Jesus was praying for all future believers

JESUS WAS PRAYING FOR ALL FUTURE BELIEVERS
EDITED BY GLENN PEASE
JOHN 17:20 "My prayer is not for them alone. I pray
also for those who will believein me through their
message,
Ted Kirnbauer John 17:20-26 3/9/14
JESUS’PRAYER ON BEHALF OF FUTURE BELIEVERS
17:20 "I do not ask on behalf of these alone, but for those also who believe in
Me through their word;”
Technically, Jesus has been praying for the elevendisciples. Now His prayer
expands beyond them to the whole company of believers throughout history
who have come to faith in Christ through the disciples’message. In other
words, Jesus is looking with prophetic eyes through the whole of Christian
history to our very ownday. Therefore, His prayer is for us, for we have
believed the apostolic message. The contentof the prayer starts in verse 21.
17:21 “that they may all be one; even as You, Father, are in Me and I in You,
that they also may be in Us, so that the world may believe that You sent Me.
17:22 The glory which You have given Me I have given to them, that they may
be one, just as We are one; 17:23 I in them and You in Me, that they may be

perfectedin unity, so that the world may know that You sent Me, and loved
them, even as You have loved Me.”
The main concernof Jesus for us is clear. He desires that believers be unified
as He is with the Father. The nature of this unity is describedin verses 21-23.
First, the unity is a unity with the apostles. There are three categoriesof
people mentioned in verses 20 and 21: (1) the apostles (“these” – v.20), (2)
future believers (“those” – v.20), and (3) “all” (v. 21 - both the apostles and
the future believers). In other words, Jesus prays that all who have followed
Him and all who will follow Him be one. How can Christians alive today be
one with those who have died and gone to be with the Lord? The answeris
through the apostolic message. Whatunites all Christians of all ages together
is a common commitment to and belief in the apostolic gospelthat places
Christ squarely at the center of all of life. In other words, Jesus’prayer is that
there might be a historicalcontinuity betweenthe apostolic messageand the
church in every age.
This is seenfrom the very start of the church. In Acts 2:42 it says of the first
believers after Pentecostthat“they devoted themselves to the apostles'
teaching.” 1 John 1:1-3 says, “Thatwhich was from the beginning, which we
have heard, which we have seenwith our eyes, which we have lookedat and
our hands have touched-- this we proclaim concerning the Word of life. The
life appeared;we have seenit and testify to it, and we proclaim to you the
eternal life, which was with the Fatherand has appearedto us. We proclaim
to you what we have seenand heard, so that you also may have fellowship
with us. And our fellowshipis with the Fatherand with his Son, Jesus Christ.”
Ephesians 2:19-20 tells us that we are “fellow citizens with God's people and
members of God's household, built on the foundation of the apostles and
prophets, with Christ Jesus Himself as the chief cornerstone.”

Unity is always fragmented where there isn’t common belief and commitment
to the gospel.
2 Ted Kirnbauer John 17:20-26 3/9/14
Secondly, the nature of the unity betweenbelievers is likened to the unity
betweenthe Fatherand the Son. Sometimes when Jesus refers to His oneness
with the Father, He is speaking of their unity of essence;at other times He is
talking about their unity of purpose and mission. It is hard to imagine how
Jesus couldbe praying that believers become one in essence,so we are left
with the secondmeaning as the primary thought. Believers are to be one in
purpose, have the same mission, and be of the same mind. “The Father is in
the Sonand does His works (14:10). The Son is in the Father. The two are one
(Jn. 10:30) and yet distinct. So in measure is it with believers. Without losing
their identity, they are to be in the Father and the Son. Apart from the Son
they can do nothing (15:5)” (Morris, 734). Carsonsays it like this: “Although
the Sonis in the Father, coeternalwith Him in the unity of the godhead, yet
He is dependent upon Him and obedient to Him in the self-emptying of His
mission. . . In a similar way, the Father and the Son, by means of the promised
Counselor, live in the disciples (14:23), so that the disciples, like Jesus, become
the sphere of divine activity (14:12). As they remain in the vine, they bear
fruit (15:1 ff.). This comes aboutas they stand in dependence upon (15:4) and
obedient toward (15:10 f.) the one who lives within them” (FarewellDiscourse,
198).
Ephesians 4:1-3 and 11-16 are helpful in further understanding how our unity
plays itself out.
Ephesians 4:1-3 says,
1 “Therefore I, the prisoner of the Lord, implore you to walk in a manner
worthy of the calling with which you have been called, 2 with all humility and

gentleness, withpatience, showing tolerance for one another in love, 3 being
diligent to preserve the unity of the Spirit in the bond of peace.”
Basedupon the magnificent salvationthat the believer has receivedin Christ,
he is admonished to live in accordancewith his high destiny and calling. The
way to lead a life worthy of our calling is to “preserve the unity of the Spirit in
the bond of peace." Ephesians4:2 tells us that we do this "with all lowliness
and meekness,with patience, forbearing one another in love."
Ephesians 4:3 calls Christian unity the unity of the Spirit, for it is a unity that
God’s Spirit creates as a result of the work of Christ (Eph. 2:11-22). Jesus had
promised the disciples that He would send the Holy Spirit to help them (Jn.
14:16. 26 etc.), but it is also through the Spirit that believers have equal access
to God (Eph.2:18).
In the Book ofEphesians Paul shows that the human race, which is alienated
from God, is also brokenand scatteredwithin itself. Its restoration, therefore,
involves being united. In Ephesians 1, God’s plan to unify humanity involves
bringing all creationunder subjection to Christ (1:9, 10). Since the Church is
the example to the universe of God’s masterpiece ofunification (Eph.2:7),
believers are expectedto live in unity, consistentlywith God’s purpose. Paul
declares that unity is perfectedthrough the interaction of individuals in the
work of God. Christ gives apostles, prophets, evangelists, andpastors to the
church. Their responsibility is to edify and restore the body of Christ
until it attains the unity of faith. He, therefore, exhorts believers to grow into
Christ, who is the Head, from whom the whole body is joined togetherand
built up in love (Eph. 4:3, 11-16).

In addition to this, we see in Ephesians 4 that unity is both a present
possessionanda goalto be attained. In verse 3 we are told to preserve unity.
In other words, it is assumedthat unity is already in existence and needs to be
maintained. But in Ephesians 4:13, Paul tells us that the building of the body
is to continue until we “attain to the unity of the faith”. The verb “attain”
means to arrive at a particular state and focuses onthe end. In other words,
unlike Ephesians 4:3, Paul sees unity as a goalto reachfor. Thus, unity is
something that has been already achievedand something that needs
perfecting. It needs to be workedon by all, but will only reachperfection
when Christ comes and brings people to complete maturity. It is something
believers have that needs to be lived out in the church. “Significantly,
Christian growth or progress does not occurin isolation, for Paul’s language
here envisages God’s people collectively(we all) as en route to this vital
destination” (O'Brien, 305).
The way that we “preserve the unity of the Spirit" is found in 4:2; unity is
maintained in community life through humility, gentleness, patience, andby
showing forbearance in love to one another. These are not characteristicsthat
occurnaturally; they are Spirit generated(Eph. 4:2). This explains how we
maintain and attain greaterunity. Piper says, “Christian lowliness is a
disposition to think lowly of ourselves and highly of Christ. Christian
meekness is the demeanor of a personwith this disposition.” The personwho
is lowly is humbled because he sees himself in relationship to God. He sees no
comparisonbetweenhis knowledge orwisdom and that of an omniscient God.
He recognizes he has no righteousnessapartfrom what was givenhim in
Christ. He is not puffed up by any ability he may excelin over other humans.
Christian lowliness makes a person feelawkwardin receiving praise. This is
the work of the Holy Spirit who opens our eyes to see ourselves as we are.
Piper also adds, “Lowliness is the prerequisite of patience. Haughty people are
not patient. The more highly you think of yourself the more quickly you will
think you should be served. ‘Who do they think they are to keepme waiting

like this!’ But if you have a disposition of lowliness, it won't feelso
inappropriate when you are not treated like a dignitary and when the fruits of
your labors are slow in coming. If you have seenthe majesty of God's holiness,
you know your own minuteness and sinfulness, and you don't presume to
deserve specialtreatment. And if you have seenthe magnificence of God's
grace, you know he will give you the strength to wait and will turn all your
delays into strategic maneuvers of victory” (John Piper, Sermon on Ephesians
4:1-6).
Furthermore, Paul stressesthat believers need to be “diligent” in preserving
the unity they have. “Diligence”communicates a vigilance, or attentiveness to
be sure that unity doesn’t slip away. It may even add a sense ofurgency, or
perhaps, even crisis to the matter. It becomes immediately obvious that to
keepthis unity we must maintain it visibly. “If the unity of the Spirit is real, it
must be transparently evident, and believers have a responsibility before God
to make sure that this is so” (O'Brien, 280).
We should desire unity because unity provides the neededtestimony for the
world to know that the Father has sentChrist (17:21, 23). Jesus prays for
unity so that the world may believe that God the Father sent Him. It is the
irrefutable evidence that Jesus was sentby the Father. Someone once saidthat
disunity in the church breeds atheism in the world.
Lastly, in John 17:22 Jesus says that He has given His disciples the glory that
the Fathergave Him that we may be one. In reading this, the first question we
should ask is what is that nature of the glory that the Father gave the Son? In
verses 1-5 we saw that the glory of Jesus was the glory of the humility of the
incarnation that culminated in the crucifixion, resurrectionand exaltation.
This is akin to the glory we have received. “Justas His [Jesus’]true glory was
to follow the path of lowly service culminating at the cross, so for them the

true glory lay in the path of lowly service whereverit might lead them. The
little band and its Masterwere both insignificant as the world counts
importance. But the apostles are right with Godand therefore are supremely
significant. They have true glory” (Morris, 735;see notes on glory and the
cross under 17:5). Therefore, it is by sharing in a common suffering and
lowliness that we also become one with Christ and with eachother.
17:24 "Father, I desire that they also, whom You have given Me, be with Me
where I am, so that they may see My glory which You have given Me, for You
loved Me before the foundation of the world.”
Jesus’final petition is that those whom God has given Him be with Him. Jesus
had said He is not in this world and that He is going to the Father (Jn. 17:11;
14:28). He made it clearthat the disciples cannotfollow Him now (13:33, 36).
But this separationwill not be forever. He wants all who believe to be with
Him, that they might see His glory, that is, that they might see the majesty and
splendor which He had before the world was created(17:5). Theologiansrefer
to this magnificent experience of bliss as the visio Dei: the vision of God.
Jesus is at the center of the believer’s final blessing.
17:25 "O righteous Father, although the world has not known You, yet I have
known You; and these have knownthat You sent Me; 17:26 and I have made
Your name known to them, and will make it known, so that the love with
which You loved Me may be in them, and I in them."
Verses 25 and 26 are not petitions, but statements about what Jesus has done
and why He did it. He has made the Father’s name known(see notes on 17:6),
and He will make it known againat the cross. He will do this so that the love
of the Fatherfor the Son might be in the disciples.

Our ultimate hope is in the love of the Fatherfor the Son. Jesus has not just
made the Fatherknown, He will continue to make Him known to all who
believe in Him. Jesus’ goalis to sweepup all who believe into the richness of
the love that exists betweenthe Father and Himself.
BIBLHUB RESOURCES
Comprehensive Intercession
John 17:20, 21
J.R. Thomson
Human selfishness, narrowness,and hopelessnessmay well be rebuked by the
breadth and brightness of this prayer. The High Priestpleads for his people,
and in so doing sweeps the horizon of time, sounds the depths of human need,
and grasps the invisible aim of the universe, the yet unrealized purpose of God
himself.
I. THE EXTENSIVE RANGE OF CHRIST'S INTERCESSION. At the very
time when those nearestto him were about to be exposedto greatdanger, the
Lord Jesus, without forgetting these, directed the gaze of his mind over a wide
field of vision, and included in his comprehensive intercessionallwho in
coming ages shouldbelieve on him through his apostles'witness. This
marvelous sweepofhigh-priestly regardand interest is testimony to:
1. Christ's Divine foresight. He beheld in prophetic vision the martyrs and
confessors, the missionaries and bishops, the scholars and preachers, the pure
and lowly in private life, who should attachthemselves to his doctrine and to

his Church. As in an instant and at a glance, Christsummoned before his eyes
and his heart the vast multitude who should constitute the Church militant
through long millenniums to come; and he prayed for all.
2. Christ's Divine claim. In realizing the objects of his intercession, the High
Priestregarded all as personally related to himself. Those for whom he
pleaded were those who should believe on him. This fact is implicit witness to
his high claims. Who but he could so rank mankind?
3. Christ's wide sympathy and benevolence. Thatsuch a Leader and Master
should plead for his adherents, his friends, and the promulgators of his faith
seems natural; common affectionseems to accountfor this. But how vast was
the love apparent in this prayer, which included within its scope the myriads
who were yet to come into existence!But his whole Church was dear to his
Divine and tender heart.
II. THE CONCENTRATED PURPORT OF CHRIST'S INTERCESSION.
Doubtless the same prayer which was offered for the twelve was offered for all
subsequent disciples, that all might be kept in the Name of the Father, and
that all might be sanctifiedby the truth. But the expressedrequest here
presentedon their behalf should receive attention. It was for their unity. Not
for their uniformity, in outward organization, in rite and ceremony, in uttered
creedand liturgy; but for their spiritual unity, as is apparent from the
petition that it might resemble that of the Father and the Son. A unity of life is
here intended, like that of the branches in a vine rather than that of a bundle
of staves. The Masterdesired for his disciples that they might have the same
faith in himself, the same brotherly love one towards another, the same
benevolent disposition towards the world. The value which Christ thus set
upon true unity is a standard to which we are called to conform. That which
Jesus made the objectof his desire and prayer must be beautiful in God's
view, and is worthy of our appreciation, our best endeavors for its promotion.
III. THE GLORIOUS AND ULTIMATE AIM OF CHRIST'S
INTERCESSION. HOW magnificent the end which our Lord sought, not only
by his prayer, but also by his toils, his sacrifice, his death! Nothing short of the
world's belief in his mission, and adhesionto himself! We cannot understand

by our Lord's words merely that he lookedforward to the world's assentto a
greatfact, or to the world's forced acknowledgmentupon the judgment-day.
He desired that the world should come to believe both in the sending and in
the sentOne. Howeverappearances maybe againstsuchan expectationbeing
realized, faith apprehends the prevalence of the Redeemer's kingdomin the
world. The influence and ministry of the Church, under the guidance of the
Divine Spirit, is intended to promote the world's salvation. When it appears to
us difficult to cherishhopes such as those which are justified by the
declarations ofScripture, it will be wellfor us to check ourdespondency by
remembering the prayer of the High Priest. That for which the beloved Son of
God has pleaded, and ever pleads, will surely come to pass. And thus faith
shall be rewarded, and Divine love shall have full and eternal gratification. -
T.
Biblical Illustrator
Neither pray I for these alone, but for those also which shall believe on Me
through their word.

John 17:20, 21
Saving faith through the Word
E. Cooper.
I. THE BENEFITSOF CHRIST'S MEDIATION ARE LIMITED TO
THOSE WHO BELIEVE ON HIM.
1. In the very passage ofthis prayer, in which He designs expresslyto set forth
the wide exercise ofHis mediation, He yet, in most positive terms, confines it
within this limitation. Nor was this the first or the only occasionin which He
statedand maintained the same truth. To Nicodemus, to Martha, to the Jews,
and in the commissionwhich He gave to His apostles He strongly assertedthis
fundamental principle. In factthis is the universal language of Scripture on
this subject.
2. And the same language, which is thus used in respectto salvationin
general, is equally used in respectto every blessing of the gospel. Is it pardon?
"Through His name whosoeverbelievethon Him shall receive remissionof
sins." Is it justification? "ByHim, all that believe are justified from all
things." Is it adoption? "As many as receivedHim, to them gave He power to
become the sons of God, even to them that believe on His name." Is it
sanctification? Saints are "sanctifiedin Christ Jesus." Is it spiritual support
and strength? "He that believeth on Him shall not be confounded." Is it
spiritual light and knowledge?"Iam come a Light into the world, that
whosoeverbelievethon Me, should not abide in darkness." Is it spiritual
peace and joy? "Now the God of hope fill you with all peace and joy in
believing."
II. THE SCRIPTURESARE THE MEDIUM THROUGH WHICH THIS
BELIEF IS PRODUCED (Romans 10:17;John 20:31).
1. They are the foundation on which it is built. "Faiththe substance ofthings
hoped for," &c. But it is evident that such a belief supposes a certain degree of
previous information. To believe then in Jesus Christ, and in the efficacyof
His mediation, implies that we have a certain degree ofprevious knowledge on

these subjects. And where is this knowledge to be obtained but from the
Scriptures? Here only are we taught the way of salvation.
2. They are the instrument by which it is wrought in the heart. Faith is itself
the gift and operationof God. It is the work of the Holy Spirit. But the great
instrument by which He works and operates is the written Word, which is,
therefore, emphatically styled "the Swordof the Spirit."Conclusion:
1. Has Christ limited the benefits of His mediation to those who believe on
Him? How strikingly does this truth show the importance of faith! How
clearly does it point out the wide distinction betweenbelievers and
unbelievers!
2. Do those who believe on Jesus Christ believe through the Word? Then how
invaluable are the Scriptures!(1) Are they the foundation of faith? Then how
thankful should we be to God for this inestimable gift, how diligent should we
be in the perusal of it, how widely should we disseminate it!(2) Are they the
instrument by which it is wrought? How powerfully should this consideration
operate on our minds and conduct! Let us remember, when we read or hear
the Word of God, that though we thus attain to a knowledge ofthe truths to
be believed, yet the actual believing of them must be the effectof a Divine
operationon our hearts.
(E. Cooper.)
Christ in relation to His disciples in all future times
D. Thomas, D. D.
Observe —
I. HIS REALIZATION OF THEIR ACTUAL EXISTENCE. The only
disciples then living were the eleven, but He prays for them who should
hereafterbelieve, &c. And how many have believed through their word, and
will yet — a greatmultitude which no man can number. And yet all these
seempresent to Christ. His greatsoul realized eachin His distinctive
personality, and for them He prays. To a soul in vital fellowship with God,

and inspired with the spirit of omniscience, time and space are of little
account. The prophets threw their glance into the distant centuries, but none
of them saw the future as the Incarnate Word. A Being who thus knows the
future can never be disappointed.
II. HIS METHOD OF CALLING THEM INTO HIS SCHOOL.
1. They must believe on Him, not on what men sayabout Him and not on
priesthoods, but on Him. This is the only way of becoming a disciple.
2. They must believe on Him "through their word," i.e., their testimony of
Him. It is a witnessing word. "How canthey believe on Him of whom they
have not heard, &c. That is the method. Do not expect, any other.
III. HIS SUPREME DESIRE FOR THEM.
1. That they should be united on earth. Observe —(1) The nature of this
unity.(a) It is very vital. One living in another. "I in them," &c. There is
nothing uncommon in this idea. The object we love most lives in us as a living
force. Friend lives in friend; the parent in the loving child. Love brings the
distant objectnear, and enshrines it in the heart. Thus those who love Christ
have Christ in them; and those whom Christ loves are in Him; and as Christ
and His disciples both love the infinite Father, He is in them, and He loves
them that are in Him.(b) It is a unity of the Infinite with the finite, of the
Creatorand the creature. An attractionlinks the smallestatom to the highest
orb of immensity, love links the humblest disciples to the greatheart of the
Infinite, and He to them.(2) A reasonfor this unity — "Thatthe world," &c.
No argument could be formulated so mighty as the thorough soulunion of
Christ's disciples.
2. That they should dwell with Him in heaven(ver. 24).(1)With Him in person
as well as in sympathy.(2) We behold His glory.
(D. Thomas, D. D.)
That they all may be one.

Unity in Christ
C. H. Spurgeon.
I. THE UNITY DESIRE. Thesewords ofthe Saviour have been mischievously
perverted. Ecclesiastics have dreamed of a greatconfederation, presidedover
by a number of ministers, these againgovernedby superior officers, and these
againby others, and these topped at lastby a supreme visible head, who must
be either a personor a council: and what is worse, theyturned the dream into
a reality, and the time was when, from the centre at the Vatican, one united
body coveredall Europe. And what was the result? Did the world believe that
God had sent Christ? The world believed the very opposite, that God had
nothing to do with that greatcrushing, superstitious thing; and thinking men
became infidels. Yet people dream that dream still.
1. What were the elements of this unity which Christ so anxiously desired?
The unity was to be composedof the people who are here called"they." Who
are they?(1) Persons speciallygiven to Jesus by the Father (ver. 2). Not then of
all men who happen to dwell in any particular district, or city, but a unity of
persons who have received, not common life, as all have, but life eternal.(2)
Persons to whom God's name has been manifested (ver. 6) — chosenmen, not
the mass, not kingdoms.(3)Persons who have been schooled, andhave learned
unusual lessons (ver. 7), and they have learned their lessonwell. "Theyhave
kept Thy word."(4)Persons prayedfor by Christ, in a sense in which He
never prays for the world (ver. 9).(5) People in whom God is glorified (ver.
10). The one Church of God, is it composedofthe Church of England, the
CongregationalUnion, the WesleyanConference,and the Baptist body? No. Is
not then the Church of England a part of the Church of Christ, and the
Baptist denomination a part? No;but there are believers in all denominations
of Christians, aye!and many in no visible Church at all, who are in Christ
Jesus, and consequentlyin the greatunity.
2. What is the bond which keeps these united ones together?(1)Theyhave the
same origin. Every personwho is a partakerof the life of God, has sprung
from the same Divine Father.(2)They are supported by f he same strength.
The life which makes vital the prayer of a believer to-day is the same life

which quickened the cry of a believer two thousand years ago.(3)Theyhave
the same aim and object. The inward spirit is forcing its way to the same
perfection of holiness, and is meanwhile seeking to glorify God.(4)Above all,
the Holy Spirit, who dwells in every believer, is the true fount of oneness. I
meet an Englishman anywhere the wide world over, and I recognize in him
some likeness to myself; and so I meet a Christian five hundred years back in
the midst of Romanism and darkness, but his speechbewrayethhim; if my
soul shall traverse space in one hundred years to come, although Christianity
may have assumedanother outward garb and fashion, I shall still recognize
the Christian. This is a very different bond from that which men try to impose
upon eachother. They put straps round the outside, they tie us togetherwith
many knots, and we feel uneasy; but God puts a Divine life inside of us, and
then we wearthe sacredbonds of love with ease.
3. There are tokens which evidence this union, and prove that the people of
God are one. We hear much moaning over our divisions. There may be some
that are to be deplored among ecclesiasticalconfederacies, but in the spiritual
church I am at a loss to discoverthe divisions which are so loudly proclaimed.
There is a union —(1) In judgment upon all vital matters. I converse with a
spiritual man, and no matter what he calls himself, when we talk of sin,
pardon, Jesus, the Holy Spirit, and such like themes, we are agreed.(2)In
experimental points.(3) In heart. Where the Spirit of God is there must be
love. How is it that I cannot help loving George Herbert and George Fox, who
are in some things complete opposites? Because theyboth loved the Master.(4)
In prayer. Well-taught believers address the throne of Greece in the same
style, whatevermay be the particular form which their Church organization
may have assumed.(5)In praise. Our music goes up with sweetaccordto the
throne of grace.(6)In action. True Christians anywhere are all doing the same
work.
4. You say, "But I cannot see this unity." Why? Perhaps —(1) Becauseofyour
want of information. I saw a large building the other day being erected, and
puzzled myself to make out how that would make a complete structure; it
seemedto me that the gables would come in so very awkwardly. But I dare
say if I had seena plan there might have been some central toweror some
combination by which the wings, one of which appearedto be longerthan the

other, might have been brought into harmony, for the architectdoubtless had
a unity in his mind which I had not in mine. So you and I have not the
necessaryinformation as to what the Church is to be. The plan is not worked
out yet. Shall the Mastershow you His plan? Not so;wait a while and you will
find that all these diversities among spiritually-minded men, when the master-
plan comes to be wrought out, are different parts of the grand whole. I go into
a greatfactory: there is a wheel spinning awayin that way perfectly careless
of every ether wheel;there is another going in an opposite direction, and I say,
"What an extraordinary muddle this all seems!" I do not understand the
machinery. So when I go into the greatvisible Church of God, if I look with
the eyes of my spirit I can see the inner harmony, but if with these eyes I look
upon the greatoutward Church I cannotsee it.(2) Because ofthe present
roughness of the material? See yonder a number of stones — here, a number
of trees;I cannot see the unity. Of course not. When these trees are all cut into
planks, when these stones are all squared, then you may begin to see them as a
whole.(3)Becauseyou cannotsee anything. Do not suppose that the unity of
the Church is a thing that is to be seenby these eyes of ours. Never!
Everything spiritual is spiritually discerned. You must getspiritual eyes
before you can see it.
II. THE WORK THAT IS TO BE DONE BEFORETHIS UNITY CAN BE
COMPLETE. There are many chosenones who have not yet believed in
Christ, and the Church cannot be one till these are saved. These chosenones
are to believe — that is a work of grace, but they are to believe through our
word. If you would promote the unity of Christ's Church, look after His lost
sheep. If you ask what is to be your word, the answeris in the text — it is to be
concerning Christ. They are to believe in Him. Every soul that believes in
Christ is built into the greatgospelunity in its measure.
(C. H. Spurgeon.)
True and false unity
Lord Bacon.

There be two false peaces orunities: the one when the peace is grounded but
upon an implicit ignorance;for all colours will agree in the dark; the other
when it is pieced up upon a direct admissionof contraries in fundamental
points. For truth and falsehoodin such things are like the iron and clay in the
toes of Nebu chadnezzar's image:they may cleave, but they will not
incorporate.
(Lord Bacon.)
Church unity
J. Spence, D. D.
I. WHAT IS THE ONENESS?There is a widespreadtendency to confound it
with uniformity. But there may be unity without uniformity, and there may be
uniformity without unity. In the planks of a timber yard, sawnof equal
length, breadth, and thickness, there is uniformity, but it is the uniformity of
death without unity. In the trees of the woodor forest there is unity of life and
generalstructure, with greatdiversity of form, fibre, and foliage. The very
absence ofuniformity adds to the impressiveness ofthe unity which responds
in every trunk and branch and leaf to the quickening influences of the spring
and the calm decay of autumn. The uniformity of a Church or societymay be
like the uniformity of a graveyard in which all the tombs, monuments, and
headstones are of one pattern: but unity can be found only amongstthe living.
The oneness whichthe Saviour soughtwas Divine —
1. In its model: "As Thou, leather," &c. These words remind us of "Let us
make man in our image, after our likeness."This is a unity —(1) Of life (John
5:26). Believers are begottenthrough the same word of truth, born by the
grace ofthe same Spirit, pervaded by the same principle of spiritual life,
partakers of the same Divine nature, and adopted into the same family. How
diversified soeverthey may be in age, orstation, or attainment, they possessa
life in common.(2)Of character. Jesusis "the image of the invisible God." The
oneness ofall Christian disciples is after this model. In so far as they are after
the pattern of Christ, they see alike, feelalike, actalike on all moral questions.

They must all have the Spirit of Christ, hate sin, live by faith.(3) Of
enjoyment. The joy of the Fatherwas the delight of the incarnate Son; in
blessednessthey are one. So with the happiness of all His disciples. All drink
of the waterof that river which makes gladthe city of God, and their purest
joy is centred in things heavenly and Divine.
2. In its sphere — "in us." It is obvious that Christ Jesus here claims for
Himself equality with God. No mere man, without blasphemy, could use such
language as this. The only sphere in which Christian unity canbe realized, is
in the reconciling Fatherand the redeeming Son. Very different are the
thoughts of men on this great matter.(1) The world says, "Letnations be one
in the reciprocities ofcommerce;let free trade bind human tribes together
with the bonds of its goldengirdle; let brotherhood be realized in the
mysteries of freemasonry;let unity become a fact for mankind through the
sceptre and shield of a universal monarchy." But the disruption and discord
made by sin defy all such efforts at unification.(2) Even the Church has said,
"Let us make oneness by the bonds of the same ecclesiasticalpolity and by the
use of the same liturgical service;let us compel men to oneness ofcreed and
worship by the force of law, or allure them at leastto the appearance of it by
the powerof state patronage and worldly pomp." Christ says to the Father,
"Let them be one in us." Nowhere else, andin no other way, can this oneness
become a spiritual fact.
II. THE GRAND PURPOSE CONTEMPLATED IN THE REALIZATION
OF THIS ONENESS:That the world may believe," &c. One of the greatest
obstacles to the triumphs of the gospelis in the contentions and separations
which have prevailed in the Church of Christ. But when the world sees the
Church, in all its sections,drawn and knit together, not to profess the same
polity, and in spite of intellectual differences to show its oneness in Christ the
living Head, then will the world believe that Jesus Christ has come as the sent
of God for the cure of its ills and the relief of all its woes. It is not difficult to
see how this spirit would operate in convincing the world. Would it not be a
triumph of Christian love? "Godis love," but where is the evidence of this
amidst the jealousy, sectarianism, and contentions of the disciples of Christ?
In the first age of the Church the evidence was often impressive, and the

heathen around them were led to exclaim, "See how these Christians love each
other." So it should be still.
(J. Spence, D. D.)
The unity of the Church
Bp. S. Wilberforce.
I. THE INTIMATIONS TO BE FOUND IN THE WORDS OF OUR LORD.
Observe —
1. That there is a oneness betweenbelievers in Christ. The very essenceof
unity is that it proceeds from within, and is not impressed from without, that
there is a common living spirit pervading and inter-penetrating all that mass,
which but for it would be a multitude of separate parts. To fulfil, then, the
words of our Lord's prayer, His people must be all dwelt in by one and the
same living Spirit, which so pervades every one of them that it gathers them
up into a living body, communicating to them hereby a hidden principle of
common life, which makes them one together, how many soeverthey be, and
which, by the deep real separationof a distinct life, separatesthem from all
others, how near soeversuchmay seemto draw to them in outward things.
2. That this one life of the saints is the consequenceoftheir union with Him (1
Corinthians 12:13; Colossians 3:3;Romans 8:9).
3. That this unity is a thing hidden, as are all the principles of life, but yet
outwardly developed, as are all the forms of derived life in a visible body
(Romans 12:5; Ephesians 1:23; 1 Corinthians 12:13, 20; Colossians 1:18).
From this it follows that the growth and development of this body, its form
and shape, its acting and character, are all the putting forth of the powers of
this indwelling Spirit of life.(1) For this is the very first principle of
organizationas connectedwith life, even down to the lowestacting. That this
will actaccording to its own laws;shaping to itself its own external
development, casting itself forth now in massive branches, or in robust limbs,
and then weaving for itself the most delicate tracery of the finest leafor fibre;

or gushing out, as in animal life, into the infinite subdivision of hair and
plumage, even to the fine down upon the wing of the insect. And yet being
truly in all of these the life from within, in its outward acting, and not any
impress from without. So that unity may exist where the eye of man cannot
trace even connection. Fornot apparent outward coherence but community of
inner spirit is the formal and constituting essence ofunity; and where this
exists not, the impress of outward things cannotproduce unity. For it is
another part of the very law of life that external impressions can but interfere
with, and mar the perfectness whichit shapes for itself. That external
impressions produce what we term monstrous or imperfect shapes. And still
further, the interference of these external impressions may cause that life to
withdraw itself from the immediate outward part, which is subjectedto them,
so that it dies and falls off, as some decaying branch or diseasedlimb, thereby
cutting off at the same time its principle of unity, so that in a little while it is
evidently severedfrom the body of which it once, but now no longer, forms a
part. And further, we see that such separations from its frame cannot be
effectedwithout some injury to the very body itself; the health and soundness
of which, even in its centre of being and action, depend in a marvellous way
upon the just and equal development of these its remotestextremities.(2)All
which laws apply also to this body, of which Christ is the head.(a) It is
weaving forth for itself its own external increase (Ephesians 2:22;Ephesians
4:16; 1 Corinthians 12:6). And this it is doing in ten thousand ways; in the
greatlimbs of Church polity and succession;in the hands wherewithat any
moment the Church is ready to do her Master's work;in the societiesshe puts
forth; the new combinations she forms; the new phases under which she
shows herself;and so also in the details of every Christian man's character
and conduct, for there is nothing so great that this life does not take it up into
itself, and as it were reproduce it, nothing so small into which it cannot
transfuse its own living energy, until it can fill and glorify all the minutest
details of daily conduct, socialintercourse, andnatural affection.(b) Then
again, while outward things cannotperfect the working of this life, they may
interfere with it, mar, and even extinguish it. The branch in this vine may
wither, the inner life may draw itself back, until that outward part in which it
once actedmay be "cut off" from the life and unity of the stock. The spirit
may be quenched. The individual Christian may be broken off from the living

body of which he was a part. A whole branch of the Church may be withered
and die. Nor canthis be without grievous injury to all the body; for if "one
member suffer, all the members suffer with it;" so that a time of much
disunion cannot be a healthful and flourishing time of the Church any more
than in a tree loaded with dead boughs there canbe a healthful, vigorous
vegetation.
II. THE PRACTICAL DUTIES WHICH THIS GREAT TRUTH ENFORCES
UPON US.
1. We must strive really to believe it.(1) Because itis of such importance; for
without a real faith in this —(a) We strip the Church of Christ of all its glory.
It is in this mystery of the hidden life that the very blessednessofour
redeemedstate consists. It is this which binds in one the broken links of
humanity. In refusing to believe it, we rob of all its lustre the marvellous
dispensationin which God's mercy has placed us. We bring it down againto a
mere Jewishlevel.(b) And the evil follows us into the furthest details of our
own spiritual life. There are blessedsecrets ofstrength which come out daily
for Him who, with a purged eye, sees everround Him this communion of the
saints, which must be lost by him who lowers it into an empty form of
speech.(2)Becauseit is one which we do not readily receive or keep. It is a
greatmystery; it needs a strong faith to hold it firmly.(a) To hold that the
declarationof the oneness ofChristians with eachother is but a strong way of
saying that we ought to be kind to eachother when we can, is far easierthan
to believe that, from Christ our Head, there has gone forth a true life, holding
in its wonderful unity all of His together, which we are to cherish and guard in
ten thousand secretinstances ofself-denial, and faith, and purity, and hard
service, borne for eachother cheerfully, because we are in very deed members
one of another.(b) Nor is this all. It is difficult to read this mysterious unity
under the coarse features ofcommon life; to believe in it, in spite of the
world's mockery, and the unfaithfulness of the better sort, and the multitude
of divisions, and the weaknessofour own hearts.(c)But it is not impossible;
and therefore we must strive after its attainment. And God does graciously
give many aids to those who do so strive. Is it not, for instance, an assistanceto
us, if we will use it, wheneverGod withdraws behind the veil those whom in

the Lord we have fondly loved here, do we not then feel that there is an inner
life binding us to them, which common death cannotpart?
2. But specially may our faith in this mystery be increasedby diligence in
performing the secondduty, i.e., beginning to actupon it. God has gifted
actionwith a wonderful powerover us; and if we will begin to act sincerelyin
little things, as if this were true, He will work in us a powerof trusting to its
truth. And here is, indeed, a wide field before us. We may begin by striving
with our own selfishand indolent tempers in our intercourse with those
around us.
(Bp. S. Wilberforce.)
T. Whitelaw, D. D.
I. FOR WHOM IT IS DESIRED. 1, Notfor men as men, citizens, subjects,
persons allied in trade, politics, &c.
2. But for men as believers (ver. 20). Christ takes in the grand total, a temple
in which eachof these shall find a place and bear a part. Cf. Paul's vision of a
unified Church (Ephesians 1:10; Ephesians 2:21), and Peter's picture of a
spiritual house (1 Peter2:4, 5).
II. IN WHAT IT CONSISTS. Generallyin a oneness resembling that between
the Fatherand the Son(vers. 21,22), andparticularly in a oneness —
1. Of life or community of nature (John 5:26; John 10:30; cf. 1 Corinthians
41:13;Ephesians 4:4-6).
2. Of love, or community of affection(John 3:35; John 5:20; John 14:31;cf.
13:34;15:12, 17).
3. Of faith or community of sentiment. As the words of the Son were the
Father's, so the union of the saints should revealitself in steadfastadherence
to the Father's word given by Christ.

4. Of action or community of labour. As the Son can do nothing but what He
seeththe Fatherdo (John 5:19), and the Father in Him doeth the works (John
14:10), so should Christians harmoniously co-operate (Philippians 1:27; 2
Corinthians 1:24; 3 John 1:8; Hebrews 10:24).
III. BY WHAT MEANS IT MAY BE REALIZED? By believers doing three
things.
1. Remaining in union with the Fatherand the Son(ver. 21).
2. Participating in the glory Christ has receivedfrom the Father (ver. 22).
3. Pressing forwardtowards moral perfection (ver. 23).
IV. TO WHAT RESULT IT SHOULD LEAD. It should awakenin the world
—
1. Faith in the Divine mission of Jesus (ver. 21),
2. Knowledge that the Divine missionof Jesus was a fact(ver. 23). Lessons:(1)
The mission assignedto the Church — that of gathering a people out of the
world and unto Christ by the preaching of the Word.(2) The aim Christ has in
thus collecting a people from the world, that they all may be perfectedin one
body in Him.(3) The certainty that this aim will be realized, since Christ has
both empoweredHis Church to do the work, and prayed for its successful
execution.(4)The obstruction offeredto the realization of this aim by the
disunited condition and imperfect characterof the Church.(5) The means of
hastening the world's conversionto Christ, the Church striving to attain the
complete sanctificationand unity.(6) The destiny awaiting the world when the
Church shall have reachedits proper manhood, that of being brought to a
saving knowledge ofthe truth.
(T. Whitelaw, D. D.)
C. Hodge, D. D.

The Church is one, not in the monarchial sense, as Romanists believe;not in
the sense ofhistoricaldescentof an external organizationas Prelatists teach,
but in the sense of a mystical body united to Christ, their common head. The
consequencesofthe union with Christ are —
I. OUR JUSTIFICATION. We become partakers ofChrist's righteousness,
because it was wrought out in the name and on the behalf of His people.
II. OUR SANCTIFICATION. We become partakers ofthe Divine life, and
this life is sustained and developed.
1. By the nourishment derived from the Word and ordinances.
2. By fellowship with Christ.
3. By the inter-communion of the saints. As one member of the body is
sustainedand grows in virtue of the ministration of all the other members, so
it is with the mystical body of Christ.
4. This supposes organic unity and diversity of gifts; some apostles, some
teachers;some have one gift, some another. With regard to these Paul teaches
—(1) That unity is essential.(2)Thatthe position of eachmember is assigned
by God, and not by himself or by the body. Hence we infer —
(a)That eachshould be content.
(b)That all should sympathize, the one with the others.
(c)That all should cordially co-operate.Itis thus that the work of sanctification
is carried on, not in the isolatedindividual, but in the soul as partakerof a
common life and a member of an organic whole. So in regardto the State:
What would individual gifts and attainment be to a man isolatedin an
uninhabited land.
III. OUR SECURITY. No man canpluck them out of the hand of Christ. The
gates ofhell shall not prevail.
IV. OUR GLORIFICATION. Conclusion:Duties flowing from this union —
love, assistance, joyin success,abstaining from envy.

(C. Hodge, D. D.)
T. Binney.
I. WHAT IT IS NOT. Our Lord did not mean —
1. A systemof perfectequality with no officialdistinctions — anything like
universal identity of endowment and function. This cannot be drawn from
"As Thou, Father," &c., inasmuch as God the Father and God the Son in the
economyof redemption sustain distinct offices. Absolute equality is absurd
and impossible and inconsistentwith Romans 12.; 1 Corinthians 12., and
Ephesians 4., which show that the unity of the Church may consistwith the
greatestdiversity of gifts and offices.
2. The opposite of this — a vast and visible society, its base diffused
throughout all nations, its officers innumerable, distinguished by all
gradations of authority, and terminating in an infallible head. That our Lord
did not mean a unity like this we gatherfrom the factthat His apostles never
attempted to realize it. Wherever they went they formed separate churches,
not parts of one connectedcommunity. They did not join the Church of one
country with that of another; they did not make their churches churches of
nations and provinces, but of villages and towns. There might be more than
one in eachplace. EachChurch — howeverin faith and feeling connected
with others — was a distinct society.
3. Uniformity in constitution and ceremonies. This is obvious from the facts —
(1) That so little is enjoined on these subjects. Here is the distinction between
Moses andChrist. With the first, everything is minutely particularized and
strictly commanded; with the second, everything is general, and to be learned
from facts rather than precepts:for the one dispensationwas intended to
separate a nation from the rest of the world; the other was meant to unite all
nations in a common faith and family, and therefore avoided multiplied
ordinances.(2) Thatalthough in every apostolic Church there was a
recognitionof greatcommon principles, yet there were localpeculiarities.

There were diffused the two greatbodies of the circumcisionand the
uncircumcision, and a Church consisting exclusively of convertedJews and
another of Gentiles would be sure to differ in particulars. St. James advised
Paul in Jerusalemto condescendto the ceremonialpredilections of the
brethren there; but he advisedvery differently in the case ofthe Gentile
Church at Antioch.
4. Perfectcoincidence ofopinion. This is evident from what has been said, as a
Church may differ from others without forfeiting its character, so a Christian.
To aver the reverse would contradict the constitution of nature and the
arrangements of providence. In Romans 14. Paul distinctly refers to two
classesthere who held opposite opinions, but instead of interposing his own
opinion, he approves the conscientiousnesswithwhich the two parties were
actuated, and only denounces their want of charity. Philippians 3., too, is
demonstrative of the prevalence of diversity of sentiment.
II. WHAT IT IS.
1. Its foundation must be laid in an agreementin fundamental truth. We
cannot do better than take our stand where Paul stood. Forthe sake of
usefulness and peace he could become all things unto all men. He could shave
his head, circumcise Timothy, &c., and yet write against"beggarlyelements."
Paul, who in fellowshipand affectionwas the yielding universalist when
prejudice was in question, was firm as a rock when principle was assailed. If
ever he referred to what was fundamental he did so in Galatians 1:9.
Whateverthat gospelwas, it is obvious that no man or Church that rejects it
can properly be a Christian; and the whole tenor of the Epistle shows it to be
the doctrine of justification on the exclusive ground of faith in the atoning
sacrifice ofthe Son of God. If a societydenies this doctrine, whateverit may
have or have not, it has abandoned the faith for another gospel. This grand
fundamental involves Christ's Divinity, and the necessityof renewaland
sanctificationby the Spirit; but it does not involve either Calvinism or
Arminianism, or Church polity, and may be held in connectionwith great
variety of opinion on subordinate points.

2. It ought to be manifested by the recognitionof eachother, by Christians
and Churches thus harmonizing. Every individual who "holds the Head"
ought to be cheerfully recognizedas a Christian by every other who does the
same, and ought to share in that family affectionwhich is peculiar to the spirit
of the gospel. This feeling will produce a readiness to co-operate in all
benevolent confederacies.But the text is to be realized not merely by the
recognitionof Christian by Christian, but of Church by Church. Every
Church ought to possess the powerof accepting the services of the ministers of
every other. Differences ofdisciples ought not to be a barrier. All who expect
to unite in the services ofheaven, ought to endeavour to unite in the services
of earth. Nothing should be a term of union but a term of salvation.
3. If this union were practisedlittle would be wanting to the fulfilment of the
prayer or the accomplishment of the result connected. Separate
denominations would soonlose their hold of whatever partakes ofthe nature
of sectarianattachments, would imbibe an enlargedand accommodating,
spirit; would mutually cease to contendfor trifles, and would come perhaps in
the end, fused and melted by the fire of love, to take some new form, as one
greatconsolidatedcommunity. In relation to the world, the annihilation of
party distinctions, the drying up of the wells of jealousy, &c., and the taking
into the garden of the Lord of every enclosure would be such a palpable
demonstration of the presence and powerof truth and love that the world
would gaze, admire, and believe.
III. CONCLUSION.
1. This prayer is fulfilled to a greaterextent than would at first sight be
supposed. The existence ofseparate churches, and the want of uniformity
betweenthem, do not militate againstactualagreementin fundamentals, or
fraternal feeling. The greatsaving truths are urged with equal zealby
ministers of various denominations, and members of different churches work
side by side in philanthropic enterprises.
2. The prayer will never be fully accomplishedbut by the removal of all that
interferes with the communion of churches. If Christians wait until every
Church is modelled according to any supposedapostolic pattern, till some

community has drawn and absorbedall others into itself, they will have to
wait far longer than any of them calculate. This consummation is much more
likely to follow the practice of universal communion than to precede it; but
whether it ever come or not, the obligation remains the some. The one is an
unquestionable duty, the other a dream.
3. We learn how to possess oursouls in peace amid the alarm and agitation of
the presenttimes, It becomes us to keepour eye and heart steadily on the
prayer of Christ; to engage in every religious movement which the present
position of the Church may demand to promote its accomplishment. This will
at once sanctify uncongenialduties, and sustain under the injustice of
calumny and insult.
(T. Binney.)
Church unity
H. Varley.
I. THE LORD IS TO BE RECOGNIZED AS THE HEAD OF THE
CHURCH. His name is the only true bond of union.
II. THE COMMON FELLOWSHIP OF ALL BELIEVERS IN CHRIST.
III. THE HONEST RECOGNITION OF ONE ANOTHER AS BRETHREN
IN CHRIST, whether within or without the various churches.
IV. THE DETERMINATIONTO BE FORBEARING one towardanother,
and to maintain the body of Christ, provided the faith be maintained by the
members in heart and life.
(H. Varley.)
The fact and the means of Church unity
H. M. Scudder.

According to the present scientific theory, all of the planets came out of the
sun. That central orb sent off ring after ring, and these consolidatedinto
planets, and then, moving within the influence of their common origin, they
swing without collisionround the grand common centre of the sun itself. So
should not the denominational planets also swing without collisionaround
their common origin and centre, Jesus Christ? Plutarch tells us of a golden
tripod that was fished from the bottom of the sea. There was a great
contention about the possessionof it; and, when the conflict waxedquite
ferocious, it was settledthat neither of the contending parties should have it,
but that it should be given to the wisestman. They sent it first of all to Thales.
He said, "I am not the wisestman; take it to Bias." Bias, onbeing approached,
said, "Don'tbring it here. I am not the wisestman in Greece. I won't have it."
And so they sent it from one to another through a circle of the sevenwisest
men, with a like reception, until at lastit was settled that the fair tripod
should be given to Apollo. Now, they all had the modesty of true wisdom; and
if all the denominations had only that modesty or real wisdom displayed by
these sages neverto make any claim of exclusiveness orsuperiority, there
would be unbroken peace among them all.
(H. M. Scudder.)
The essentialunity of the Church
W. Baxendale.
During a visit of the King of Italy to Naples, the nine Protestantministers of
that city beggedthe favour of an interview. The young monarch grantedtheir
request, and receivedthem with marked courtesy. He was surprised, however,
when one was presentedto him as a Methodist, and another as a Baptist, the
third as a Presbyterian, the fourth as a Waldensian, &c. "I do not
understand," said the king, "how you can all be ministers of the same gospel,
and yet have so many distinctions. Perhaps one of you will be goodenough to
explain this to me." The Waldensianminister promptly replied, "In your
majesty's army there are many regiments wearing different uniforms and
calledby different names; nevertheless they are under one commanderin-

chief, and follow one flag. In like manner we Protestants are divided into
various denominations, but we know only one Chief — Jesus Christ; and we
follow but one banner, viz., that of the gospelofour crucified and risen
Lord." The king listened attentively, and then said, "I thank you for this clear
explanation. You wish me to understand that while there are differences
among you on minor matters, there is unity in essentials."
(W. Baxendale.)
Christian unity
Bp. M. Simpson.
I was walking, some weekssince, in a beautiful grove. The trees were some
distance apart, and the trunks were straight and rugged. But as they ascended
higher the branches came closertogether, andstill higher the twigs and
branches interlaced and formed a beautiful canopy. I said to myself, our
Churches resemble these trees. The trunks near the earth stand stiffly and
widely apart. The more nearly towards heaven they ascend, the closerand
closerthey come together, until they form one beautiful canopy, under which
the sons of men enjoy both shelterand happiness. Then I thought of that
beautiful prayer of the Saviour, "That they all may be one," &c.
(Bp. M. Simpson.)
Christian unity
R. M. M'Cheyne.
I was once permitted to unite in celebrating the Lord's Supper in an upper
room in Jerusalem. There were fourteen present, the most of whom, I had
goodreasonto believe, knew and loved the Lord Jesus Christ. Severalwere
godly Episcopalians;two were convertedJews — one a Christian from
Nazareth, convertedunder American missionaries. The bread and wine were
dispensed in the Episcopalmanner, and most were kneeling as they received

them. We felt it to be sweetfellowshipwith Christ, and with the brethren;
and, as we left the upper room and lookedout upon the Mount of Olives, we
remembered with calm joy the prayer from our Lord that ascendedfrom one
of the shady ravines after the first Lord's Supper — "That they all may be
one."
(R. M. M'Cheyne.)
Friends mistakenfor foes
W. Williams.
I recollect, onone occasion, conversing witha marine, who gave me a good
deal of his history. He told me that the most terrible engagementhe had ever
been in was one betweenthe ship to which he belongedand another English
vessel, when, on meeting in the night they mistook eachother for enemies.
Severalpersons were wounded, and both vessels were much damaged by the
firing. When the day broke, greatand painful was the surprise to find the
English flag hoistedfrom both ships. They saluted eachother, and wept
bitterly togetherover their mistake. Christians, sometimes, commit the same
error. One denomination mistakes anotherfor an enemy; it is night, and they
do not recognize one another. What will be their surprise when they see each
other in heaven's light I How will they salute eachother when better known
and understood!
(W. Williams.)
COMMENTARIES
Ellicott's Commentary for English Readers

(20) Neither pray I for these alone.—Comp. Note on John 17:9. The thought
of the work to which the Apostles are to be consecratedand sent leads on to
the wider thought of the Church which shall believe through their word, and
the prayer is enlargedto include them.
But for them also which shall believe on me through their word.—All the best
MSS. read, “but for them also which believe;” but the sense is not affectedby
the change. As we have againand againfound in these chapters, the future of
the Church is so immediately in our Lord’s thoughts that it is spokenof as
actually present. “Their word” is their witness concerning Him through which
men should believe (John 15:27). He had manifested the nature of God to
them; and they who had receivedHis word and witnessedHis work would
become, by the indwelling of the Spirit in them, the means of extending this
revelation of God to others. They would do this by means of the word which,
in His name, they would preach. (Comp. Romans 10:14 et seq.)
MacLaren's Expositions
John
THE HIGH PRIEST’S PRAYER
John 17:20 - John 17:26.
The remainder of this prayer reaches outto all generations ofbelievers to the
end. We may incidentally note that it shows that Jesus did not anticipate a
speedy end of the history of the world or the Church; and also that it breathes
but one desire, that for the Church’s unity, as though He saw what would be
its greatestperil. Characteristic, too, ofthe idealism of this Gospelis it that
there is no name for that future community. It is not called ‘church,’ or
‘congregation,’orthe like-it is ‘them also that believe on Me through their

word,’ a greatspiritual community, held togetherby common faith in Him
whom the Apostles preached. Is not that still the best definition of Christians,
and does not such a conceptionof it correspondbetter to its true nature than
the formal abstraction, ‘the Church’?
We canbut touch in the most inadequate fashion the profound words of this
sectionof the prayer which would take volumes to expound fitly. We note that
it contains four periods, in eachof which something is askedor stated, and
then a purpose to be attained by the petition or statementis set forth.
First comes the prayer for unity and what the answerto it will effect{John
17:21}. Now in this verse the unity of believers is principally regardedas
resulting from the inclusion, if we may so say, of them all in the ineffable
union of the Father and the Son. Jesus prays that ‘they may all be one,’and
also ‘that they also may be in us’ {Rev. Ver.}. And their unity is no mere
matter of formal external organisationnor of unanimity of creed, or the like,
but it is a deep, vital unity. The pattern of it is the unity of the Father and the
Son, and the powerthat brings it about is the abiding of all believers ‘in us.’
The result of such a manifestation in the world of a multitude of men, in all of
whom one life evidently moves, fusing their individualities while retaining
their personalities, will be the world’s conviction of the divine mission of
Jesus. The world was beginning to feelits convictions moving slowly in that
direction, when it exclaimed: ‘Behold how these Christians love one another!’
The alienationof Christians has given barbs and feathers to its arrows of
scorn. But it is ‘the unity of the Spirit,’ not that of a, greatcorporation, that
Christ’s prayer desires.
The petitions for what would be given to believers passes fora moment into a
statementof what Jesus had already given to them. He had begun the unifying
gift, and that made a plea for its perfecting. The ‘glory’ which He had given to
these poor bewildered Galilaeans was but in a rudimentary stage;but still,

whereverthere is faith in Him, there is some communication of His life and
Spirit, and some of that veiled and yet radiant glory, ‘full of grace and truth,’
which shone through the covering when the Incarnate Word ‘became flesh.’ It
is the Christ-given Christ-likeness in eachwhich knits believers into one. It is
Christ in us and we in Christ that fuses us into one, and thereby makes each
perfect. And such flashing back of the light of Jesus from a million separate
crystals, all glowing with one light and made one in the light, would flash on
darkesteyes the lustre of the conviction that God sent Christ, and that God’s
love enfolded those Christlike souls even as it enfolded Him.
Again {John 17:24}comes a petition with its result. And here there is no
mention of the effectof the answeron the world. Forthe moment the thoughts
of isolationin, and a message to, the world fade away. The partially-possessed
‘glory’ seems to have led on Christ’s thoughts to the calm home of perfection
waiting for Him who was ‘not of the world’ and was sentinto it, and for the
humble ones who had taken Him for Lord. ‘I will that’-that is a strange tone
for a prayer. What consciousnessonChrist’s part does it involve? The
disciples are not now called ‘them that should believe on Me,’ but ‘that which
Thou hast given Me,’ the individuals melt into the greatwhole. They are
Christ’s, not merely by their faith or man’s preaching, but by the Father’s
gift. And the fact of that gift is used as a plea with Him, to ‘perfect that which
concerneth’them, and to complete the unity of believers with Jesus by
bringing them to be ‘with Him’ in His triumphant sessionatthe right hand.
To ‘behold’ will be the same as to share His glory, not only that which we
beheld when He tabernacledamong us, but that which He had in the pouring
out on Him of God’s love ‘before the foundation of the world.’ Our dim eyes
cannot follow the happy souls as they are lost in the blaze, but we know that
they walk in light and are like Him, for they ‘see Him as He is.’
The laststatement {John 17:25 - John 17:26}is not petition but vow, and, to
our ears, promise. The contrastof the world and believers appears for the last
time. What made the world a ‘world’ was its not knowing God; what made

believers isolatedin, and having an errand to, the world, was that they ‘knew’
{not merely ‘believed,’ but knew by experience} that Jesus had been sent from
God to make known His name. All our knowledge ofGod comes through
Him; it is for us to recognise His divine mission, and then He will unveil, more
and more, with blessedcontinuity of increasing knowledge, the Name, and
with growing knowledge ofit growing measures of God’s love will be in us,
and Jesus Himself will ‘dwell in our hearts by faith’ more completely and
more blessedlythrough an eternity of wider knowledge and more fervent love.
BensonCommentary
John 17:20-23. Neitherpray I for these alone — I do not make my apostles the
only subjects of this my last prayer; I pray likewise forall such as shall by
their word, whether preachedor written, be brought to believe on me, in
whateverage or nation; that they also, being influenced by the same Spirit,
and possessedofthe same love; may be one — Truly and intimately; (see on
John 17:11;) as thou, Father, art in me — Dwelling in me by thy Spirit; and I
in thee — By a constant, indissoluble union; that they also may be one in us —
Closelyand vitally united to us, and deriving from us the richestsupplies of
divine wisdom and grace, power, purity, and consolation. This also is to be
understood in a way of similitude, and not of sameness orequality. That the
world may believe — That, seeing their benevolence, charity, and holy joy, the
people of the world, the carnalpart of mankind, may believe that a religion
productive of such amiable fruits is indeed of divine original. It is plainly
intimated here by our Lord, that “dissensions among Christians would not
only be uncomfortable to themselves, but would be a means of bringing the
truth and excellence ofChristianity into question: and he must be a stranger
to what hath passed, and is daily passing, in the world, who does not see what
fatal advantage these divisions have given to infidels, to misrepresentit as a
calamity, rather than to regard it as a blessing to mankind.” — Doddridge.
Here we see Christ prays for the world, and may observe that the sum of his
whole prayer Isaiah, 1 st, Receive me into thy own and my glory; 2d, Let my
apostles share therein; 3d, And all other believers;4th, And let all the world
believe. And the glory which thou gavestme — With respectto my human
nature, namely, to be a habitation of thyself by the Spirit; I have given them
— Have bestowedonthem the honour and happiness of having a measure of

the same Spirit dwelling in them, enriching them with various gifts and
graces,stamping them with thine image, and communicating unto them thy
divine nature, 2 Peter1:4. That they may be one, even as we are one — May
possessthe closestunion, and enjoy a most holy and happy fellowship with us
and with eachother here, and in consequencethereofmay dwell togetherwith
us in eternalfelicity hereafter. I in them — Dwelling in their hearts by faith;
(Ephesians 3:17;) and thou in me — By thine indwelling presence;that they
may be made perfect in one — May possessthe most perfectand
uninterrupted union of love and purity, without any jarring affection or
disposition, and through that union may grow up into me their living head in
all things, till they arrive at the measure of the stature of my fulness, and are
perfectedin that holiness without which no man shall see the Lord. That the
world may know that thou hast sent me — That the clearestdemonstration
may thus be given of the efficacyof thy grace in creating men anew, and
constituting them saints indeed, visibly and justly the favourites of Heaven;
and that it may be manifest to all that thou hastloved them as thou hast loved
me — And hast conferredthis grace upon them for my sake.
Matthew Henry's Concise Commentary
17:20-23 Our Lord especiallyprayed, that all believers might be as one body
under one head, animated by one soul, by their union with Christ and the
Father in him, through the Holy Spirit dwelling in them. The more they
dispute about lesserthings, the more they throw doubts upon Christianity. Let
us endeavour to keepthe unity of the Spirit in the bond of peace, praying that
all believers may be more and more united in one mind and one judgment.
Thus shall we convince the world of the truth and excellence ofour religion,
and find more sweetcommunion with God and his saints.
Barnes'Notes on the Bible
Neither pray I for these alone ... - Not for the apostles only, but for all who
shall be converted under the preaching of the gospel. Theywill all need
similar grace and be exposedto similar trials. It is a matter of unspeakable joy
that eachChristian, howeverhumble or unknown to men howeverpoor,
unlearned, or despised, canreflect that he was remembered in prayer by "him

whom God heareth always." We value the prayers of pious friends. How
much more should we value this petition of the Son of God! To that single
prayer we who are Christians owe infinitely more real benefits than the world
can ever bestow;and in the midst of any trials we may remember that the Son
of God prayed for us, and that the prayer was assuredlyheard, and will be
answeredin reference to all who truly believe.
All may be one - May be united as brethren. Christians are all redeemedby
the same blood, and are going to the same heaven. They have the same wants,
the same enemies, the same joys. Though they are divided into different
denominations, yet they will meet at last in the same homes of glory. Hence
they should feelthat they belong to the same family, and are children of the
same God and Father. There are no ties so tender as those which bind us in
the gospel. There is no friendship so pure and enduring as that which results
from having the same attachment to the Lord Jesus. Hence, Christians, in the
New Testament, are representedas being indissolubly united - parts of the
same body, and members of the same family, Acts 4:32-35;1Co. 12:4-31;
Ephesians 2:20-22;Romans 12:5. On the ground of this union they are
exhorted to love one another, to bear one another's burdens, and to study the
things that make for peace, and things wherewith one may edify another,
Ephesians 4:3; Romans 12:5-16.
As thou, Father, art in me - See John14:10. This does not affirm that the
union betweenChristians should be in all respects like that betweenthe
Father and the Son, but only in the points in which they are capable of being
compared. It is not the union of nature which is referred to, but the union of
plan, of counsel, of purpose seeking the same objects, and manifesting
attachment to the same things, and a desire to promote the same ends.
That they also may be one in us - To be in God and in Christ is to be united to
God and Christ. The expressionis common in the New Testament. The phrase
used here denotes a union among all Christians founded on and resulting
from a union to the same God and Saviour.
That the world may believe ... - That the world, so full of animosities and
fightings, may see the powerof Christian principle in overcoming the sources

of contention and producing love, and may thus see that a religion that could
produce this must be from heaven. See the notes at John 13:34. This was done.
Such was the attachment of the early Christians to eachother, that a pagan
was constrainedto say, "See how these Christians love one another!"
Jamieson-Fausset-BrownBible Commentary
20-23. Neitherpray I for these alone—This very important explanation,
uttered in condescensionto the hearers and readers of this prayer in all time,
is meant not merely of what follows, but of the whole prayer.
them also which shall believe—The majority of the best manuscripts read
"which believe," all future time being viewed as present, while the presentis
viewed as past and gone.
Matthew Poole's Commentary
Three things are evident from this verse.
1. That Christ did not pray for any reprobates, not for any that were and
should die unbelievers: he prayed before for those who actually did believe; he
prays here for them that should believe; but we never readthat he prayed for
any others. Now whether he laid down his life for those for whom he would
not pray, lies upon them to consider, who are so confident that he died for all
and every man.
2. That by persons given to Christ, cannotbe understood believers as such; for
Christ here prays for those that were not actualbelievers, but should believe.
3. That faith cometh by hearing; Christ here prays for those that should
believe
through their word, that is, the apostles preaching the gospel.

Gill's Exposition of the Entire Bible
Neither pray I for these alone,.... Meaning his immediate apostles and
disciples, for whose preservationand sanctificationhe had been particularly
praying in John 17:19; and now, that it might not be thought that these were
his only favourites, and the only persons he had a regard for, and to whom his
intercessionand sacrifice were confined;he adds,
but for them also which shall believe in me through their word: Christ is the
objectof true faith; which faith is not a mere assentof the mind to any truth
concerning Christ, as that he is the Son of God, the Messiahand Saviour of
the world; but it is a spiritual sight of him, of the necessity, fitness, and
suitableness ofhim as a Saviour, a going forth unto him, laying hold on him,
and depending upon him for life and salvation; of which the preaching of the
Gospelis the instrumental means:it is indeed a gift of God, and a fruit of
electing grace, and which is securedby it; hence our Lord knew that there
would be a number, in all successive generations, thatwould believe in him,
through the ministry of the word; and for these persons, and their conversion,
and the successofthe Gospel, to the goodof their souls, he prays.
Geneva Study Bible
{6} Neither pray I for these alone, but for them also which shall believe on me
through their word;
(6) Secondly, he offers to God the Fatherall of his, that is, all those who will
believe in him by the doctrine of the apostles:that as he cleaves unto the
Father, receiving from him all fulness, so they being joined with him may
receive life from him, and being loved togetherin him, may also with him
eventually enjoy everlasting glory.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
John 17:20-21. In His prayer for the disciples for their preservation and
sanctification(John 17:11-19), Jesusnow also includes all who (comp. Romans
10:14)shall believe on Him (πιστευόντων, regarding the future as present)

through the apostles’word(διὰ τοῦ κηρύγματος αὐτῶν, Euth. Zigabenus).
The purpose for which He also includes these:that all (all my believing ones,
the apostles andthe others) may be one (ethically, in likeness ofdisposition, of
endeavour, of love, etc., on the ground of faith, comp. Ephesians 4:3 ff.;
Romans 15:5-6; Acts 4:32).
This ethical unity of all believers, to be specificallyChristian,[198]must
correspondas to its original type (καθώς)to the reciprocalfellowshipbetween
the Fatherand the Son(according to which the Father lives and moves in the
Son, and the Son in the Father, comp. John 10:38, John 14:10-11, John15:5),
the objectof which, in reference to believers collectively, is, that in them also
the Fatherand the, Son may be the element in which they (in virtue of the
unio mystica brought about through the Spirit, 1 John 1:3; 1 John 4:13; 1
Peter1:4) live and move (ἵνα κ. αὐτοὶ ἐν ἡμῖν ὦσιν).
This ethical unity of all believers in the fellowship with the Father and the
Son, however (comp. John 13:35), shall serve to the unbelieving world as an
actualproof and ground of conviction that Christ, the grand central point and
support of this unity, is none other than the sent of God. “That is the fruit
which must follow through and from such unity, namely, that Christ’s word
shall further break forth and be receivedin the world as God’s word, wherein
stands an almighty, divine, unconquerable powerand eternal treasure of all
grace and blessedness,”Luther, in oppositionto which, Calvin gets into
confusionby introducing the doctrine of predestination, making of πιστεύειν a
reluctant agnoscere;so also Scholten. Thus the third ἵνα is subordinated to the
first, as introducing its further aim; the second, however, because containing
the definition of the aim of καθὼς, κ.τ.λ., is relatedto the first explicatively.
[198]“Nonvult concordiamcoetus humani, ut estconcors civitas Spartana
contra Athenienses,” Melanchthon.
Expositor's Greek Testament

John 17:20-26. Prayerfor future believers.
Cambridge Bible for Schools andColleges
20–26.The Prayerfor the whole Church
20. Neither pray I for these alone] More accurately, But not concerning these
only do I pray (see on John 14:16). The limitation statedin John 17:9 is at an
end: through the Church He prays for the world (John 17:21).
which shall believe] The true reading gives, who believe. The future body of
believers is regarded by anticipation as already in existence:the Apostles are
a guarantee and earnestof the Church that is to be.
on me through their word] Perhaps through their word on Me would be
better. The order of the Greek insists on the factthat those who believe believe
through the Apostles’word.
Bengel's Gnomen
John 17:20. Ἀλλὰ καὶ, but also)Christ, the Wisdom, is ‫,תלהק‬ the Preacherin
the congregations (Ecclesiastes;Psalm40:9; Psalm 22:25).—[περὶ τῶν
πιστευσόντων, for them who shall believe) Those aboutto believe, in this
passage, come under the name of believers. In a similar manner, it is said in
John 17:22, I have given them glory; with which comp. ch. John 11:52, “Not
for that nation only, but that He should gather in one the children of God that
were scatteredabroad.”—V. g.]
Pulpit Commentary
Verses 20-26. -

(3) Prayer for the Church Catholic in all time. Verse 20. - Neitherdo I pray
(ἐρωτῶ) for - concerning these alone, but also for those who believe on me
through their word. The Lord summons the future into the present. He speaks
of having once for all sent them, and he sees rising before his eye the
multitudes in all ages who would believe their testimony as if already doing so.
The universal Church rejoices in the fullness of his love and the greatness of
his wish concerning the individuals who believe. The prayer is an eternal
intercession.
Vincent's Word Studies
Shall believe (πιστευσόντων)
The best texts read πιστευόντων, the present participle, that believe. The
future body of believers is conceivedas actually existing.
On me through their word
The Greek order is, believe through their word on me. "Believe through their
word" forms a compound idea.
PRECEPTAUSTIN RESOURCES
WILLIAM BARCLAY
A GLIMPSE OF THE FUTURE (John 17:20-21)
17:20-21 "It is not only for these that I pray, but also for those who are going
to believe in their word of testimony to me. And my prayer is that they may all

be one, even as you, Father, are in me, and I in you, so that they may be in us,
so that the world may believe that you sent me."
Gradually in this sectionJesus'prayerhas been going out to the ends of the
earth. First, he prayed for himself as the Cross facedhim. Second, he prayed
for his disciples, and for God's keeping power for them. Now his prayers take
a sweepinto the distant future, and he prays for those who in distant lands
and far-off ages will also enter the Christian faith.
Here two greatcharacteristicsofJesus are full displayed. First, we see his
complete faith and his radiant certainty. At that moment his followers were
few, but even with the Cross facing him, his confidence was unshaken, and he
was praying for those who would come to believe in his name. This passage
should be speciallyprecious to us, for it is Jesus'prayer for us. Second, we see
his confidence in his men. He knew that they did not fully understand him; he
knew that in a very short time they were going to abandon him in his hour of
sorestneed. Yet to these very same men h& lookedwith complete confidence
to spread his name throughout the world. Jesus never losthis faith in God or
his confidence in men.
What was his prayer for the Church which was to be? It was that all its
members would be one as he and his Fatherare one. What was that unity for
which Jesus prayed? It was not a unity of administration or organization;it
was not in any sense an ecclesiastical unity. It was a unity of personal
relationship. We have already seenthat the union betweenJesus and God was
one of love and obedience. It was a unity of love for which Jesus prayed, a
unity in which men loved eachother because they loved him, a unity based
entirely on the relationship betweenheart and heart.
Christians will never organize their Churches all in the same way. They will
never worship God all in the same way. They will never even all believe
preciselythe same things. But Christian unity transcends all these differences
and joins men togetherin love. The cause of Christian unity at the present
time, and indeed all through history, has been injured and hindered, because
men loved their own ecclesiasticalorganizations, their owncreeds, their own
ritual, more than they loved eachother. If we really loved eachother and

really loved Christ, no Church would exclude any man who was Christ's
disciple. Only love implanted in men's hearts by Godcan tear down the
barriers which they have erected betweeneachother and betweentheir
Churches.
Further, as Jesus saw it and prayed for it, it was to be preciselythat unity
which convinced the world of the truth of Christianity and of the place of
Christ. It is more natural for men to be divided than to be united. It is more
human for men to fly apart than to come together. Realunity betweenall
Christians would be a "supernatural fact which would require a supernatural
explanation." It is the tragic fact that it is just that united front that the
Church has never shownto men. Facedby the disunity of Christians, the
world cannot see the supreme value of the Christian faith. It is our individual
duty to demonstrate that unity of love with our fellow men which is the
answerto Christ's prayer. The rank and file of the Churches cando and must
do what the leaders of the Church refuse officially to do.
BRIAN BELL
John 17:20-26 12-6-09 “Unity in Diversity & Diversity in
Community!”
I. INTRO:A. 2 announcements;& Present2009 Christmas Program:B. Wed
night topic(Brushing up on Basics Series):“Lord, do You hear when I pray?”
C. Intro Illustration: In his sweepof world domination, Alexander the Great
was marching to Jerusalem. The citizens of that city waited in terror, grimly
aware of the might of Alexander’s army & the trail of blood it splattered in its
wake. The Jewishhistorian Josephus recountedthe details of that fearful
moment when the Greeks metface-to-face withthe Jews. Outside the walls of
Zion stoodJaddua, the high priest, surrounded by many priests & citizens, all
dressedin solid white robes. Jaddua wore a liturgical headdress bearing the

name of God on a goldenplate. Unexpectedly, Alexander calledhis army to a
halt & approachedthe high priest, intrigued not by the man’s office but by
the name he so prominently displayed. Puzzled, Alexander told the priest that
he had dreamed this very scene. Froman old sheath, the priest drew out a
well-worn scroll. He showedAlexander chapters 7 & 8 of Daniels prophecy,
written over 200 years before. It was a prophecy which, in symbolic language,
foretold that the Greeks would defeatthe Persians & that their leaderwould
become great. Alexander was seeing his own reflectionin that prophecy. In a
moment of understanding & awe, he not only sparedJerusalemfrom being
pillaged but treatedthe Jews there with dignity.1 1. Just as Alexander saw
himself in Daniel’s prophecy, so we cansee ourselves in Jesus’prayer in
Jn.17. 2. He doesn’tcall us by name, but it is clearthat He had eachof us in
mind (20) a) Scripture talks about us! Let’s eavesdropon an ancient prayer in
our behalf.
II. JESUS’3-FOLD PRAYER FOR YOU! A. INTRO!(20) B. Here, Jesus’
prayer turned specificallyto those who would come to believe in Him through
the disciples message& testimony. You & me (if you’re a believer) 1. Jesus
prayed for Himself(1-5); prayed for the disciples(6-19);for us(20-26).
1
1 Charles Swindoll; John introduction, pg.43.
C. Prayeris pivotal to the spiritual life, as spiritual men of the bible inform
us: 1. Jesus instructed us, men always ought to pray and not lose heart. 2. Paul
lays out prayer’s priority, first of all that supplications, prayers, intercessions,
and giving of thanks be made for all men. 3. James practicallyexhorts us, Yet
you do not have because youdo not ask. 4. Samuel, the godly judge of Israel,
declared, far be it from me that I should sin againstthe Lord in ceasing to
pray for you. 5. Paul instructed the Ephesianchurch, praying always with all
prayer and supplication in the Spirit. D. Outline: Unity In Diversity, Now! -
Diversity in Community, Then! (in heaven)
E. UNITY IN DIVERSITY, NOW! (21-23)F. In this prayer Jesus asksthe
Father for unity among His followers. G. Phrase 3 x’s: “that they all may be
one”. 1. We recognize diversity you & I have within us. What we need is unity.

a) Which became the greatestsearchin the big 3 (Socrates,Plato, &
Aristotle). b) Which is why Universities were created, to find “Unity in
Diversity”. c) Why our coins say “E pluribus unam” “Out of the Many One”.
2. But what Unity is He speaking of here? He’s speaking of a unity of belief. A
unity that originates from sharedconvictions!a) In the narthex of an
impressive church in Berkeley, Calif, hang huge portraits of influential
human leaders:Ghandi, Lincoln, Jesus, Luther, a president, a philosopher.
Engravedin bronze above them is a quotation from the bible. It reads, “Ye
are all the children of God.” The quote is from Gal.3:26. But the lastpart of
the verse is omitted - “by faith in Christ Jesus.” b) Show picture: c) I found
this t-shirt design which features the symbols of 7 world faiths to express the
message“Unity In Diversity”. From left: CrescentMoon(Islam), Dharma
Wheel(Buddhism), Omkara (Hinduism), Star of David (Judaism), [Cup of
Coffee for Starbucks]Fire (Zoroastrian), Yin-Yang (Taoism), & the Christian
Cross. d) Belief is what binds us together. Not a vague, nebulous faith, but a
very specific faith in Jesus Christ. H. Jesus doesn’tpray for
uniformity(absolute similarity of organization, style, personality, appearance)
Jesus doesn’tpray for unanimity (absolute agreementof opinion w/in a group
of people) Jesus doesn’tpray for union (absolute coalitionor tight affiliation
w/in the ranks of Christianity) Jesus prays for unity (oneness ofheart, of faith,
& of purpose)
2
1. Fellowshipof the new birth transcends all historical & denominational
boundaries. 2. Merill C. Tenney(Generaleditor, Zondervan PictorialBible
Dictionary) in his commentary on John said, “Paulof Tarsus, Luther of
Germany, Wesleyof England, & Moody of America would find deep unity
w/eachother, though they were widely separatedby time, by space, by
nationality, by educationalbackground, & by ecclesiasticalconnections.”3.
Jesus didn’t pray for uniformity of practice or unanimity of thinking or union
betweenall religious organizations. He prays for unity...a oneness whichonly
the Holy Spirit can bring about. And that can’t be achievedthrough
committee or consensus.Only through faith in & love for Jesus!!!2

I. DIVERSITYIN COMMUNITY, THEN (in heaven)! (24-26)J. In this
prayer Jesus asksthe Father to secure our destiny. 1. Q: Can you think of a
foundation more secure? K. His prayer was that we be with Him in heaven,
where He would be surrounded in glory. L. The promise of our glory is the
promise, almostincredible & only possible by the work of Christ. 1. That
Jesus would be pleasedfor us to be with Him. Imagine with me...the thought
that any of us could possibly be a real ingredient in the divine happiness of
Jesus![He so wants us with Him!] 2. We are loved by God, not merely pitied,
but delighted in, as an artist delights in his work or a father in a son.
M. Canadianwriter Douglas Copelandin his book Life After God wanted to
abandon God, & decided he would. But in the end he said, “I’ve come to the
conclusionI still need Him. I don’t know how, but I need Him.” At one point
he tells the story of him walking In a BotanicalGarden. He heard some voices,
he saw a group of blind women who were out for a day in the Garden. Then
one said, “Am I hearing somebody here?” “Yes maam, I’m here, but don’t be
alarmed, I’m just walking by.” She said would you do us a favor? Would you
take a photograph of us? For a moment he put his head back & thought is this
a joke or what? One womanrummaged through her purse & took out a
camera & gave it to him, & they all came next to eachother positioned
themselves. He took their photo & walkedawayscratching his head, what was
that all about?3
3
2 Charles Swindoll; John; pg.45 3 PodcastRaviZacharias;“What does it
Meanto be Human”; 11/25/09 Part4 of 4.
1. Do you know what that’s all about? They’ll probably getthat developed &
show it to somebody with eyes. Somebodywith eyes will tell them what they
were wearing & what they look like, because they’ll remember what they felt
& who they were with. 2. One day we’ll stand face to face with God, & look at
this world through His eyes. It’ll all make sense. He’ll tell us what we look like
& the reflectionwill be glorious that He made us in His own image. And we’ll
remember what we felt & who we were with & finally it will all come together.

N. (25,26)The Fatherloves the Son. The Son loves us. And we in turn are to
love others. 1. This is to be a love that flows deep & wide & passesoverany
rocks ofpetty differences. O. Christian love is visible & tangible. God not only
tells us He loves us, He shows it. 1. Rom.5:8 But God demonstrates His own
love toward us, in that while we were still sinners, Christ died for us. 2. True
love demonstrates, illustrates, proves, confirms, itself!
P. Alexander the Greathad a flash of understanding when he caughta
glimpse of himself in Scripture. But the glory of personaltriumph outshone
the glory of God in his eyes, & his moment of clearthinking never blossomed
into a lifetime of Christian commitment. :( 1. James 1:22-24 But be doers of
the word, and not hearers only, deceiving yourselves. Forif anyone is a hearer
of the word and not a doer, he is like a man observing his natural face in a
mirror; for he observes himself, goes away, and immediately forgets what
kind of man he was. a)Don’t be an Alexander who takes only a passing glance
into the mirror of Scripture. Look diligently into God’s Word & allow it to
change you. 2. (25) But he who looks into the perfect law of liberty and
continues in it, and is not a forgetful hearer but a doer of the work, this one
will be blessedin what he does.
CHRIS BENFIELD
The High Priestly Prayer
John 17: 20-26
After sharing the Last Supper with the disciples, having washedtheir feet
and exposing His betrayal, Jesus and the disciples make their way to the
Garden of Gethsemane. As they travel Jesus has sharedmuch with them and
now pauses to pray. He prays for Himself as the crucifixion is quickly
approaching. He prays for the disciples as they endure His departure and

continue His work. Finally He prays for all believers who will receive the
Gospelin salvation.
I am particularly interested in the words Jesus prayed concerning the
believers to come, but I want to quickly look at His prayer for Himself and the
disciples. As Jesus prayed for Himself, we discoverit was:
1. A Prayerfor Endurance (1a)
2. A Prayerfor Exaltation (1b)
3. A Prayerof Expectation (2-3)
4. A Prayerof Examination (4)
5. A Prayerfor Endorsement (5)
As Jesus prayed for the disciples, He mentions:
1. Their Salvation(6)
2. Their Preservation(7-11)
3. Their Sanctification(12-19)
Now I want to discuss Jesus’ prayer for the believers to follow, including you
and me. I want to look at the intercessions He offers for us as we consider:
The High Priestly Prayer.
I. Jesus Prayedfor Our Unity (20-21)– As Jesus prays for all who will come to
saving faith in Him down through the ages,He prays for unity among
believers. He prayed for our unity:
A. Biblically (20) – Neither pray I for these alone, but for them also which
shall believe on me through their word. Jesus not only prayed for the
disciples, but those who would hear the Gospelthey shared and believe
through the Word of God. Jesus came as the incarnate Word, the living
Word, and the disciples would preach and share the written Word.

November 16, 2014
P a s t o r C h r i s B e n f i e l d , F e l l o w s h i p M i s s i o n a r y B a p t i s t
C h u r c h
Page 2
 Jesus prayed for our unity in the Scriptures. Many refuse to believe that
Jesus is the only means of salvation. Few are willing to acceptthe Bible as the
final and absolute authority for all of life’s practice and salvationfrom sin.
We must stand in agreement, willing to boldly proclaim the Gospelto those
who need to hear. It is essentialthat the losthear the Gospelproclaimed.
Rom.10:13-14;17 – Forwhosoevershallcall upon the name of the Lord shall
be saved. [14] How then shall they call on him in whom they have not
believed? and how shall they believe in him of whom they have not heard?
and how shall they hear without a preacher? [17] So then faith cometh by
hearing, and hearing by the word of God.
B. Spiritually (21a) – That they all may be one; as thou, Father, art in me, and
I in thee, that they also may be one in us: Jesus prayed for our unity
spiritually as well. He enjoyed perfectfellowship with God the Father, being
one with Him. He desiredeachbeliever to enjoy spiritual unity with the
Godhead. John 15:4-5 – Abide in me, and I in you. As the branch cannotbear
fruit of itself, exceptit abide in the vine; no more can ye, exceptye abide in
me. [5] I am the vine, ye are the branches:He that abideth in me, and I in
him, the same bringeth forth much fruit: for without me ye can do nothing.

 As we seek spiritual unity with the Lord, we must also strive for unity within
the body of Christ. In fact, we cannot enjoy unity with the Lord apart from
unity with fellow believers. 1 Cor.1:10 – Now I beseechyou, brethren, by the
name of our Lord Jesus Christ, that ye all speak the same thing, and that
there be no divisions among you; but that ye be perfectly joined together in
the same mind and in the same judgment.
C. Publicly (21b) – that the world may believe that thou hast sent me. Jesus
knew unity among the church with God and one another would prove
beneficialfor the believerand necessaryfor reaching those who had yet to
believe. He desired the savedto stand togetherin the faith in order to be an
effective witness to the world.
 My how this needs to be sought and heededtoday. Many have no desire for
the church because ofthe division and turmoil within the church. We cannot
expectothers to desire what we have if all they experience is fighting and
discord among believers. Our unity in the faith stands as a strong testimony to
the Gospel. We will never reachthe lost if we can’t agree in unity!
John 17:20-23
The Unity-Centered Life
Brian Bill 3/28/10
I geta kick out of amusing road signs. Here are some that I came across
recently.

* One yellow caution sign shows a curve aheadwith a bunch of other squiggly
lines going in all sorts of directions. The words underneath read, “Goodluck.”
* Another one filled with dents and holes contains these words: “Notice:Do
Not Throw Stones at This Sign.”
* A constructionsign placed in a closedlane of a highway announces:“You’ll
NeverGet to Work on Time. HaHa!”
* Another sign has an arrow pointing to the left with this confusing caption,
“KeepRight.”
And here are some “church signs” that made me chuckle.
* There Are Some Questions That Can’t Be Answeredby Google
* Don’t Let Worries Kill You – Let the Church Help
* You Have One New Friend RequestFrom Jesus – Confirm or Ignore?
* What is Missing From CH_ _ CH? U-R.
As I pondered the pluses (and minuses) of publicity like this for the church, I
wrote this down: The best advertisement is a witness of oneness to the world
because whenwe’re unified we display the personality, purposes and power of
God.
In the final moments before His arrest, Jesus could have prayed for His own
strength. He could have requested that the eleven would support Him. His
intercessionto the Fathercould have been filled with a desire to make the
disciples better teachers or servants or givers or leaders or administrators.
Instead, His prayer was dominated by a single thought – that His followers
would have a witness of oneness to the world.
Please turn to John 17 as we finish up our short sermon series called, “What
Jesus Wants ForYou.”
* In John 17:1-5, Jesus prays for Himself to be glorified. We discoveredtwo
weeks agothat if we can’t do something for God’s glory, then we shouldn’t do
it.

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