My friends! Jesus Christ's victory is ours, and we are victors in it, because He is more than the pattern of brave warfare, He is even the Son of God, who gave Himself for us, and gives Himself to us, and dwells in us our Strength and our Righteousness.
Lastly, remember that the condition of that victory's being ours is the simple act of reliance upon Him and upon it. The man who goes into the battle as that little army of the Hebrews did against the wide-stretching hosts of the enemy, saying, 'O Lord! we know not what to do, but our eyes are up unto Thee,' will come out 'more than conqueror through Him that loved him.' For 'this is the victory that overcometh the world, even our faith.'
THE INTERCESSOR
'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. I 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 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.'—JOHN xvii. 1-19.
We may well despair of doing justice to the deep thoughts of this prayer, which volumes would not exhaust. Who is worthy to speak or to write about such sacred words? Perhaps we may best gain some glimpses of their great and holy sublimity by trying to gather their teaching round the centres of the three petitions, 'glorify' (vs. 1, 5), 'keep' (v. 11), and 'sanctify' (v. 17).
I. In verses 1-5, Jesus prays for Himself, that He may be restored to His pre-incarnate glory; but yet the prayer desires not so much that glory as affecting Himself, as His being fitted thereby for completing His work of manifesting the Father. There are three main points in these verses-the petition, its purpose, and its grounds.
As to the first, the repetition of the request in verses 1 and 5 is significant, especially if we note that in the former the language is impersonal, 'Thy Son,' and continues so till verse 4, where 'I' and 'Me' appear. In verses 1-3, then, the prayer rests upon the ideal relations of Father and Son, realised in Jesus, while in verses 4 and 5 the personal element is emphatically presented. The two petitions are in their scope identical. The 'glorifying' in the former is more fully explained in the latter as being that which He possessed in that ineffable fellowship with the Father, not merely before incarnation, but before creation. In His manhood He possessed and manifested the 'glory as of the Only-Begotten of the Father, full of grace and truth'; but that glory, lustrous though it was, was pale, and humiliation compared with the light inaccessible, which shone around the Eternal Word in the bosom of the Father. Yet He who prayed was the same Person who had walked in that light before time was, and now in human flesh asked for what no mere manhood could bear. The first form of the petition implies that such a partaking in the uncreated glory of the Father is the natural prerogative of One who is 'the Son,' while the second implies that it is the appropriate recompense of the earthly life and character of the man Jesus.
The petition not only reveals the conscious divinity of the Son, but also His willing acceptance of the Cross; for the glorifying sought is that reached through death, resurrection, and ascension, and that introductory clause, 'the hour is come,' points to the impending sufferings as the first step in the answer to the petition. The Crucifixion is always thus treated in this Gospel, as being both the lowest humiliation and the 'lifting up' of the Son; and here He is reaching out His hand, as it were, to draw His sufferings nearer. So willingly and desiringly did this Isaac climb the mount of sacrifice. Both elements of the great saying in the Epistle to the Hebrews are here: 'For the joy that was set before Him, [He] endured the Cross.'
The purpose of the petition is to be noted; namely, the Son's glorifying of the Father. No taint of selfishness corrupted His prayer. Not for Himself, but for men, did He desire His glory. He sought return to that serene and lofty seat, and the elevation of His limited manhood to the throne, not because He was wearied of earth or impatient of weakness, sorrows, or limitations, but that He might more fully manifest by that Glory, the Father's name. To make the Father known is to make the Father glorious; for He is all fair and lovely. That revelation of divine perfection, majesty, and sweetness was the end of Christ's earthly life, and is the end of His heavenly divine activity. He needs to reassume the prerogatives of which He needed to divest Himself, and both necessities have one end. He had to lay aside His garments and assume the form of a servant, that He might make God known; but, that revelation being complete, He must take His garments and sit down again, before He can go on to tell all the meaning of what He has 'done unto us.'
The ground of the petition is twofold. Verses 2 and 3 represent the glory sought for, as the completion of the Son's mission and task. Already He had been endowed with 'authority over all flesh,' for the purpose of bestowing eternal life; and that eternal life stands in the knowledge of God, which is the same as the knowledge of Christ. The present gift to the Son and its purpose are thus precisely parallel with the further gift desired, and that is the necessary carrying out of this. The authority and office of the incarnate Christ demand the glory of, and consequent further manifestation by, the glorified Christ. The life which He comes to give is a life which flows from the revelation that He makes of the Father, received, not as mere intellectual knowledge, but as loving acquaintance.