II. 


the uttermost parts of the earth for thy possession." These 
words, to a person accustomed to interpret the phraseology 
of prophetical Scripture, plainly teach that “in that day,"— 
the period referred to—the period of the Messianic economy, 
—the Son should ask of the Father, and, in answer to his 
prayer, should receive from him “the heathen as his 
inheritance, and the uttermost parts of the earth as his 
possession.” In the eighty-ninth Psalm, Jehovah makes 
promises to his “ Holy One"—* the Mighty One” he had 
raised up—“ his anointed servant,"—that “ his horn should 
be exalted,” and that “he would set his hand in the sea, 
and his right hand in the rivers Depending on these 
promises, Messiah cries to him who had made them, * My 
Father, my Father!” and, in answer to the filial appeal, 
Jehovah makes * his first-born higher than the kings of any 
land.” In the sixty-second chapter of Isaiah, Messiah— 
described in the beginning of the sixty-first chapter as 
“anointed by the Lord, to proclaim the acceptable year 
of the Lord”—appears as an earnest intercessor in behalf 
of the great object of missionary enterprise: “ For Zion’s 
sake will I not hold my peace, and for Jerusalem’s sake 1 
will not rest, until the righteousness thereof go forth as 
brightness, and the salvation thereof as a lamp that burneth. 
And the Gentiles shall see thy righteousness, and all 
kings thy glory.” In the seventeenth chapter of John, 
already alluded to as the infallible picture of our inter- 
ceding High Priest, we find him praying, with peculiar 
earnestness, that the world might be brought to know and 
acknowledge that the Father had sent him, and thus obtain 
that eternal life which consists in knowing the only true 


SEC. II.] FOR THE CONVERSION OF THE WORLD. 243 


God, and Jesus Christ, whom he has sent. [5 it not plain, 
then, that the great object of all rightly aimed missionary 
enterprise is the subject of the Saviour’s intercession ? 


§ 2. The means of the conversion of the world, the subject of 
our Lord’s intercession. 


But, secondly, the grand means of efficient missionary 
enterprise are also the subject of the Saviour’s intercession. 
The secondary means of gaining the object of missions are 
numerous and diversified. The education of missionaries 
—the preaching of the gospel by them—the translation, 
and publication, and circulation of the sacred Scriptures in 
all the languages of the many-tongued earth—the collection 
of funds to defray the expenses connected with all these 
exertions,—these and many other means must be employed 
to gain the great object of Christian missions. 1 have no 
doubt the great Intercessor prays with regard to every one 
of these. We may forget some of them, all of them, in 
our prayers; he forgets none of them. 

But there are two great means for promoting the object 
of missions—the one primary, the other secondary—which 
we know, from the most express testimony of Scripture, 
form subjects of the Saviour’s intercession.. I refer to the 
influence of the Holy Ghost, and to union of mind, will, 
aim, and exertion among true Christians. 


(1.) The grand primary means, the influence of the Hoiy 
Ghost. 


The great primary means of successful missionary exer- 


tion—the influence of the Spirit—is the subject of the 


244 OUR LORD'S INTERCESSION [PART II. 


Saviour’s intercession. Who doubts that this is the grand 
primary means? Just as this is communicated, does mis- 
sionary enterprise succeed ; just in the degree in which it 
is withheld, does missionary enterprise languish. This in- 
fluence is necessary to make men Christians, and produce 
that supreme regard for the glory of God, and that, ardent 
sympathy for the miseries of a perishing world, which are 
the elementary principles of all right missionary exertion. 
It is this influence which induces men, from such principles, 
cheerfully to devote their time, their talents, their property 
to this object. It is this which gives the wisdom to form 
and the energy to prosecute such undertakings. It is this 
which can alone break down the middle walls of partition 
among Christians, and lead them to combine their energies, 
and thus render them capable of exertions to which, in 
their disjointed state, they are inadequate. It is this in- 
fluence only which can form really efficient missionaries, 
and fit them for their peculiarly difficult duties, and sustain 
them amid their peculiarly severe trials. And after they 
are on the field, and acting every part of good soldiers of 
Christ Jesus, it is this influence only which can make their 
exertions, even in a single instance, effectual for the great 
object in view. Was there ever a soul converted, but by 
the Holy Ghost? “Not by might, nor by power, but Ly 
my Spirit, saith the Lord.” It is plain, then, that, in. the 
business of Christian missions, divine influence is all-im- 
portant. 

Now, if we know certainly anything about the subjects 
of our Lord’s intercession, we know that the communication 
of divine influence—its communication for the conversion 


SEC. I1.] FOR THE CONVERSION OF THE WORLD. - 245 


of the world—is one of them. We know that, to remove 
the obstacles in the way of the communication of divine 
influence, was a leading design of his expiatory sufferings : 
> Christ hath redeemed us from the curse of the law, having 
become a curse in our room,” not only “that the blessing of 
Abraham”—a free and full justification through believing 
—‘“should come on the Gentiles, but that we should obtain 
the promised Spirit through believing.”* This communi- 
cation, as the end of his toils and sufferings, must be the 
object of his desire; and it is by means of the expression of 
this desire—in other words, through his intercession—that 
the communication actually takes place. The Spirit was 
not given till Jesus was glorified. “It is expedient for you,” 
said he, “that I go away: for if I go not away, the Com- 
forter will not come ; but if I go, I will send him to you.” ל‎ 
And.as to the way in which he is to send him, what can be 
more explicit than the following statement: “I will pray 
the Father, and he will send you another Comforter, who 
will abide with you for ever?” * And then, as to the object 
of this Comforter coming, for which our Lord prays, how 
clearly does he intimate that that is the conversion of the 
world! ‘ When he is come, he will convince the world of 
sin, and of righteousness, and of judgment: of sin, because 
they believe not on me; of righteousness, because I go to 
my Father, and ye see me no more; of judgment, because 
the prince of this world is judged.” * When the world is 
thus convinced, the world will be converted, and the great 
object of Christian missions completely gained. 


1 Gal. tii. 13, 14. 2 John xvi. 7. 
3 John xiv. 16. 4 John xvi. 8-11. 


246 OUR LORD’S INTERCESSION . [PART II. 


(2.) The grand secondary means—the union of Christians 
in mind, will, aim, and operation with the Father 
and the Son. 


As the influence of the Holy Ghost is the great primary 
-means of the conversion of the world, so the union of 
Christians with him and his Father, and with one another, 
in mind, will, aim, and operation, is the great secondary 
means. think the question must often come up in a 
reflecting Christian's mind, Why has not the world long 
ago been converted? And the answer is not far to seek. 
Christians have not been one with their Lord and his 
Father, and with one another. 'The divisions among Chris- 
tians have prevented them from making the exertions neces- 
sary to the conversion of the world, and have thrown 
obstacles in the way of the success of such imperfect 
attempts as, in their divided state, they have made. Till 
Christians are more closely united among themselves, by 
being all more closely united in mind and heart to God, the 
conversion of the world cannot be accomplished. Now, 
this also 18 the subject of the intercession of our Lord: 
this also our Lord asks of his Father, in order to the 
heathen becoming his inheritance, and the uttermost ends 
of the earth his possession. How striking these words: 
* Neither pray I for these alone, but for them also which 
shall believe on me through their word; that they all may 
be one; as thou, Father, art in me, and I in thee, that they 
also may be one in us: that the world may believe that thou 
hast sent me. And the glory which thou gavest me I have 
given them ; that they may be one, even as we are one: I 


SEC. II.] FOR THE CONVERSION OF THE WORLD. 941 


in them, and thou in me, that they may be made perfect in 
one; and that the world may know that thou hast sent me, 
and hast loved them, as thou hast loved me." ! 

It has thus, I think, been very fully demonstrated, that 
missionary enterprise, in its object and in its means, pri- 
mary and secondary, is the subject of the intercession of 
our Lord. It is surely a fair corollary from this demonstra- 
tion, that wE ought to pray for that for which our Saviour 
prays. In this he hath set us an example, that we should 
follow his steps. 

Let us then pray for the conversion of the world. Let 
us do so: for thus God will be glorified. Let us do so: for 
thus Christ will be gratified; he will “see of the travail of 


2) 


his soul, and be satisfied.” Let us do so: for thus men will 
be saved. Let us do so: for thus Satan will be mortified. 
Let us do so: for thus the church on earth will be 
increased. Let us do so: for thus the church in heaven 
will be delighted; there will be joy among the angels in 
heaven—joy too, surely, among the spirits of the just 
made perfect. Let this, then, be our constant. prayer, as 
it is His: “ Let thy way be known on the earth, and thy 
saving health to all nations. Let the people praise thee, O 
Lord; let all the people praise thee.” “Let the whole 
earth be filled with thy glory.” “ Let thy glory be revealed, 
and let all flesh see it together." “ Hallowed be thy name; 
thy kingdom come; thy will be done in earth, as it is in 
heaven.” 

Let us pray for the shedding forth abundantly of the 
influence of the good Spirit on the church and on the 

1 John xvii. 20-23. 


248 OUR LORD’S INTERCESSION [PART il. 


world. Nothing is done to purpose but in proportion as 
thisis done. * Upon the land of my people shall come up 
briars and thorns,” until “the Spirit is poured upon us from 
on high;” “and the wilderness be a fruitful field, and the 
fruitful field be counted for a forest. Then judgment shall 
dwell in the wilderness, and righteousness remain in the 
fruitful field; and the work of righteousness shall be peace, 
and the effect of righteousness quietness and assurance for 
ever.” Let then our prayer be, ‘ Pour water on us; we are 
thirsty : pour floods on us; we are as the dry ground: pour 
out thy Spirit on our seed, thy blessing on our offspring. 
Deny us not thy grace; uphold us by thy free Spirit. 
Drop down, ye heavens, from above, and let the skies pour 
forth righteousness: let the earth open, and let them, bring 
forth salvation, and let righteousness spring up together. 
Send forth thy Spirit, that there may be a new creation, 
and renew the face of the earth. Come, come, O Spirit of 
the Lord, from the four winds; breathe on a dead church, 
on a dead world, that they may live.” And what encourage- 
ment have we to present these prayers! Jesus presents 
them, and him the Father hears always; and this is the 
promise: “Ask, and ye shall receive; seek, and ye shall 
find; knock, and it shall be opened unto you.” “If ye, 
being evil, know how to give good gifts to your children, 
how much more shall God give the Holy Spirit to those 
who ask him ?” 

Finally, let us pray for the union of Christians—their 
union with the Father and the Son, and their union with 
each other. * Pray for the peace of Jerusalem: they shall 
prosper who love her." Pray that “the envy of Ephraim 


SEC. II.] FOR THE CONVERSION OF THE WORLD. 249 


may depart; that Ephraim may not énvy Judah, nor Judah 
vex Ephraim; but that they may fly upon the shoulders of 
the Philistines toward the west, and spoil them of the east 
together; that they may lay their hands on Edom and 
Moab, and that the children of Ammon may obey them.” ’ 
Pray that, as a united, well-disciplined host, the armies of 
heaven, instead of turning their arms against each other, 
may all, clothed in fine linen white and clean, follow on 
white horses the Captain of their salvation,—him who is 
> faithful and true, whose name is the Word of God, whose 
eyes are as a flame of fire, on whose head are many crowns, 
and who is clothed in a vesture dipped in blood, when he 
goes forth on his white horse in righteousness to judge aud 
make war,"—* a willing people in the day of his power;" 
and that, while *he in his majesty rides prosperously, 
because of meekness, and truth, and righteousness, and his 
right hand teaches him terrible things, and his arrows are 
sharp in the heart of his enemies," their weapons: 01 war- 
fare, not carnal, but mighty through God, may “ pull down 
strongholds, cast down imaginations, and every high thing 
that exalteth itself against the knowledge of God, and bring 
into captivity every thought to the obedience of Christ." 
And for this purpose pray for “the perfecting of the saints, 
for the edifying of the body of Christ,” “till we all come in 
the unity of the faith, and of the knowledge of the Son of 
God, unto a perfect man—unto the measure of the stature 
of the fulness of Christ" Pray that the love of Christians 
may “abound yet more and more in knowledge and in all 
judgment, that they may approve things that are excellent, 


1 Ps, cxxii. 6; Isa. xi. 13, 14. 


250 OUR LORD’S INTERCESSION. [PART II. 


and be sincere and without offence till the day of Christ.” 
Pray that the “ God of patience and consolation may grant 
Christians to be like-minded one towards another according 
to Christ Jesus, that they may with one mind and heart 
glorify God, even the Father of our Lord Jesus Christ.” 

And while we pray for these things, let our conduct cor- 
respond with our prayers. Can we pray for the conversion 
of the world, and yet not give for the conversion of the 
world—not work for the conversion of the world? How 
dare we pray for that which we are not doing everything in 
our power to further? Is it not to mock God, to ask him 
alone to do that which he requires us to do in the sphere of 
our ability ? 

While we pray for the Spirit for ourselves and for the 
world, let us take care that we do not vex and grieve him, 
by living in the neglect of known duty, in the commission 
of known sin. What an insult to the Spirit, to ask his 
influence for ourselves and others, while we are resisting 
his influence! 

When we pray for union among Christians, as necessary 
to the conversion of the world, let us guard against a sec- 
tarian spirit. Let us beware of confounding conversion to 
Christ with proselytism to our section of the Christian 
church. Let us seek more and more ardently for that 
personal union with Christ which will unite us with all his 
true people. Let us seek the one Spirit, persuaded that it is 
only as influenced by him that we shall be one with God, 
one with Christ, and one with our Christian brethren. 

If we thus act, we may rest satisfied that our prayers, 
along with Christ’s prayers, for the conversion of the world, 


PART IIL] PRACTICAL BEARING OF THE DOCTRINE. 251 


for the influence of the Spirit, for the union of Christians, 
shall assuredly come before God as a sacrifice of a sweet- 
smelling savour, and bring down an answer of peace. But 
“if we regard iniquity in our heart, God will not hear us.” 
May we all have reason to say, “ But verily we know God 
hath heard us, and hath attended to the voice of our prayer. 
Blessed be God, who hath not turned away our prayer from 
him, nor his mercy from us.” ! 

Prayer on such subjects, without exertion, is impious 
mockery ; exertion without prayer is presumptuous folly; 
prayer and exertion combined are piety and wisdom. 
Let us imitate our Lord. He works as well as prays. 
Let us, in our immeasurably lower and narrower sphere, 
show that we are “one spirit” with him, by working and 
praying, praying and working, that the “heathen may be 
made his inheritance, the uttermost parts of the earth his 
possession.” 


PART III. PRACTICAL BEARING OF THE DOCTRINE OF 
OUR LORD’S INTERCESSION FOR THE CONVERSION OF 
THE WORLD. 


Let us now attempt to unfold to you the powerful influ- 
ence which the truth on this subject, if but understood and 
believed, is calculated to exert in a variety of ways on the 
mind of Christians, in stimulating and encouraging them to 
prosecute with untiring perseverance, and even with ever- 
increasing ardour, the high and holy enterprise in which 
the church of Christ is engaged as her appropriate 

LPs xvn 18, 19i 


252 OUR LORD'S INTERCESSION. [PART III. 


vocation,—-the subjugation of a rebel world to submission 
to the authority and grace of their Lord, who is, and who 
ought to bé acknowledged, “Lord of all.’ The fact of 
our Lord's making the missionary enterprise the subject 
of his intercession, clearly proves and strikingly illustrates 
the desirableness, the importance, the practicability, and 
the absolutely certain ultimate success, of that enterprise ; 
while at the same time it makes it very evident, that in 
making exertions and sacrifices to promote it, Christians 
are doing what must be well-pleasing to their Lord and 
King. If we can make out this proposition, we must surely 
be admitted to have succeeded in showing that the fact of 
our Lord's making the missionary enterprise, both as to its 
object and the means of attaining that object, the subject 
of his intercession, 18 richly replete with motive and en- 
couragement to earnest persevering effort on the part 
of Christians in prosecuting this enterprise. Let us in 
succession examine the various parts of this complex pro- 
position. 


§ 1. Jt shows that the conversion of the world is desirable. 


I observe, then, in the first place, that the fact of our 
Lord's making the conversion of the world the subject 
of his intercession, shows that it is a desirable object. It 
might be thought that on this subject all men would be 
agreed. But it is not so. It has been maintained that 
Christianity is not fitted for men in all cireumstances,— 
that there is no such thing as absolute religious truth,— 
that, in the development of human civilisation, varying 
forms of faith naturally emerge to suit the circumstances, 


SEC. I.] PRACTICAL BEARING OF THE DOCTRINE. 5 


—that to the great ruling power of the universe all these 
forms are equally agreeable,—and that an attempt to im- 
pose on Mohammedan or pagan nations a creed and a 
worship perhaps in themselves superior to those which 
prevail among them, but for which their habits and cir- 
cumstances render them unfit, cannot be extensively or 
permanently successful, and looking at it in all its bear- 
ings, being calculated to do more harm than good in 
unsettling all their ideas about what is true and right, is 
by no means desirable. It has often been said, Why 
disturb the minds of the Moslem and Buddhists of India? 
They are as good men, and they are more easily managed 
subjects, than if you were making bad Christians of them ; 
and good Christians of them you will never make. 

It is amazing how an educated man with a grave face 
can enunciate such enormous absurdities. Surely these 
men, “ professing themselves to be wise,” prove themselves 
“fools.” "Take their own low ground, from which nothing 
unseen or eternal can be descried—the seen and the tem- 
poral stretching to the utmost horizon, bounded to them 
by no everlasting hills: take their own low ground, and, 
: comparing the state of nations who enjoy Christianity and 
those who are destitute of it, say if it is not desirable that 
ali nations should be christianized. Is the alternation of 
starvation and gluttony, which characterizes the savage 
state, a better thing than the regular decent meals of 
civilised men? Is nakedness preferable to comfortable 
clothing ? — foul promiscuous concubinage to marriage, 
“honourable in all?" Is it better that life and property 
should be secure or insecure? Are the polluted bloody 


254 OUR LORD’S INTERCESSION. [PART III. 


orgies of Juggernaut more conducive to secular happiness 
than the rites of Christian worship? Whether has the 
man of Britain or the man of Japan the larger share of 
enjoyment during the present state? Is it not certain that 
Christianity always brings along with it, in their purest 
form and in abundant measure, the blessings of civilisation, 
and that all the forms of false religion check man’s progress 
in almost every path of improvement ? 

But I cannot consent to continue to occupy their low 
ground. I take the high, secure standing which divine 
revelation gives me; and, discerning the God who is in- 
visible, and the world that is unseen,—looking at man in 
his connection with a personal Divinity, the holy and be- 
nignant as well as powerful and wise Governor of the 
world, and with an eternity which, according as man is 
prepared for meeting it, is to him full of all that is most 
dreadful, or all that is most desirable,—I ask if the conver- 
sion of the world be not a consummation most devoutly to 
be wished for? Is not God infinitely great and good, vener- 
able and lovely ? As being the Creator, is he not the sole 
and rightful proprietor and governor of his own world ? 
Is it desirable that men, capable of knowing and loving 
and serving him, should live as if no such being existed 
—aliens from him, rebels against him? | Is it not most 
meet that all intelligent beings should know and acknow- 
ledge the supreme excellence and loveliness, and in the 
sanctuary of their.intellectual and active natures yield to 
him the tribute of supreme reverence and love? [5 it not 
desirable that *the glory of the Lord should be revealed, 
so that all flesh may see it together?” Is it not desirable, 


SEC. I.] PRACTICAL BEARING OF THE DOCTRINE. 255 


so far as man is concerned, that he should know and love 
the only living and true God—that he should possess his 
favour, bear Ais image in purity, and in happiness enjoy his 
fellowship? Is it not desirable that man's eternity should 
be a constant ascent in knowledge, purity, and happiness, 
instead of a hopeless descent in guilt, depravity, and 
wretchedness ? [5 it not desirable that the object for 
which the Son of God became incarnate, and suffered, and 
died on the cross, should be gained? Is it not desirable 
that oppression, slavery, war, and all the other “ works of. 
the devil," should be destroyed ? 

But I wish to fix your minds on that proof and illustra- 
tion of it furnished by the fact of its being the subject of 
the Saviour's constant earnest intercession. Whatever is 
an object of desire to him, who is at once perfect in. know- 
ledge and in wisdom, must be desirable. He could not 
desire it, if it were not desirable; he could not strongly 
desire it as he does, and shows that he does, by his constant 
earnest intercession, if it were not in a high degree desir- 
able. If he desires it, surely we may desire it; and if we 
may desire it, we may—we ought—to take the means with- 
in our reach for having our desire accomplished. But not 
only is our Lord's intercession for the cause of the world a 
proof that the conversion of the world is in itself a desirable 
thing, but it furnishes us with an additional reason for 
desiring it. The mere fact that He, our best friend, desires 
it asa thing he has very much set his heart on, even though 
we could not see it to be so desirable in itself as we must 
do if we look at it attentively, ought to make us desire it, 
and ought to urge us to do all in our power to accelerate 


256 OUR LORD’S INTERCESSION. [PART IE 


that which we know he desires. This. thought: will, how- 
ever, come more prominently before us in another part of 
our illustrations. Enough has been said to show that the | 
conversion of the world is a desirable thing, and that the 
intercession of Christ for that purpose demonstrates this. 


§ 2. It shows that the conversion of the world s important. 


I observe, in the second place, that the fact of our Lord's 
making the conversion of the world the subject of his inter- 
cession, shows that it is an important object. Missionary 
enterprise long was, and to a considerable—but, blessed be 
God, every day a diminishing—estent is, the object of 
contempt and scorn on the part of the wise men of the 
world. The great majority of those most distinguished for 
secular wealth, and dignity, and literature, used to stig- 
matize all attempts to convert the world as either artful 
schemes on the part of men who wish to distinguish them- 
selves at the expense of their credulóus neighbours, or . 
wild dreams of well-intentioned but wrongheaded fanatics. 
The wonderful success of modern missions, especially in 
promoting the cause of civilisation and science, a subject 
which the men we are speaking of are capable of appre- 
ciating, has gone a great way to modify and even to alter 
such views. Still, however, the world, the unbelieving 
world, which is the great body of mankind—inciudmg the 
great majority of men of mark for wealth, and honour, and 
literature—regard with cold indifference, with contempt, if 
not decided opposition, missionary undertakings. Christians 
live in the world, and many of their severest trials rise out 
of their position. It is a difficult thing to resist the in- 


SEC. II.] PRACTICAL BEARING OF THE DOCTRINE. 257 


fluence of widely spread opinion, even when there is a 
strong and well-founded conviction that it is groundless. 
This influence is. felt in a degree sometimes not suspected, 
and at other times unwillingly acknowledged, by genuine 
friends of missions, who are called on to mingle much in 
circles where all such subjects are seen only in the false 
and shifting lights of the present evil world. It is of im- 
| portance that the Christian should be constantly on his 
guard against this encroaching, misleading influence; and 
for this purpose, that he habitually contemplate the mis- 
sionary enterprise in the pure light of divine revelation— 
the light of heaven—the light of eternity. 

And when thus contemplated, what magnificent interests 
does it appear to involve! "The honour and stability of 
Britain's throne—the liberty, order, and prosperity of 
Britain's people,—these are felt by us all to be high and 
important interests. But what are these compared with 
the glory of Jehovah’s great name, the honour of his moral 
administration, the happiness of his wide-spread, intelligent, 
immortal subjects; the increase of his church, the happi- 
ness of his world! What a noble object of ambition is the 
salvation of souls! In the salvation of a single soul, what 
an immensity of evil, the worst kind of evil, is prevented ; 
of good, the best kind of good, is secured, —prevented and 
secured for ever! All the evil endured and all the good 
enjoyed on earth, by all the individuals who have lived on 
it since the creation, are infinitely inadequate measures of 
these. And in the missionary enterprise, we contemplate 
the salvation of innumerable souls, otherwise hopelessly 


lost, —“ a multitude which no man can number, out of all 
R 


258 OUR LORD’S INTERCESSION. [PART III. 


nations, and kindreds, and people, and tongues.” Besides, 
if difficulty give dignity to an enterprise, how many, how 
great, are the difficulties to be encountered here,—enough 
to task to the uttermost all man's capacities of thought and 
action ! 

When tempted to doubt of the dignity and importance 
of the cause of missions, let us repair to Calvary, and gaze 
on the expiring God-man ; and think, ‘Hx dies that men 
may be brought to God, that the world may not perish, 
but have everlasting life” That must be a glorious object 
for which HE lays down his life. The created being is 
ennobled who is permitted in any way to take part in it. 
This is the most striking of all demonstrations of the im- 
portance and dignity of the missionary enterprise. 

Dut next to this comes that which our subject brings 
before our mind. Who can form an adequate estimate of 
the comprehensiveness and soundness of the judgments 
formed by the God-man Christ Jesus, —him in whom are . 
lodged all the treasures of wisdom and. knowledge,—him 
“in whom dwelleth all the fulness of the Godhead bodily !” 
He thinks the missionary cause worthy of a principal place - 
in his prayers. | 

It would not, I apprehend, be easy to find a juster 
measure of the degree of interest and importance which a 
₪000 man attaches to any particular object, than the fre- 
quency and fervour of his prayers in reference to it. Ifa 
pious man does not pray much about a particular subject, 
it is a proof that he does not consider it as a matter of very 
great importance: a sense of the importance of any cause 
or event in which he is interested is sure to send him to his 


SEC. III.] PRACTICAL BEARING OF THE DOCTRINE. 259 


closet, and bring him to his knees. On the other hand, if 
a man think a thing to be of very great importance, and 
yet do not pray much about it, it is a proof that, whatever 
profession he may make, he is not a truly pious man. 

Surely the thought that he, who is “the only wise God” 
as well as “our Saviour Jesus Christ," gives such a proof 
of his having formed a high estimate of the importance of 
the conversion of the world, should raise us, in prosecuting 
this object, above the paralysing influence of the low esti- 
mate of it formed by short-sighted men, who compliment 
each other on their wisdom, while in the estimation of God 
they are fools; and we may well account ourselves honoured 
in constantly labouring in a cause for which the Saviour 
laid down his life, and though now exalted to “the right 
hand of the Majesty on high," does not think it beneath 
him continually to intercede. 


§ 3. Jt shows that the conversion of the world is 
practicable. 


I observe, in the third place, that the fact that our Lord 
makes the conversion of the world the subject of his inter- 
cession, shows that it is practicable. The enterprise is 
obviously a very difficult one. How difficult to convert a 
single soul! How difficult to convert millions of souls! 
How many moral miracles does the christianizing, in the 
true sense of the word, a single heathen embrace! and this 
must take place in hundreds of millions of instances before 
the world be converted. And then add to this the difh- 
culty rising out of the depravity common to the race, the 


obstructions thrown in the way by long-established systems 


200 ; OUR LORD’S INTERCESSION. [PART III. 


of religious imposture and civil despotism, which see the 
destruction of their power in the progress of Christianity. 
How utterly inadequate are all mere human means for 
gaining such an object! How powerless human strength 
in struggling with such adversaries! When this very natu- 
ral course of thought is entered on by the mind, a feeling 
of hopelessness is in danger of taking possession of the 
heart. 

But the enterprise, though difficult, is not impracticable. 
Our Lord would not pray for what he knows to be imprac- 
ticable. His praying for it proves its practicability. His 
prayers have divine power to back them. He has only to 
pray for influence, and it is put forth. He has only to 
pray for an event, and it takes place. His intercession can 
secure for the human agents everything that is necessary 
to qualify them for their work. They need much; but 
they do not need more than the Holy Ghost. And he is 
always given by the Father when he is asked for by the 
Son. His intercession can secure everything necessary to 
make their exertions effectual. “here is no human heart 
so firmly bolted, but the Holy Spirit, given in answer to 
the intercession of the Son, can open it for the entrance 
of the truth. There is no system of priestly imposture 
or despotic rule which can stand before the power of the 
Father put forth by the Spirit in answer to the prayers of 
his Son. When he calls, the Father is sure to answer. 
When he asks, the Father is sure to give. When he cries, 
> My Father"—* My God" —* Rock of my salvation,” 
the Father will, according to his promises, * beat down his 
foes before his face, and plague them that hate him;” “he 


SEC. IV.] PRACTICAL BEARING OF THE DOCTRINE. 261 


will set his hand in the sea, and his right hand in the rivers ; 
he wil make him his first-born, higher than the kings of 
the earth." In answer to our Lord's intercessions, divine 
grace will prove sufficient for all engaged in the good 
work; and what to man would have been impossible, will 
with God, using human instrumentality, be found not only - 
practicable, but easy. There is plainly nothing requisite to 
gain the desired end that is not within the reach of the 
Saviours prayers. They have the resources of infinite 
wisdom and power at their disposal. The work, for the 
success of which he prays, never can be impracticable, for 
> with God nothing is impossible;" and God will do what- 
ever his Son asks him to do. 


§ 4. It shows that the conversion of the world is absolutely 
certain. 


I observe, in the fourth place, that the fact that the con- 
version of the world is the subject of our Lord's interces- 
sion, shows that its ultimate attainment is absolutely certain. 
The conversion of the world is more than a possible thing. 
It is as certain as anything future can be. It is as certain 
as the God who has the entire control of the future can 
make it. “The earth shall be full of the knowledge of the 
Lord, as the waters cover the sea. The glory of the Lord 
shall be revealed, and all flesh shall see it together: All 
kings shall fall down" before the Messiah—the King, and 
the King's son-—“ all nations shall serve him.” “ All people, 
nations, and languages shall serve him; his dominion shall 
be an everlasting dominion, which shall not pass away ; and 
his kingdom that which shall not -be destroyed.” 8 


262 OUR LORD’S INTERCESSION. [PART III. 


gospel must be preached for a testimony to all nations. 
“The kingdoms of this world shall become the kingdom of 
our Lord and his Christ, and he shall reign for ever and 
ever.” He, whose words these are, never denies himself. 
“ He is not a man, that he should lie; nor the son of man, 
that he should repent. Hath he said it, and shall he not 
do it? Hath he spoken it, and shall he not make it 
good ?” 

That which was the object of the Saviour's death—that 
which is the subject of the Saviour’s intercession—must 
take place. He was lifted up that all men might be drawn 
to him; and he died not as a fool dieth. He must “see of 
the travail of his soul, and be satisfied.” He who knows 
the will of the Father, can present no fruitless prayer. 
* Him the Father heareth always.” If he ask—and we 
know he does ask—the Father “ will give him the heathen 
for his inheritance, and the uttermost parts of the earth for 
his possession." Whether we take a part in the great work 
or not, its ultimate success is in no degree doubtful. We 
may indeed shut ourselves out from having a part in the 
reward of the faithful servants of our Lord ; but we cannot 
prevent the triumph of his kingdom. | He must reign, for 
his Father hath said it. Particular missionary enterprises 
may fail—though I apprehend few have failed, except 
where there has been a decided want of persevering effort 
on the part of Christians—but the general missionary enter- - 
prise must be successful. When anything approaching to 
mistrust on this subject is making way in our minds, let us 
think of the intercession of Christ, and we must be re- 
assured and re-invigorated. | * Now know I that the Lord 


SEC. V.] PRACTICAL BEARING OF THE DOCTRINE. 263 


saveth his anointed ; he will hear him from his holy heaven, 
with the strength of his right hand." The fact that our 
Lord intercedes for the conversion of the world, thus proves 
that it is desirable, important, practicable, certain. 


§ 5. It shows that endeavours to convert the world must be 
pleasing to the Lord. 


The only other remark I have to make is, that the fact 
that the conversion of the world is the subject of our Lord's 
intercession, shows that when we endeavour to promote that 
object, we do something that is very well pleasing in his 
sight. I have already had occasion to observe, that nothing 
is a clearer evidence that a pious man takes a deep interest in 
a particular object, than its forming a frequent subject of his 
prayers. ‘That is perhaps the strongest proof such a person 
can give, that that event lies very near his heart. It is a 
certain evidence, then, that our Lord takes a deep interest 
in the conversion of the world, that it forms so prominent a 
subject of his intercession ; and as, from the nature of the . 
case, the object is to be gained by human instrumentality, 
he must be pleased with every honest attempt, however 
imperfect, to promote that for which he “ poured out his 
soul unto death" on earth, and for which he is ever pouring 
forth his heart into his Father's bosom in heaven. 

Few things are felt as a stronger motive to a particular 
course of conduct, than the knowing that in following it we 
are doing what is agreeable to the mind and will of a dear 
and valued friend. And this motive, in all well constituted 
minds, is felt more strongly when our friend is absent from 
us; most strongly of all when he is separated from us “ by 


264 OUR LORD’S INTERCESSION. [PART III. 


more than sea and land "—removed into the world of spirits. 
Surely, then, to know that we are doing what our best 
friend, the Friend who died for us, and whom we supremely 
love, must be delighted with; surely this consideration 
is calculated to chase away languor, to enliven zeal, to | 
strengthen resolution, and to prevent us from becoming 
weary in well-doing. And certainly the force of the motive 
is increased by the reflection, that our exertions are the very 
means through which he expects the objects of his inter- 
cession to be gained, and that his approving eye is resting 
benignantly on every effort, however feeble, if but sincere, 
towards the gaining of that end for which he died once, 
and for which he ever lives to make intercession. Oh, how 
unspeakably does God honour us when he thus (I speak it 
with reverence, but with no doubt of the substantial truth 
of the strange statement) associates us with Himself in the 
highest and holiest of his works,—that of recompensing his 
Son for his labours and sacrifices in the cause of divine 
glory and human salvation! And what Christian bosom 
does not swell with grateful exultation at the thought, that 
by promoting the cause of Christian missions he may send 
a thrill of gladness through that heart, which for him 


was sorrowf ul—exceeding sorrowful—sorrowful even unto 
death ? 


§ 6. It especially shows the importance of prayer as a means 
for converting the world. 


If, as we have seen in the illustration of these five re- 
marks, the truth in reference to our Lord’s intercession be 
fitted to animate us in all our missionary efforts, it is 


SEC. VL] PRACTICAL BEARING OF THE DOCTRINE. 265 


obviously fitted especially to encourage us in our seeking to 
advance this cause by our prayers. He seeks to promote it 
by his prayers; we should seek to promote it by ours. The 
great work we wish to promote, is a work to which divine 
agency is primarily necessary. The putting forth of that 
agency is promised; and united, believing, fervent, per- 
severing prayer on the part of the church—prayer like that 
of her Head—is the appointed method of obtaining the 
fulfilment of the promise. Is there not something peculiarly 
animating in the thought, that while we are praying be- 
neath, in the outer sanctuary, our High Priest is praying 
in the true Holy of Holies, “ within the veil” above? And 
as, under the Old Testament dispensation, the sound of the 
bells attached to the high priests garments cheered the 
multitude without, by the intimation it gave that their re- 
presentative was alive within the veil acceptably pleading 
their cause; so the numerous instances of conversion among 
the heathen are heart-stirring, heart-strengthening tokens 
that our High Priest yet lives, able to save to the utter- 
most, making effectual intercession.’ 

And he not only presents his own prayers, but ours also: 
“T saw,” says John the divine, when, as it were, a window 
was opened into heaven,—“ I saw an angel come and stand 
at the altar, having a golden censer; and there was given 
to him much incense, that he should offer it with the prayers 
of all saints upon the golden altar which was before the 
throne: and the smoke of the incense, which came with the 
prayers of the saints, ascended up before God out of the 
angels hand." Let us, then, my brethren, be induced to 


1 ἐς Harmonious bells—raising the dead.” —HERBERT. 


266 OUR LORD’S INTERCESSION. [PART III. 


be “instant in prayer,"—to “pray always with all prayer 
and supplication,"—to “watch unto prayer,"—to “pray 
and not faint ;” and when, by the ear of faith, we hear our 
exalted Redeemer declaring his unalterable determination, 
— For Zion’s sake will I not hold my peace, and for Jeru- 
salem's sake I will not rest, until the righteousness thereof 
₪0 forth as brightness, and the salvation thereof as a lamp 
that burneth: and the Gentiles shall see thy righteousness, 
and all kings thy glory,"—oh let us yield obedience to the 
command, which has peculiar force as coming from him, 
4 Ye that make mention of the Lord, keep not silence, and 
give him no rest till he establish and till he make Jerusalem 
a praise in the earth." 

It may be justly said of our prayers for the universal 
establishment of our Lord’s kingdom in the world, what 
he, when on the earth, said of the request of two of his 
disciples, “ Ye know not what ye ask.” When we, accord- 
ing to his command, in praying say, “ Hallowed be thy 
name; thy kingdom come; thy will be done in earth, as 


it is in heaven;” 


we present petitions, in the granting of 
which may be involved many events of which we have no 
distinct idea, and which, considered as unconnected with 
the end of which they are to be the means, if they were 
distinctly bodied out to our minds, we could not help de- 
precating. By “terrible things in righteousness,” so far as 
relates to individuals and systems opposed to the interests 
of the kingdom of God, is the hearer of prayer likely to 
answer the prayers of his church. He must “ overturn, 
overturn, overturn, till he come whose right it is to reign ;” 
and to him He will give the kingdom. “ When,” to refer 


SEC. VI.] PRACTICAL BEARING OF THE DOCTRINE. 267 


again to the apocalyptic vision formerly mentioned, “ the 
smoke of the incense with the prayers of the saints ascended 
up before God out of the angel’s hand, the angel took the 
cénser, and filled it with the fire of the altar, and cast it 
upon the earth: and there were voices, and thunderings, 


' and the seven angels 


and lightnings, and an earthquake ;’ 
had to sound their trumpets of ever-deepening woe for the 
earth, before the voices were heard in heaven, saying, * The 
kingdoms of this world are become the kingdoms of our 
Lord, and of his Christ, and he shall reign for ever and 
ever.” “We give thee thanks, O Lord God Almighty, 
which art, and wast, and art to come; because thou hast 
taken to thee thy great power, and hast reigned." 

But while we do not know what we ask, he knows well 
what he asks. He sees the beginning, and the middle, and 
the end of all things. He sees all things in their connec- 
tions and dependencies, and his all-prevalent intercession 
will conduct the whole mysterious procession of divine 
dispensations to a glorious issue. It is a confidence in this 
which alone can preserve the mind tranquil and happy, 
while the political and moral atmosphere of the Latin earth 
wears so strangely lurid an aspect, betokening sometimes, 
even by its unnatural stillness, the coming thunder, light- 
ning, and earthquake. But ultimately all shall be well for 
Messiah the Prince and his faithful followers. The thrones 
of iniquity, bolster them up as they may, must fall. They 
are doomed. They have no fellowship with him whose 
“throne is for ever and ever," and whose “sceptre is a 
sceptre of righteousness.” “ He cometh—he cometh to 
judge the earth. He will judge the world with righteous- 


268 OUR LORD’S INTERCESSION. [PART III. 


' The prince of this world 


ness, and the people with equity.’ 
shall be cast out; and all men shall be drawn to Ais con- 
queror and their deliverer. Who can deprecate the throes 


of a travail to terminate in a birth so glorious ! 


** The harsh and diss'nant sounds, which long 
Have been, are still disquieting the earth, 
Are but the tuning of the varying parts 
For the great harmony, prelusive all 
Of that vast chorus which shall usher in 
The hastening triumph of the Prince of Peace. 
Yes! his shall be the kingdom,—he shall come! 
Ye scoffers at his tarrying ! hear ye not, 
Even now, the thunder of his wheels? Awake, 
Thou slumb'ring world! The symphony even now 
Of that bless'd song is floating in the air, 
PEACE BE ON EARTH, AND GLORY BE TO Gop!” 


There is a reflection of a very serious import pressing 
itself on my mind, and I must, before I close, give it 
utterance. ave not those of us who are most alive to the 
claims of the great missionary enterprise, much cause to be - 
ashamed of our languid, hesitating, interrupted, sometimes 
all but abandoned, exertions in the good cause, when we 
think with what constant untiring fervour and energy our 
Lord prosecutes it; and how completely he, by his inter- 
cession, has secured for us, if we will but ask it of the 
Father in his name, all that is necessary to the right 
management and triumphant issue of the glorious work in 
which we are engaged ? 

And there is a more painful reflection still. What are 
we to think of those who feel no interest in, who make no 
exertion for, a cause which employs so many of the Saviour's 


1 Conder. 


SEC. VL] PRACTICAL BEARING OF THE DOCTRINE. 209. 


thoughts,—which is the subject of his fervent, unremitting 
intercession ? What are we, my brethren, to think of our- 
selves, if this be our character? Is it not a plain proof 
that the mind that is in Christ is not in us,—that we have 
not his Spirit,—that he is not in us,—that we are not in 
him,—in one word, that we are none of his, and have no 
part nor lot in his salvation? If there be any such now 
present, oh let them reflect, and consider that if they seek 
not the kingdom here, they can never find it yonder. 
Christ’s intercession is all-powerful. It shall triumph in 
the complete establishment of his kingdom, and in the 
eternal salvation of all those who have followed him in the 
regeneration, to whom he will appoint a kingdom, as his 
Father hath appointed to him a kingdom. But the triumph 
of the King and the kingdom are identified with the de- 
struction of all opposing power— of all irreclaimable aliens 
and irreconcilable enemies. 

There is no neutral ground here. The question is, 
6 Art thou for us or for our adversaries?” — * He that is 
not with me is against me, and he that gathereth not with 
me scattereth abroad." ΗΠ must reign; his cause must 
triumph; and WE must either join the joyful multitude of 
the armies of heaven, who with acclamations are hastening 
with their Leader, a willing people, to victory, or we must 
be crushed before the resistless onward movement. 

In the events of our age, the Ruler of the universe is 
proclaiming to the potentates of the earth, and to us all, 
“Be wise, O ye kings; be instructed, ye judges of the 
earth. Kiss the Son, lest he be angry, and ye perish from 
the way, if his wrath be kindled but a little: blessed are 


270 ו‎ OUR LORD’S INTERCESSION. [PART III. 


they who trust in him.” Happy indeed is he who, in how- 
ever humble a station in these times, is enabled to act the 
part of “a good soldier of Christ Jesus." His name is 
« Faithful and True” who has said, “To him that over- 
cometh will I give to sit with me on my throne, even as I 
have overcome, and am sat down with my Father on his 
throne." 


APPENDIX. 


No. I. 


CONNECTION BETWEEN THE VISIBLE UNION OF 
CHRISTIANS, AND THE CONVERSION OF THE WORLD. 


By HUGH HEUGH, D.D. 


1. In the visible union of Christians there are presented 
to the world living evidences of the nature, the excellence, 
and the truth of Christianity. There are two forms in 
which the religion of Christ may be presented : in written 
or oral statement, and in the character of its professors. 
The former is to be found, first and chiefly, in the inspired 
writings; and next, in human expositions of these, spoken 
or written. The former are necessary, the latter useful, 
for imparting just conceptions of the religion of Christ, and 
producing its saving effects on the condition and character 
of men. Nor is it to be questioned that the former are the 
chief means which Christ has appointed, and will employ, 
for the conversion of the nations. “Iam not ashamed of 
the gospel of Christ,” says Paul, “for it is the power of 
God unto salvation to every one that believeth.” 


To this, however, the latter—namely, the manifestation 
of the religion of Christ in the character of his disciples—is 
eminently subsidiary ; and the union for which our Lord 


prays both secures it, and employs the other in the most 


Dia APPENDIX. 


efficient manner, as we shall now see. The most general 
view we can take of Christianity, is when we regard it asa 
system of holy benevolence, employing truth as the means | 
of accomplishing its ends. If this be the character of 
Christianity, we should expect to find Christians holy, 
happy, benevolent, under the influence of the truth. which 
they receive. From the preceding illustrations, it will ap- 
pear that all true Christians possess those characters in 
various degrees; and that they naturally result from the 
faith and experience of Christian truth. 

Observe, then, how these effects of Christianity, strongly 
manifested in the lives of Christians, are fitted to arrest 
and impress every considerate mind. In such a mind, how 
natural a process of thought is the following: If there bea 
God, he must be a being of consummate excellence; he 
must not only be almighty in power, unerring in wisdom, 
but distinguished by all moral attributes, —by truth, sanc- 
tity, and love ; from which perfections his blessedness must 
arise. If there be a system of religion which has emanated 
from the Deity, it must be worthy οἵ himself ; it must, like 
his other works, indicate the attributes of its author. But, 
judging of Christianity from the effects which it plainly 
produces on those who receive it, it seems to have these 
moral characters of the Divinity in it. It must be pure, 
for there is no vice degrading to our nature whicli these 
men spare; there is no wrong action or habit which they 
justify or practise; there 18 no virtue honouring to men 
which they do not possess or pursue. They are benevolent 
also, for they love one another, € not in word," but “in 
deed and in truth ;” they love even their enemies, and co 


a 


APPENDIX. 273. 


them good; their philanthropy, far from being limited to 
kindred or neighbours, is so expansive as to embrace the 
species. Their love rises higher still: for they seem to 
love supremely the Being to whom they believe they are 
indebted for their existence, their religion, their salvation; 
and they plainly delight in paying him the profoundest 
homage, in cultivating his fellowship, and doing his will. 
They have become happy too. There is no vexation by 
which the breast can be 81110000, there is no calamity by 
which man can be overtaken, for which they seem alto- 
gether unprovided with some antidote. ‘They can glory 
in tribulation, they can triumph in death. Nor are their 
prospects bounded by the-grave. The hope of immortal 
existence is evidently strong within them; and they are 
elevated with the enviable, the ennobling assurance, that 
they shall exist for ever in a higher state of being, exempt 
from every evil, possessed of all felicity, and adorned with 
every excellence of which their nature is susceptible. 
There are no other classes of human beings to whom these 
characters are applicable. Nor are they themselves origi- 
nally better than other men, or in any respect different from 
their neighbours. It is their religion that has produced 
these grand moral differences. Whence, then, this religion ? 
Earth has no such fruit to yield. Man is incompetent to 
make such a discovery.. Fiction it cannot be—that cause 
being incompetent to account for such effects. Imposture 
it were worse than absurdity to imagine it. From no other 
source can it have issued than the pure and benevolent 
bosom of the Divinity, whom it resembles, whom it honours, 
and to whom it tends. 


274 APPENDIX. 


2. In proportion as Christians are one with Christ and 
his Father, and one another, some of the most formidable 
obstructions to the conversion of the world will be removed. 
Christianity has ever had to struggle its way amidst obstruc- 
tion and hostility; but if we except the resistance made to 
it by the deep-rooted prejudices and depravity of every 
individual mind, the chief hindrance is to be found in the 
character and conduct of professed Christians. Were all 
who bear the name of Christ such as I have just described, 
although compassed with many infirmities, and found in 
every variety of stage of progress; were even the great 
body of professors such, with a few unhappy and palpable 
exceptions, neither screened nor countenanced by the faith- 
ful; were Christians, generally speaking, just such as the 
New Testament describes them, “lights in the world,” some 
more, some less brilliant, but all of them lights in regard to 
knowledge, purity, benevolence, and joy, each “shining” in 
the “dark place,” each contributing his share of influence, 
however feeble, to scatter the darkness and advance the 
illumination of the world; were all ministers and mission- 
aries, those whose functions and whose vows should raise 
them high among their brethren, the holy heralds of a holy 
message, the benevolent heralds of a gospel of love, the 
faithful stewards of the treasure of saving truth, fired with 
such a zeal as their position should inspire,—Christianity, 
as at the beginning, would advance conquering and to 
conquer, until the long-contested field of the world should 
be entirely won for its Author. But alas, what a contrast 
has the picture presented to the reality! By far the greater 
number of those who profess Christianity are Christians but 


APPENDIX. 213 


in name; and had they assumed that name for no other 
purpose than to obscure its evidence, dishonour its character, 
enervate its influence, and obstruct its access into the hearts 
of men, they would not have acted otherwise than they have 
done. “ Many walk,” said an apostle in the primitive age, 
“of whom I have told you often, and now tell you even 
weeping, that they are the enemies of the cross of Christ.” 
If these tears were justified by some inconsistencies in that 
age, in what profusion would they have flowed amidst the 
degeneracy in the ages that have followed! It has been as 
if, by some infatuation, the enemy had been permitted to 
take and to keep the very citadel itself; and, obtaining the 
mastery, he has defiled whatever is pure, he has desecrated 
whatever is holy, he has seduced or coerced the faithful, and 
has often turned the very artillery of the fortress against 
friends rather than foes. There are the ignorant professors 
of Christianity, who know nothing whatever of the religion 
they profess, and who rear families in ignorance, to trans- 
mit in their turn this barren inheritance to generations 
unborn. ‘There are the formalists in myriads, who tread 
with dull and solemn monotony the same round of heartless 
observances,—alive to the world, but to the religion of 
Christ, the worship of spirit and truth, dead as the tenants 
of the tomb. There are the whole varieties of the baptized 
world, from the palace of the prince to the cottage of the 
pauper,—the servants of pride, or covetousness, or sensu- 
ality, as really as if, in place of Jehovah, they still adored 
those abrogated deities which superstition created as the ideal 
patrons of the vices they love. What shall I say? Per- 
haps there are nominal Christian minisfers in thousands, 


276 APPENDIX. 


distinguished by nothing so much as ambition, cupidity, or 
indolence,—pastors who feed themselves, but not the flock ; 
or wolves in sheep’s clothing, who enter the fold for prey, 
not for pasture; or haughty lords over the heritage of 
God, who, without one Bible character of Christ’s ministers, 
aspire after powers from which Christian ministers would 
shrink. Then there are the woful contentions and strifes 
of true Christians themselves, by which those resources of 
time, talent, and feeling, which should be employed for the 
promotion of Christianity, are expended injuriously to that 
sacred cause. 

Who shall estimate the amount of obstruction thus pre-. 
sented to the progress of the gospel—of the strength of 
prejudice thus created against it? “Your religion,” the 
enemy is encouraged to say, € may possess whatever theo- 
retical excellence its admirers may choose to assign to it ; 
but for the formation of character it is impotent. It may. 
induce a persuasion that you are the favourites of Heaven, 
and may inspire you with hopes, which other men have not, 
of a futurity of bliss; but if you are the legitimate subjects 
of these lofty privileges, the Deity has strange favourites, 
and his heaven strange heirs. For ‘what do ye more than 
others?’ And, beyond profession, usage, interest, what 
care you for the very religion of which you make your 
boast? It teaches humility, and you are proud ; sincerity, 
and you deceive; generosity, and you are covetous; kind- 
ness, and you are severe. Your religion may be true, but 
you yourselves do not believe it; it may be divine, but you 
neither love nor obey it. Practise it yourselves, ere you 
preach it to others; and show us by your works that you 


: APPENDIX. E 


believe it in your own hearts, ere you demand for it a 
reception in ours." 

How are these obstructions to be removed? how are 
these prejudices to be dealt with? Were a profession of 
Christianity more restricted than it is to those who believe 
its truth and live under its influence; were all Christian 
churches to study required fidelity in regard to the cha- 
racter of those whom they admit to, or retain in, their fel- 
lowship; and were the true followers of the Lord Jesus, 
of every name, without compromise of conviction and 
principle, to act out the scriptural law of affectionately 
co-operating to the extent of their agreement, and thus 
were visibly as they are really one, this offence would in 
a great measure cease; this formidable obstacle to the faith 
of the world would be removed for ever. 


3. The union for which our Lord prays will secure all 
required Christian effort to effect the conversion of the 
world. It is not simply by the ‘existence of access to the 
written word, nor by the exhibition of its influence in the 
character of the disciples, that the gospel of Christ is to be 
propagated, and the nations brought to the obedience of 
the faith. In that spiritual warfare, the result of which is 
to be the subjection of the world to Jesus, the church is 
the sacred host which the Captain of salvation leads forth ; 
and it is just in proportion as the. whole host are one among 
themselves and one with their Leader, according to this 
prayer, that they shall prove invincible and victorious. It 
is only thus that they shall be qualified and disposed for 
the work, and that every measure shall be employed which 


278 APPENDIX. 


Christ has appointed in order to its success. The merely 
nominal members of the church are destitute of ‘all internal 
qualifications for right effort in the cause of Christ. How 
shall they serve a Master whom they neither know nor 
love? How shall they seek a salvation for others which 
they themselves despise or neglect? Shall the subjection 
of the world to God be honestly attempted by rebels against 
him? And although by various causes—by the stream of 
usage carrying them along with it, by a want of will or 
power to hold out against solicitation, by some meltings of 
humanity produced by the tale of the miseries of the world, 
or by other and more questionable influences—such persons 
may act for a season along with the faithful, you can count 
no more on their constancy than on their cordiality. They 
may soon draw back, and raise the cry, ‘To what purpose 
is this waste of time, or talk, or money ?' 

But those who are one with Christ have received from 
him those mental qualifications which are necessary to a 
sincere and stedfast continuance in the work to which he 
calis them. Knowing the character of the Master they 
serve, as well as the nature of the work in which he employs 
them, they give their whole hearts to the one and the other. 
Aware that their Master has not left the work of the world's 
conversion indifferent to his followers, which they may 
mind or neglect at their option, but has prescribed it by 
statute the most express, and enforced it by motives the 
most irresistible, they gladly own the obligation—they burn 
with ardour to discharge it. Persuaded that Jesus has 
rightful claims to the homage of the world, a holy zeal in- 
spires them to be instrumental in gaining for. their Master 


APPENDIX. 279 


the homage which he merits, when “all kings shall fall 
down before him,’—when “all nations shall serve him,” 
—when “the ends of the world shall remember and turn 
to the Lord, and all the kindreds of the nations shall 
worship before him." Moved with compassion for their 
fellow-men, who are misled by vain delusion, enslaved by 
their own corruptions, living in sorrow, and dying in dark- 
ness, “ without Christ, having no hope, and without God 
in the world,” they feel within them the spirit of him who 
came to “seek and to save that which was lost.” Thus 
prepared in spirit, those described by our Lord will cheer- 
fully attempt prescribed effort. They will desire to know 
what means it is the will of Christ they should employ ; 
and whether they be private Christians, whose sphere is 
first their own household, after this their immediate vici- 
nity, and next co-operation, as they are enabled, in plans 
which embrace the interests of many near and remote, 
or whether they are invested with office, to minister in the 
Christian church, or to carry as Christian missionaries the 
message of mercy to the perishing far remote, they will 
endeavour to walk as their Saviour walked, counting no 
effort too great, no sacrifice too costly, to widen the empire 
of truth, and righteousness, and peace—to save souls from 
death, and to honour the Saviour who redeemed them. 


4. By the union of which I speak, the means for the 
conversion of the world will be used in that spirit of de- 
pendence and prayer, with which, by express promises, 
God hath connected his effectual blessing. The influences 
of the best means may in a great measure be neutralized 


280 APPENDIX. 


by the spirit with which they are used. Men may work 
with God’s appointed means in a spirit on which the high 
and lofty One will frown. They may give their time, their 
talents, their money,—they may even plead, and preach, 
and pray, to honour themselves rather than God—to build 
up their own vanity, pride, influence, or self-righteousness. 
To use means in such a spirit, is to alienate ourselves alike 
from Christians and from Christ. It is not thus that we 
can be one either’ with them or with him. Nor is it thus 
that we can accomplish much for the furtherance of Christ’s 
cause and the conversion of the world. If we trust to our 
own strength, God will justly leave us to feel our own weak- 
ness; if we glory in our wisdom, he will let us know that 
we are fools; if, in any way, we work for ourselves while 
we seem to labour for others, or for him, he will leave us 
to reap our poor reward. But in as far as we are animated 
by that spirit which this union supposes, these things will 
be put far from us. After all the means of which we are 
aware have been resorted to, we shall be as conscious of 
their inefficacy without God as the husbandman who, after 
the soil has been prepared and the precious seed deposited 
in due abundance, is persuaded that the heat, and the light, 
and the dews, and the rains, over which he has no control, 
are necessary to fulfil the hopes of the harvest. We shall 
be so persuaded of our own utter impotence in regard to 
success, as to be assured that one conversion shall not ensue 
if converting grace be denied us. With imploring looks, 
with cordial desires, to which the magnitude of conversion 
and the necessity and sufficiency of the might that slum- 
bers in the arm of the Almighty will impart a character of 


APPENDIX. 281 


inexpressible intensity, we shall turn to God, and shall be- 
seech him to awake for our help, to stretch out and lay bare 
his holy arm, to stir up his strength and his might, and 
come for salvation. More than all, we shall pray in faith, 
in the exercise of that commanded, that reasonable, that 
God-glorying confidence in the power and love and truth 
of the hearer of prayer, to which the grace of the promises is 
made as sure as the word and the oath of Jehovah can make 
it; we shall pray in that faith which, by the means of the 
grace granted to believing prayer, invests the simple means 
used by the feeble suppliant with a species of omnipotence, 
before which the mountain becomes a plain, all opposition 
vanishes, the most proud and hostile bend and resign them- 
selves willingly to the obedience of Christ. This alliance 
of omnipotence with means, granted to humble and believ- 
ing prayer, it was which conquered the world in the primi- 
tive age; and it is this that will conquer it again. You see 
it in the commission of our Saviour: “ All power is given 
unto me in heaven and in earth. Go ye therefore, and 
teach all nations; and, lo, I am with you always, even 
unto the end of the world." It is found in the apostolical 
aphorism: “ Not that we are sufficient of ourselves, to think 
anything as of ourselves, but our sufficiency is of God.” It 
is expressed in these joyous and lofty gloryings of the chief 
of the apostles: “ If God be for us, who can be against 
us?" Now, thanks be unto God, who always causeth us to 
triumph in Christ, and maketh manifest the savour of his 
knowledge by us in every place, “ the weapons of our war- 
fare are not carnal, but mighty through God!” On us, 
and on our fellow-Christians, may a new and copious effu- 


\ 


282 APPENDIX. 


sion of the Spirit of grace and supplications descend; by 
which, neglecting no means which God has appointed for 
diffusing his gospel over the whole world, we shall avail 
ourselves of those powerful pleadings at his throne to which 
he himself invites us, and shall send up to him that impor- 
tunate, united, believing cry for help, which “he will hear 
from his holy heaven, with the saving strength of his right 
hand |"! | 


No. II. 


THE BASIS AND OBJECT OF THE EVANGELICAL 
ALLIANCE. 


CuRISsTIAN FgrENDS,— Common views and feelings in 
reference to the great realities unveiled in the Christian 
Revelation, and that mutual affection which 18 the uniform 
result of these, in the degree in which they are seen and 
felt to be common, form the basis of our Evangelical Alli- 
ance; and the object of that Alliance is to endeavour, in 
the most suitable way, first to manifest, and secondly to 
confirm and extend, this Christian union of mind and 
heart. The whole of our actings proceed on the two prin- 
ciples, that there is such a union of sentiment and feeling, 
and such a mutual brotherly love in all genuine Christians; 
and that there are very strong reasons why this state of 
things should not only exist, but appear to exist. 


1 The Life of Hugh Heugh, DD, with a Selection of his Discourses, 
vol. ii. pp. 271-280. 


APPENDIX. 283 


We cannnot doubt the soundness of these principles. 
It is one of the promises of the “everlasting covenant” 
“ ordered in all things and sure," which is performed in 
the experience of every individual who is brought within 
its blessed bond: “TI will give them one heart”—the same 
heart; “I will make them think and feel alike.” It is 
the same law that he writes on all their hearts and puts in 
their inward parts. He teaches them all the same truth by 
the same Spirit; and the same views under his influence 
lead to the same feelings. ‘He fashioneth their hearts 
alike,” and they are all “taught of God to love one an- 
other. It was not a peculiarity of the pentecostal period, 
nor of the primitive age, that “the multitude of them that 
believed were of one heart and of one soul," though that 
union was then felt in peculiar strength, and manifested 
with peculiar clearness. Solomon’s proverb is emphatically 
true of the Christian man in every country and age: “ As 
in water face answereth to face, so doth the heart of man 
to man.” 

This union which does exist, which must exist, among 
all Christians, is something which ought not to be hid. 6 
seeks manifestation; it is an unnatural thing to conceal it. 
It is of great importance to Christians themselves, both to 
their holiness and comfort, that it should be manifested ; 
and the visible union of mind and heart of Christians is 
one of the means which are to be effectually employed in 
convincing the world that “ the Father hath sent the Son.” 
- To manifest this union is the primary object of our Alli- 
ance—to manifest it to each other—to manifest it to the 
church—to manifest it to the world. The manifestation of 


284 APPENDIX. 


it in appropriate exercises will strengthen existing union. 
It will do more than this: it will gradually extend it. We 
shall become more “ perfectly joined” in our common con- 
victions and feelings—* in the same mind and in the same 
judgment.” We shall come to think alike on more points, 
and our mutual love will grow proportionally with our felt 
community of principles and affections. 

If these be, as I am convinced they are, the elemental 
principles of our institution, it is obviously of essential im- 
portance that the Alliance be formed of right materials ; 
that it be indeed a Christian, an evangelical Alliance—an 
alliance of Christians, of believers of the gospel—in the 
true extent of meaning which belongs to those sacred names. 
No alliance of .men not Christians, not believers of the 
gospel, however respectable in secular rank or ecclesiastical 
office, and unexceptionable in moral character, can gain 
our objects. We should not object to see mitres and coto- 
nets, ay, and crowns, among us, had we evidence that they 
who wore them were evangelical Christians. We should 
be glad to have among the allies the * mighty and the noble 
after the flesh," but only on the condition that they are 
among the “not many” who are “the called of God” in 
these envied but unenviable orders. How could an assem- 
blage of irregenerate men manifest the union of Christians, 
of believers in the gospel? Their sentiments, their affec- 
tions, are not—cannot be—those in which Christians are 
“all one in Christ Jesus.” A nominal evangelical alliance 
formed of such persons would be a piece of hypocrisy, a - 
stage-play, a sham, a lie. 

The great matter, then, is to secure, as far as is possible, 


APPENDIX. 285 


that the nominal Evangelical Alliance ‘be indeed a real 
evangelical alliance; that the allies be bound together by 
the faith and love of “the truth as it is in Jesus,” and 
by no other, no inferior bond. This principle, which 1 
think will scarcely be questioned, should obviously have a 
powerful influence on the admission of members, and on 
the habitual conduct of those who already belong to the 
Alliance. | 

As to the admission of members, I apprehend we cannot 
too plainly state, too loudly proclaim, that genuine spiritual 
personal Christianity, in the evangelical sense of that term, 
is what is understood by us to be the qualification for enter- 
ing into the Alliance; that we wish for no other members 
but true Christians; and that should any person of another 
description have sought or found admission, it must have 
been the result of mistake, on his part or on ours. The 
distinct avowal of this will, 1 should trust, prevent many 
from seeking admission, on the principle that well-bred 
men would not intrude themselves on a society where their 
presence is not desired. I should like to see the Evangeli- 
cal Alliance, like the primitive church, joined by * multi- 
tudes of them who believe, both men and women ;" but I 
should like equally to see that, as in their cases, * of the 
rest,” the unbelieving remainder, “ none dared to join 
themselves” to us. It will be then of the greatest import- 
ance, that in proposing individuals for members of the 
Alliance, no member give his suffrage in behalf of any one 
of whom he has not had the means of satisfactorily ascer- 
taining, so far as one man can ascertain another man’s 
spiritual character, that he really believes the great prin- 


14 


286 APPENDIX. 


ciples which form our doctrinal basis, and lives habitually 
under their influence. No recommendation should be given 
from mere complaisance, nor should it be considered as 
adequate ground for recommendation that we know no 
sufficient objection to admission. In every case the person 
recommending should have positive evidence, satisfactory 
to his own mind, that the person recommended will, in 
becoming a member, really further the end of the Alliance. 
The power of our Alliance depends, no doubt, much on its 
number, but it depends more on that number being made 
up of the right individuals. Otherwise, number will be 
weakness, not strength. 

And further, in subservience to this great object, the 
securing the right sort of members, it will be found of im- 
portance to have the exercises of the Alliance at its meet- 
ings of such a character as, while they will attract strongly 
to us men of the right stamp, will be found irksome by men 
of another character. The more decidedly devotional and 


spiritual the employments of the Alliance can be made, just . 


the better will they be fitted both for attracting those whom 
we would wish to include in our Alliance, and for repelling 
those who, remaining what they are, could do themselves 
no good, and can do us nothing but injury by joining our 
ranks. 

The principle I have referred to must influence not only 
the choice of members to be admitted, but the conduct of 
the members who have been admitted. It will become us 
not to rest in our connection with such an institution, as 
satisfactory evidence of our spiritual, evangelical, personal 
Christianity, but to feel that such a connection is a new 


APPENDIX. 287 


and powerful motive to us to seek to * make our calling 

and election sure ;" to ascertain, on increasingly satisfactory 
evidence, that we have the qualifications for membership in 
“the one mind,” the one heart, the common sentiments 
and feelings, and the mutual affection which are charac- 
teristic of, which are peculiar to, those who are “ born from 
above”—who have “ purified their souls in obeying the 
truth through the Spirit unto unfeigned love of the bre- 
thren,” “being born again, not of corruptible seed, but of 
incorruptible, by the word of God which liveth and abideth 
for ever.” 

Growth in that union of sentiment and affection of which 
our Alliance is intended to be the expression, I have no 
doubt, will be promoted by mutual conference; but it is, 
I am deeply persuaded, chiefly by the Christian in the soli- 
tude of his closet, giving himself up to the childlike study 
of the divine word, and in a prayerful spirit resigning 
himself to its native influence on the heart, depending on 
the promised aid of the good Spirit, that large measures of 
the one mind and the one heart are to be obtained; and 
that, were we devoting more of our time to these employ- 
ments, we should, with delighted surprise, find at our social 
meetings, how, by being each brought nearer the common 
standard—the mind of Christ in his word, by his Spirit— 
we were approximating to one another, and how increasingly | 
cordial and strong was becoming our love to one another, 
and to “all who love our Lord Jesus in sincerity and 
truth,” whether they follow with us or not in connecting 
themselves with an organization which we feel to be ad- 
vantageous to ourselves; and conscientiously believe to be, 


288 APPENDIX. 


in the present state of the church of Christ, necessary and 
well calculated to subserve the great cause of Christian 
truth and love. 

The true secret of promoting that union, which we are 
seeking to manifest and to extend, is to be found in these 
inspired words: * To whom coming as to a living stone, ye 
also as: living stones are built up a spiritual house." Here 
is the true nature of Christian union, and here, too, the true 
means of promoting it. It is the union of living stones, and 
that is to be promoted by coming to THE living stone. No 
union of dead stones can ever form a spiritual house ; no 
number of unevangelized men, however connected, can form 
an Evangelical Alliance. There is no becoming living 
stones but by coming to THE living stone; no coming closer 
together among the living stones, but by coming individually 
closer to THE living stone ; no coming closer to the living 
stone without coming closer to each other, if we are but 
living stones. No combination of worldly men can form 
or promote this union. Itis a union in truth and in love; 
and this can take place only among those who have received 
out of the fulness of Him who, according to the benignant 
good pleasure of the Father, is “full of grace and truth ;” 
and it will take place just in the degree in which these 
communications are received. It is thus we hope to gain 
the ends of our association; it is thus we hope that that 
more glorious, and complete, and orderly union, of which 
our highest ambition is to be the harbinger, will be accom- 
plished. 

When the church of the living God, no longer broken 
into fragments, has become—as we trust at no distant day 


APPENDIX. 289 


it shall—a well-compacted spiritual building of living stones, 
closely cemented to each other, by being all firmly attached 
to the living foundation—that “stone laid in Zion, elect, 
precious, ’—what a spectacle will that “holy temple in the 
Lord,” all radiant with pure benignant light, exhibit to 
men and angels! Then will be accomplished the promises 
which have often cheered the hearts of her genuine chil- 
dren during the long season of her desolations. « O thou 
afflicted, tossed with tempest, and not comforted, behold I . 
will lay thy stones with fair colours, and lay thy foundation 
with sapphires ; and I will make thy windows of agates, and 
thy gates of carbuncles, and all thy borders of pleasant 
stones. In righteousness shalt thou be established : thou 
shalt be far from oppression, for thou shalt not fear; and 
from terror, for it shall not come near thee." ‘ The glory 
of Lebanon shall come to thee, the fir-tree, the pine-tree, 
and the box together, to beautify the place of my sanctuary ; 
and I will make the place of my feet glorious." Then will 
the palace of the great King, the Lord 05 —the 
temple of the God of heaven and earth,—“ be established 
on the top of the mountains, and be exalted above the hills, 
and all nations shall flow into it.’ And should the kings 
of the earth, as has been their wont in past times, “assemble 
against it,” they will “ pass by together, they will see it and 
marvel, they will be troubled and pass away.” And a 
“great voice shall be heard out of heaven, Behold, the 
tabernacle of God,’—the spiritual house not made with 
hands, formed of the living stones, built on the living foun- 
dation, symmetrical and compact, shining in living light 
and holy beauty,—“ Behold, the tabernacle of God is with 
T. 


290 APPENDIX. 


men, and he will dwell with them; and they shall be his 
people, and God himself shall be with them, and be their 
God.” Who that has any part in the faith and feeling of a 
Christian can help saying in his heart, * O Lord, hasten it 
in its time ;” “ how long, O Lord, how long?" Who would 
dare to oppose any movement which promises to be a means 
of the accomplishment of these * true and faithful sayings 
of God?" Who would not ₪0 as far as regard to the 
sacred rights of conscience, his own and others, will permit 
in urging it onward? “He that testifieth these things 
saith” (and “he is faithful who hath promised”), “ Behold, 
I come quickly. Amen: even so, come, Lord Jesus"! 


No. III. 


SOME OBJECTIONS TO THE EVANGELICAL ALLIANCE 
CONSIDERED. 


Ir seems to be felt as an objection in some quarters, that 
the objects of the Alliance are not of a sufficiently practical 
kind. "The question is often put, What has it done? What 
does it propose to do? Where are the palpable effects 
which it has produced, or what palpable effects is it caleu- 
lated to produce? I am afraid, at the bottom of this objec- 
tion lies that which gives so utilitarian and material a cha- 
racter to our age. We must have visible, tangible effects, 
producing what may be called profit, in some sense or other. 
Now, the Evangelical Alliance is not fitted to carry on any 


1 Evangelical Christendom, vol. i. pp. 161-163. 


APPENDIX. 291 


work or set of operations of this kind, and the less it 
attempts it the better. But is it nothing to abate prejudice 
among Christians ?—is it nothing to enlarge the circle and 
to increase the intensity of Christian regards ?—is it nothing 
to make Christians feel, and the world see, that the points 
of difference among Christians are few and unimportant 
in comparison of the points of agreement? In the present 
unnatural state of things, when Christians cannot together 
do their common Master's work, is it not something that the 
various parties engaged separately, all in partial darkness, 
and none so near the centre of light and heat as they should 
be,—in hazard of becoming cold and languid, and in danger 
too of supposing that there are none engaged in their Mas- 
ters cause but themselves,—should at certain times meet 
around a blazing fire, kindled, we trust, from above, and 
warm themselves, and look one another in the face, and 
receive satisfactory assurances that, though we cannot yet 
all work together, we are serving the same Master? And 
is there not reason to hope that the end will be, that the 
fellow-workers of the same Master will at length begin to 
wonder why they cannot work together habitually as well 
as meet together occasionally? 'The blazing fire, though it 
should do nothing but collect the labourers and warm them, 
and allow them to see each other, will not be useless. 

1% has seemed to some that the Evangelical Alliance is a 
presumptuous institution, assuming what is the proper func- 
tion of the Christian church. In truth, there is something 
in this objection; for if the Christian church—if Christian 
churches—were what they should be, there would be no 
eed of any other exhibition of the union of mind and 


209 APPENDIX. 


heart that exists among Christians. But if the Christian 
church have become impure, and schismatic and sectarian, 
and if it do not at present exhibit what it surely was meant 
to exhibit, the unity of the body of Christ, is that a reason 
why all attempts, necessarily imperfect ones, to make the 
church and the world aware, in some measure, of the extent 
of union which exists among true Christians, should be 
condemned? Had the church done her duty, we should 
not have needed either Bible or missionary societies. Mis- 
sionary societies, formed of members of various churches, 
have been blessed of God for the purpose of stimulating 
churches to do their duty as churches, in attempting the 
christianization of the world ; and the Evangelical Alliance 
may, in the hand of God, be the means of making the 
churches more catholic, both in their constitution and ad- 
ministration. 

The limited extent of the platform on which the Evan- 
gelical Alliance stands, is also felt as an objection by many 
truly Christian men ; and if it were to be held that all who 
cannot assent to all the articles in its doctrinal basis were - 
to be considered as not Christians, I at least should not be 
a member of the Evangelical Alliance. But the object of 
that statement is not to show what a man must believe in 
order to bea Christian. It is a statement of such principles 
as, in the existing state of things, the holding in common 
will bring together the largest number of apparent evan- 
gelical Christians, so as that they can appear visibly to be 
agreed. You may so broaden your platform as that many 
good, though, as you may think, not sufficiently enlightened 
men, will not take their places on it. The object is to get 


APPENDIX. 293 


such a doctrinal declaration as will bring together the 
greatest number of the right class. I may regret that on 
the platform there is not room for my good friends “the 
Friends ;” but what if, by making room for them, I make 
others, whom I at least equally esteem, leave the platform, 
and after all, perhaps, do not succeed in getting “the 
Friends" to come up? It would bea very poor consolation 
that I had got a very broad and altogether unobjectionable 
platform, if I could get nobody to fill it. 

I have heard it objected to the Evangelical Am that 
its effects seem very evanescent. Christians of various de- 
nominations meet and salute one another, and seem one; 
but the assembly breaks up, and they scarcely recognise 
one another out of the Alliance meeting. There is a kind 
and a degree of habitual intercourse which some men may 
expect from being fellow-members of the Alliance, incon- 
sistent with ecclesiastical relations or civil distinctions. 
But where members of the Evangelical Alliance treat one 
another like aliens, there is something wrong. It has as- 
suredly not served its purpose there. But are we to give 
up observing the Lord's Supper, in which all who sit down 
together acknowledge one another as members of the same 
body, portions of the same loaf, because some church mem- 
bers, when they have left the table, seem to have forgotten 
who were seated by them, and what the service meant? 

It has always been a satisfaction to me to reflect that the 
Evangelical Alliance has served its purpose much beyond 
the limit in which it has succeeded in gaining members ; 
for in every case in which a man, whom we could have 
wished to have had among us, has given his reasons against 


294 APPENDIX. 


our institution, he has prefaced them by stating that he is 
of one mind and heart with us, and only differs from us as 
to the proper method of manifesting that union. We thank 
him for the declaration—we believe it—and we trust we 
may yet meet him on the Alliance platform on earth. At 
any rate, we trust we shall meet him where the mode of 
recognising union acknowledged to exist can no more be a 
matter of controversy. The heavenly platform is an ample 
one, and none will object to occupy it.’ 


1 Discourses and Sayings of Our Lord Jesus Christ Illustrated, vol. iii. 
pp. 386-389. 


INDEX. 


I PRINCIPAL MATTERS. 


Consecration prayed for to the 
apostles, 93. 
Consecration of the apostles, actual, 


Conservation prayed for to the 
apostles, 87. 

Conversion of the world, a subject 
of the intercession of our Lord, 
241; ought to be, of the prayers 
of Christians, 247. 

Conversion of the world desirable, 
252 ; important, 256 ; practicable, 
259 ; certain, 261 ; endeavours to 
promote it pleasing to Christ, 
263. 


Epitome of our Lord’s intercessory 
prayer, 222. 

Erasmus’ opinion of the interces- 
sory prayer, 4. 

** Eternal life," 33. 

Evangelical Alliance, basis and 
object of, 282. 

Evangelical Alliance, remarks on, 
165. 

Evangelical Alliance, objections to, 
considered, 290. 


* Father," import of, as used by 
our Lord, 12. 


** Given by the Father to the Son,” 
import of the expression, 229. 

* Given to Christ," import of the 
phrase, 108, 228, Note A. 

Glorification of Christ, import of, 
37; the reason of his glorifying 
the Father, ib. ; in his sufferings, 


Address of our Lord’s intercessory 
prayer, 12. 

Affections of the Son to the Father, 
20 ; veneration, 21 ; love, 40. ; sub- 
mission, ib.; confidence, 22. 

A Lapide’s opinion of the interces- 
sory prayer, 4. 

Alliance, Evangelical, remarks on, 
165; basis and object of, 282; 
some objections to, considered, 
290. 

Atonement of Christ, in what it 
consists, 234. 


Character, peculiar, of the apostles, 
1 


Character, natural, of mankind, 
118. 

Christian, the dignity of, 174. 

Christian, the responsibility of, 
175. ; 

Christian, the encouragement of, 
175. 

Church universal, Christ’s prayer 
for, 139. 

Church universal, as distinguished 
from the apostles, prayer for, 
140. 

Church universal, prayer for, in- 
clusive of the apostles, 158. 

Circumstances, peculiar, of the 
apostles, 122. 

Class, a peculiar, the apostles, 
100. 

Communion with Christ— what? 
184. 

Conclusion of the intercessory 
prayer, 202. 


INDEX. 


** Lifting up the eyes to heaven," 
import of, 8. 

Love of God to his Son a plea for 
blessings to his people, 195. 

Luther's opinion of the intercessory 
prayer, 2. 


Means of the conversion of the 
world, primary, 243 ; secondary, 
246. | 

Melancthon's opinion of the inter- 
cessory prayer, 2. 

Mediation of Christ, its two parts, 


2924. 

* Name of the Father"— what? 
88. 

Nosselt’s opinion of the intercessory 
prayer, 4. 


Oneness with the Father and Son 
—what? 84. 
* Only true God," meaning and 
reference of the expression, 66. 
Olshausen's opinion of the inter- 
cessory prayer, 4. 

** Perdition," son of, meaning of 
the phrase, 124. 

Petitions in the intercessory prayer, 


30. 
Petitions, our Lord's, for the 
apostles, 84; for the church 


universal, 146. 

Pleading in prayer, the reasonable- 
ness of, 52. 

Pleadings for the apostles, our 
Lord’s, 99. 
Pleas, our Lord's, for himself, 52; 
for the church universal, 150. 
Prayer, our Lord’s, for himself, 28 ; 
for the apostles, 64; for the 
church universal, 139. 

Prayer defined, 4; its soul, 5; its 
body, ib. 

Prayer, an important means for 
converting the world, 264. 

Prayer, silent, 9. 

Prayer, substance of our Lord's, 


Priests, in what sense the apostles 
are, 135. 


296 


38; for his sufferings, 40; in 
heaven, 41; on earth, 46; its 
connection with his appointed 
station and work, 62. 

Glorification of God, import of the 
phrase, 31. 

Glorifieation of the Father the 
ultimate object of our Lord's 
intercessory prayer, 3l. 

Glory given by the Father to the 
Son, and by the Son to his people 
—what ? 168. 

Glory, Christ's, to behold—what ? 
186. 


History, peculiar, of the apostles, 
111 


* Holy Father," import of the ap- 
pellation, 22. 

** Holy," import of, 87. 

* Hour (the) is come," import of, 
as a plea for the Saviour’s prayer, 
60. 


Ignorance of God, the world’s, 
209. 

Intercession and kingdom of Christ 
coincident, 236. 

Intercession of our Lord, its re- 
lation to the conversion of the 
world, 233; in what it consists, 
237; practical bearings of, 251. 

Intercessory prayer of our Lord, 
most remarkable part of the 
Bible, 1; peculiar character, ib. ; 
Luther’s opinion of, 2; Melanc- 
thon’s opinion of, ib.; Spener’s 
opinion of, ib.; Zanchius’ opinion 
of, 4, note; Corn. a Lapide's 
opinion of, ἐδ. ;  Olshausen's 
opinion of, ib. ; Nosselt’s opinion 
of, ἐδ. Erasmus’ opinion of, ib. ; 
difference between it and what 
is ordinarily called the Lord’s 
Prayer, 6; not the same as the 
prayer in Gethsemane, 8, note; 
division of, 1. 


** Kept from the evil,” meaning of 
the phrase, 91. 
Knowledge of God, and his Son 


Jesus Christ, how eternal life, 34. | 


297 


Spener's opinion of the intercessory 
prayer, 2. 


Truth, how the gospel is, 93, note. 
Union prayed for to the apostles, 
84, 


Union, visible, of Christians, and 
conversion of the world, connec- 
tion between, 271. 


** Work given to the Son to do”— 
what? 70. 

Work of the apostles, peculiar, 
important and difficult, 129. 

* World, the," import of the 
phrase, 101, 117. 


Zanchius' opinion of the interces- 
sory prayer, 4. 


INDEX. 


Property of God, the apostles— 
how? 105; of Christ, the 
apostles—how? 107. 

Prophetic present—what? 133. 


= Relations of the Son to the Father, 
14. 

Relation between the Father and 
the Son a plea for the Son’s 
prayer for himself, 58. 

Relations, peculiar, of the apostles, 
104. 

Revelation, great subject of, 233. 

** Righteous Father," import of the 
appellation, 23. 


** Sanctify," import of, 93. 

Self-consecration of Christ, in order 
to theconsecration of hisapostles, 
132. 


IL GREEK WORDS AND PHRASES REMARKED ON. 


| “Ixavovs, 214. 


“Iya, 34, 141, 180. 


Καθώς, 33, 171. 
Kai, 139, 206. 
Καΐσερ, 206. 
Kairory:, 206. 


Νῦν, 60. 
Παρὰ ceavrw, 51. 
Πισσεύοντες, πισσεύσοντες, 142. 


Προσευχὴ Θεοῦ, ὅ. 


Τηρεῖν, 123. 
Τὸ ἔργον, 09. 


Φυλάττειν, 128. 


“Αγιάζειν, 93, 134. 
“Ayios, 87, 94. 
᾿Ακοή, 142. 


Δίκαιος, 25. 


E; μή, 124. 

* Ee, 122, 182. 
,שו‎ 182. 

Εἶναι ἐκ Θεοῦ, 107. 
Εἶνα, Θεῷ, 107. 
Ἔν, 90. 

Ἔρωτάω, 141, 179. 


Zan, 48. 


Θέλω, 179. 


Ill. AUTHORS QUOTED OR REFERRED TO. 


Ash, 94. i 
Augustine, 10, 15-16, 24, 35, 60, 
70, 171, 179, 184, 186, 212, 217. 


Bengel, 1, 11, 16, 35, 42, 84, 160, 215. 


Aarland, x. 

Adam, Thomas, 117. 
Ainsworth, 23, 94. 
Alford, 63, 140. 
Ambrose, 170. 


INDEX. 


Hilarius, 40, 58, 67. 

Homer, 182. 

Hooker, Thomas, ix, 151, 178, 200. 
Howe, 31, 67, 85 

Hutcheson, 11, 55. 


Jansenius, 93, 95, 159. 
Jefferson, ix. 


Keble, 133. 
Keith, 226. 
Kidd, B., 15. 
Kidder, 132. 
Kuinoel, 41. 
Kypke, 33, 215. 


Lampe, x, 123, 125. 
Lapide, C. a, 4, 95 
Liicke, 34. 

Luther, 2, 4, 68, 103. 
Lyra, 66. 


M ‘Cosh, 71-2. 

M *Crie, 2. 
Marloratus, 88. 
Manton, ix, 180. 
Mede, Joseph, 134-5. 
Melancthon, 2, 4, 67. 
Middleton, 67. 
Milton, 124. 

Morus, 41, 215. 
Musculus, 128, 179. 


Neander, x, 35, 223. 

Newton, George, vii, ix, 12, 16, 
61, 227-8. 

Nosselt, 4, 41, 67. 


Olshausen, x, 4, 66, 69, 85, 103. 
Owen, 189-90. 


Parkhurst, 88. 
Placeus, 66. 
Polhill, 103. 
Pusey, 3. 
Quesnel, 144. 


Rosenmiiller, - 
Ruperti, 147, 2 226 


Schmid, Erasm., 215. 


298 


Beza, 33, 182. 
Blair, 60. 

Bode, x 

Brentius, 224. 
Burgesse, Corn., ix. 


Calvin, 8, 38, 42, 85, 125, 179, 216. 

Camero, 124-5. 

Cartwright, 64, 67, 71. 

Cassia, S. de, 88, 126, 159, 184. 

Chrysostom, 30, 94-5, 117, 120, 
134. 

Clarke, Adam, 88. 

Cocceius, 9. 

Conder, 228. 

Cowper, 113. 

Cyprian, 85. 

Cyril Aiex., 134, 184. 


Damascenus, Jo., 126. 
Drummond, ix. 
Drusius, 93. 

De Wette, 95. 


Edwards, 31. 

Epiphanius, 109. 

Episcopius, 42. 

Erasmus, 4, 66, 124, 130, 135, 160, 
196. 

Ernesti, 122. 

Estius, 91. 

Euth. Zigaben., 39, 40, 62, 70, 134. 


Foster, 77-8. 


Gataker, 179. 

Gerhard, x, 37, 91, 93, 193, 130, 
133, 134, 170, 221, 223. 

Glassius, x. 

Griesbach, 89. 

Grotius, 100, 130, 134. 


Hale, 182. 

Hare, Archdeacon, 123. 
Henderson, 226. 
Heinsius, 30, 134, 144. 
Hengstenberg, 22, 
Henry, Matthew, 75, 201. 
Herbert, 128, 265. 
Heugh, x, 61, 282. 
Heumann, 915. 
Hieronymus, 40. 


299 


INDEX. 


Traill, vii, 178, 200. 


Ullmann, 32-3. 
Vatablus, 215. 


Walker, John, 88, 111-12, 123-4, 


171-2. 
Watts, 56, 96. 


Westminster Shorter Catechism, 4. 


73, 
98, 


Willett, ix, 7. 
Wolzogenius, 88. 


Zanchius, 4. 
Zuinglius, 35. 


Schleusner, 90. 
Scheettgen, 67. 
Sedgwick, 56-7. 
Semler, 42. 


Smith, Dr Pye, 7, 57, 89, 101. 


Spener, 2. 


Stark, x, 41, 42, 127. 


Stier, 9, 7, 8, 33, 37, 67, 107, 130. 


Stuart, Moses, 88-9. 


Suicer, 134. 


Theophylact, 41, 95, 134. 


REFERRED TO. 


Job xxiii. 3, 4, . 
Pu ie 6057 


1v 

vi 2; 
VIL 
xi. 
ו‎ 

Ἀν Ὁ. , 
xvi. 4 
xix. 1), 

xxv 1-6, 

ἘΣ, Ὁ; 

א 

xxl. 9) 
XXL 0,6, 
xxii 


xxii. 8, 16, 18, 


1 .וו 
xxii. 23, 24,‏ 


. Page 140 
46, 162 
46, 162 


89 
133 
89 


134 
135 
89 
62 


135 
105 
162 


89 
140 
199 


10 
23 


59 
184 


10 
190 


Tholuck, x, 5, 35, 68. 


Tischendorf, 89. 


Tittmann, 67, 186, 221. 


IV. TEXTS OF SCRIPTURE REMARKED ON OR 


Gen. xxii. 12, 
xxi 18, 
xlix. 10, 


fine 1x. 16, 

xi 9 
xxiu. 2L 
Lev. xxii. 2, : 

Skt, QuOS. 
Num. v. ?L . 
xcu. TON, 


Deut. xv. 19, 20, 
xxxi d. 
xxxli. 43, 


Josh. vii. 9, 
Judg. vi. 14, 
Ruth iii. 18, 


Y Sam, 12,13; 
ו‎ 


2 Sam. vii. 12-14, 
xiv. δ... 


Neh. i. 11, 
Job xiv. 5, 


iac 71, 137 


156, 226 


19, 211 


INDEX. 


Isa. liii. 10-12, 
ui. 11, 


]xiu. 16, 
Ixv. 2, 


Jer. xii. 1, 
xxx. 2], 


Ezek. xx. 9, 


Dan. vii. 13, 14, 


ix. 24, 


Zech. xi. 12, 
xiv.:9, 


Matt. v. 3, 8, 


xiii. jt 8, 18-2 -23, 


xvi. 17, 
xvi. 97, 
xvill. 7, 
XX.008, 
xxl. 16, 
xxiv. 36, 


xxv. 91-46, 


xxv. dl, 
xxv. 94, 


. Page 176 


300 


Ps. Ixvii. 


Ixix. 4, 
Ixrx I. 
Ixxi. 16, 


Ixxii. 8, 11, 17, 


Ixxi. 11, 
Ixxit. 17, 
xxxix, 7, 
-Ixxxix, 95-97, 
boxixx. Du : 
7 
1 

xci. 14, 15. ; 
.א‎ 

1. 5 

cix. 

ex. 1, 

CX 1-4, 

Cx. 2 3, 
x; 4, 

exvi. 13- 19, 
exvil. 16, 
exix. 94, 
exix. 126, 
exxi. 

exxil. 6, 
exxxu. 7-16, 
exxxv. 4, 
exlix. 9, 


Prov. viii. 22-31, 


viii. 23, 30, 


Tsai: 8, 


ix. J; 

xi. 9, 

xi. 13, 14, 
XXvil. 3, 

xl. 5, 

xlm. ΠΕ 

xli. 1-9, 
xliii. 21, 
xv. RA s 
xIvuls5 11], 
xlix. 2-9, 
xlix. 3-8, 
xlix. 4, 
xlix. 6, 

lii. 13-15, 
15 3: 

in. 9-12, 
liu. 10, 


8 


130 
93 


19, 
94, 


94, 


94, 


90, 97, 144 


INDEX. 
. Page 201 | John vi. 38, 
40 vi. 39, 40, 
131, 144 vi. 1, 
vi. 62, 
" 113 vi. 63, 
180 vi. 67, 68, 
179 vi. 70, 
131 vi 17. 
188 vii. 28, 29, 
vii. 34, 
16 viii. 12, 
106 viii. 50, 
218 viii. 54, 55, 
124 vill. 55, 
5 TX: 
107 ix. 30, 
223 x. 15, 
114 x Ly, 
169 x. 30; 
22 6 
100 xi. 42, 
191 xii 24, 32, 
6 xis 20, 
213 xiii. 18, 
144 ΧΠῚΡ ΟἹ. 
189 xui. 9l, 32, 
131 ἘΠῚ o2. 
xiii. 36, 
18 xiv. 9, : 
170 xiv. IG, 17, 26; 
1192, 910 ל‎ PM 
207 xv. 19, 
f 169 xv: 96, 27, 
19, 112, 188 xv» 27, 
f 211 XVE T 
69, 89 xvi. 7-11, 
106 1 
114 xvi. 13, 14, 
181 XVi. 3 
161 xvi LL 
35 XXXI 2s 
107 XS AD UE 
89 
34 | Acts i. 3, 
a2 1. 8, 
19 i. 20, 
66, 212 i. 1-4, 
63 i. 36, 
19, 63 Ivo, 
32 ix. L5, 
109 x. 36, 
118, 133 Ἐν 9. 


Matt. xxv. 41, . 


xxvii. 51-54, 
xxviii. 19, 20, 


Mark iv. 34, 


vi. 25, 


Luke i. 35, 


n. 25, 

li. 40, : 
1V225, 97, 
vi 19 
vin. 15, 
ו‎ 
5 
xxii. 9 
ΧΧΊΙ. 42, 
xxiii. 34, 
xxii. 42, 43, 
xxii. 46, 
xxiv. 45, 
xxiv. 4], .. 
xxiv. 50, 51, 
, xxiv. 49, 


John i. 1, 


“ον ie pde εν d ed μα 
- 
= 


. Page 150 
: 144 


INDEX. 
2 (orav, 19: 
v. 20, 
49 vi. 17, 
97 vii. 1, 
144 x d 
144 
151 7 Gab τ 
144 1i. 13, 14, 
ii. 26, 
35 V. 20, 
147 
209 | Eph. 1. 3, 
105 1. Ὁ, 
145 1. 4-6, 
215 1 
80 1, 17-23, 
23 1 20-93 
119 am d 
75 ו‎ 
10 ἘΠῚ ΠΣ 
19 1i, 10, 
997 iv. 8-13, 
142 Wade 
143 v. 25, 26, 
זל‎ v. 25-27, 
118 vi. 8, 
80 
165 | Phil. ii. 6-11, 
135 li. 9, 
218 1i. 9-11, 
nob 
98 ii. 20, 
209 1. 20) 215 
97 1v..5, 7, 
214 Το, 75 to 
119 
{11 Cola ais: 
144 i. 18, 
149 1. 29, 
85 i; 9; 
32 ia: 
97 
139 | 1 Thess. in. 3, 
145 ג‎ 
77 ave Li, 
26 1 2 Thess. i. 12, 
217 
214 | 1 Tim. ii. 3, 4, 
130 .גנ‎ 4, 
214 li. 8, 
191 vi. 16, 


119, 


. 68, 112, 130, 


202 


Acts xvi. 14, 
xvii. 11, 
Xvi. 91, 
ExIX. 17, 
xxi. 16, 
xxvi. 16, 


xxvi. 217, 18, 


xxvi 27, 


Rom.i. 16, 
i. 18, 
i 28, 


iii. 9, 


1 ον. 3. 10, 
i 21, 


וע 


xii. 8-10, . 


xiv. 92, 
xv. 6, 
xv. 58, 


Cor. 1. 20,‏ ל 
ii. 10,‏ 


ii. 6, 18, 


ii. 18, 
lv. 6, 
v. § 


2 Tim. u. 10, 


Titus 111. 3, 


Heb. i. 2-4, 


James v. 16, 


1 Pet. i. 3, 


INDEX, 303 
Page 86 | 1 Pet. iii. 15, : Page 5 
neg. : 97 i. 18; : : 80 
i. 2, 119 ui 92. 44 
iv. 28, 148 ive 11, 144 
114 2 Pets 1, 4, 100 
xb 94. 
44 
153. 69, 130 | 1 John 1. 1, 2, : 1 112 
i. 4, 74 to. . 98, 160, 185 
qx 17 i 9 : : 34 
1. 14, 108 11. 18, 14, 18, 91 
xi 1, 147 in I5» τοῦ ἢ : 216 
ii. 4, 95, 132 1527; : 95, 149 
Ts 2, 109 111. 4, r 3 139 
ili. 9, 206 1v. 6; 120 
iv. 14-16, 27 iv. 8, 34 
7, 5 iv. 16, 161 
מ‎ i 19 iv. 17; 153 
wi Uy 27, 35, 80, 157, 238 v. 4, 120 
ix. 14, : : 134 ve: 10: 118 
x. 4, 133 
XU 16 | Jude 24, 148 
x10, 71 
x. 10, 14, 134 | Rev. i. 5, 6, 195 
x. 15 15; 183 v. 1-14, 46 
xi, 98, 29, 25 v. 9-12, 195 
xxl ΩΣ 71, 146 vii. 9-17, 191 
.ונא‎ 23, 24, 191 vill. 3, 205 
viii. 3, 4, 156 
3 ix. 4, : é 124 
ἘΠ 15, : 48, 167 
25 xiv. 15, : 167 
15% 147 xv. 4, 23 
i. 8, 152 xvii. 14, 130 
rud yf 195 רל‎ 111-05} : 48 
L 15, 16, 26 sox 1, : 49, 4 
T9417, 26 xxi 27. ; 124 
THE END. 


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