Jesus was praying for his own

JESUS WAS PRAYINGFOR HIS OWN
EDEITED BY GLENN PEASE
“I pray not that you shouldtake them out of the
world, but that you shouldkeep them from the evil.”
John 17:15.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Fighting, Not Falling
John 17:15
B. Thomas
Notice -
I. THE NEGATIVE PART OF THIS PRAYER. "I pray not," etc.
1. It was not his wish that they should be taken out of the material world.
Although he was about to leave it, by an ignominious death, yet his death did
not make theirs necessary. Their death would neither decreasenor increase
his agonies.Some think that because they die that all should follow. But Christ
was so far from being selfish, that he was willing to die that his disciples might
live and remain.
(1) Christianity does not in itself shorten life, but rather lengthens it. It has
been the occasionofdeath, but never its direct cause. It has a direct tendency

to increase life in length, and invariably in breadth and depth; sometimes in
sum, always in value; sometimes in days and years, as in the case of Hezekiah;
always in usefulness and influence, as in the case ofJesus. Heavenis not
jealous of her children's physical and material enjoyment on earth. The
tenant shall remain as long as the house stands, and when it crumbles, Heaven
will receive him into her mansions.
(2) Christianity does not incapacitate man to enjoy the material world. On the
contrary, it tunes the harp of physical life, sweetens the music of nature,
paints its landscape in diviner hues, beautifies its sceneriesand renders them
all sublime and enchanting. The material world to man is what his inward and
spiritual nature makes it. Christianity fills the world with joy; embroiders its
clouds with love, tinges even its winters with goodness;makes the thunder
rattle kindness as well as power, and the storm to speak ofmercy as well as
majesty. It fills the world with sunshine, and makes it, not a dreadful prison,
haunts of demons, but the thoroughfare of angels, the nursery of happiness,
the temple of God and the gate of heaven.
2. It was not his wish that they should be taken out of the socialworld, but
that they should remain in it. Socialitywas one of his own characteristics.
Christianity opens and not shuts the door of society, and brings man into
closerunion with his fellow. Bigotry, priestcraft, and religious prejudice have
banished many from society, and imprisoned many a Bunyan; but pure
Christianity, never. Its direct tendency is to sanctify and bless all the
relationships of life, and refine and inspire our socialinterests. Christ said,
"Let your light shine," not on the mountain-top, in the lonely wilderness, not
in the secludedcloisteror nunnery, but "before men" -in the fair and in the
market, in the busy exchange and behind the counter, among the throngs of
men.
3. It was not his wish that they should be taken out of the troublesome and
wickedworld. This world was then, and is now, "a world of great
tribulation." Still it was not his wish to take-his disciples from even this. Not
that he took any pleasure in their pain - far from it; he bore as much of it as
he possibly could - but because he had greaterregard for their eternal good
even than for their temporal comforts. Tribulation is the only way to life. This

he had himself; and the servant is not greaterthan his Lord, but must enter
life in the same way.
4. Christ recognizes the Father's right to take them hence when he pleased.
They were his, and their lives absolutely at his disposal. The world cannot
drive the Christian hence when it pleases,but when the Fatherpleases. When
it appears to do so, it is only a servant, and acts by permission. The believer's
life is not at the mercy of the world, but at the mercy of the Father.
5. While recognizing his right to take them hence, still it was not his wish that
they should be takenthen. And why?
(1) Because Christhad much to do on and in them in the world. They were not
yet ready to depart. They had not yet completed their earthly education. They
had not yet been in the schoolofthe "Comforter." Theyhad made some
progress, but very far from perfection. Much had to be done with regard to
their spiritual life which could not be so welldone in any other state. This
world was a furnace to purify them, and the greatRefiner and Purifier saw
that they were not fit to be taken out.
(2) Because theyhad much to do for Christ and the world. The Father had
given them to Jesus fora specialwork - to be witnessesofhis life, death,
resurrection, and ascension, and to publish the story of his love and the facts
of his earthly history to the ends of the earth. This must be done before they
could be honorably taken home. They could serve the Masterand their
generationbetter here than elsewhere.
(3) The new earth and its King could not afford to lose them yet. The wicked
world wished to drive them hence;but it knew not what was bestfor its good,
and it was under the controlof infinite benevolence. The farmer, in disposing
of his corn, must take care of some for seed. Heaven must not take the
disciples away; else whatwill the world do for seed, Jesus forlaborers, the
gospelfor tongues to publish it, and the Gentiles for salvation? Theywere
more needed now on earth than in heaven. Heaven could do for some time
without them. The golden harps could afford to wait; but the world could not
afford to wait long for the waterof life. The earth could not afford more than
to give Jesus back at once, and he could do more goodthere through his Spirit

than here; could send supplies down from above to his friends, and open fire
from the heavenly batteries on the foe. The disciples could better attack him
from this side, so as to place him betweentwo fires, etc.; cause him to
surrender his captives by the thousands. Not one of them could now be
missed. Eachone had a specialduty, and was speciallytrained for it, and the
departure of even one would be a loss to the world and to Jesus.
II. THE AFFIRMATIVE PART OF THE PRAYER. "Thatthou shouldest
keep," etc.
1. The evil which is in the world is recognized. "Keepthem from the evil" -the
evil one. There are in this world many wickedmen and wickedspirits, but
there is one standing alone in wickedness,and in opposition to goodness,to
God and man. He has succeededto attract a large following of the same
characteras himself; but he keeps aheadof them all in wickedness,and the
eye of Christ could single him out among the black throng, and point to him
as the evil one, or the evil thing. As there is an evil one, there is an evil thing,
an evil principle, power, and influence. The evil assumes many forms. The
form in which it was most dangerous to the disciples now was apostasyfrom
Christ, and this is the only form in which it can really conquer. It is fully
recognizedand revealedby Christ in all its forms, magnitude, and danger.
2. A distinction is made betweenthe world and the evil. It is not the world as
such is evil, but evil is in the world. The world does not make men evil, but
men make the world. There is in the world an evil one and an evil thing, which
prostitute its holy and goodlaws and forces to answertheir ends. No one had
the fever of sin by contactwith the objects of nature. No one was morally
contaminated by fellowship with the sun anti stars. No one was corrupted by
listening to the blackbird's song or the nightingale's warble. The world as
such is in sympathy with goodand againstevil. "Forthe whole creation
groaneth," etc.
3. To keepthe disciples in the world from the evil is preferable to taking them
at once out of it.
(1) This plan recognizes the advantage ofthis world as a sphere of moral
government and discipline. The highest training for a soldier is on the battle-

field. The best training for a mariner is on the ocean, and in an occasional
storm; he cannot attain this on dry land. The best sphere of moral discipline is
in a world where there is goodand evil. In hell there is only evil without any
good. In heaven there is only goodwithout any evil. In this world there are
both, and it is speciallyadvantageous to choose the one and reject the other.
Christianity keeps a man from sin, and not sin from him; eradicates fromhis
heart the love of it, and implants in its steadthe love of purity. A change of
world would not in itself change character. The elements of sin in the soul
would break out in heavenitself.
(2) This plan is more in harmony with the ordinary arrangements of
Providence. It is an original arrangement of Providence that this world should
be populated, and that eachman should live a certain number of years - the
allotted period of time. Christ does not wish to interfere with this
arrangementwith regard to his followers, but let them live the lease oflife out,
to do battle with sin, as the salt of the earth and the light of the world. The
wheels of providence and grace fit into eachother and revolve in perfect
harmony. There is no specialwarrant wantedto take them hence, no special
train required to take them home.
(3) This plan demonstrates more clearly the courage ofJesus. Although he
knew that earth and hell were getting madder and madder againstthem, and
would be madder still, yet he had no wish that they should be takenhence. He
remained in the world to the last till he finished his work, and he had
sufficient confidence that his followers would do the same. He is willing that
they should undergo the same test. This is Divine heroism worthy of the
Captain of our salvation. To keepthem from the evil by their removal from
the world would appear somewhatlike beating a retreat; but the word
"retreat" was not in his vocabulary.
(4) This plan more fully demonstrates the wisdomand moral powerof
Christianity. To make them victorious in the fight, and reach the desired
haven in spite of the severeststorms. Greatpowerwould be manifested in
keeping the Babylonian youths from the fire, but a far greaterpowerwas
manifested in keeping them in the fire from being injured by the flames. To
take the disciples Out of the world miraculously would manifest Divine power,

but to keepthem in the world from the evil manifesteda miracle of grace and
of the moral power of Christianity. The one would be the skillof a clever
retreat, but the other the glory of a moral victory.
(5) This plan involves a completer and more glorious personalvictory over
evil and the evil one. Jesus was very desirous that his disciples should be
personally victorious, and conquer as he conquered. This must be done in the
world in personalcombat with the evil. There is no real and ultimate
advantage in a mechanicalor artificial diminution of evil, and strategic
victory over the evil one. He will only gather his forces and rush out with
greatervehemence and success. The policy of our greatGeneralwas to let him
have fair play - let him appearin full size, in his own field, and have full
swing, as in the case ofJob; then let him be conqueredunder these
circumstances. The victory is final, complete, and most glorious.
4. To keepthe disciples from the evil was now Jesus chiefconcern. This was
the struggle of his life and death, and the burden of his parting prayer. "That
thou shouldestkeep," etc. As if he were to say, "Let them be poor and
persecuted, tempest-tossedand homeless;let them be allied to want and
wedded to death; but let them be kept from the evil. Not from hell, but from
the evil; there is no hell but in the evil." How many there are who are more
anxious to be kept from every evil than from the evil - from complete apostasy
from the truth, and backsliding from Christ! This was his chief concernfor
his followers, andshould be the chief concernof his followers for themselves
and for those under their care.
5. In order to be kept from the evil, the disciples must be within the mediatory
prayer of Christ and the safe custodyof the Father. In order to be savedfrom
a contagious disease,we must keepfrom it or have a powerful disinfectant.
The world is full of the fever of sin, and we have to do continually with the
patients; we live in the same house. And there is but one disinfectant which
can save us, i.e. the mediation of Jesus and the Father's loving care. Jesus
knew the dangerin which his disciples were - how weak and helpless they
were in themselves, how prone and exposedto the evil. The evil one, "the
roaring lion," watchedfor the departure of their Masterin order to rush on
them; but as a tender mother, in going from home, leaves her children in the

care of some trustworthy one, charging such to keepthem from danger,
especiallyfrom the fire; so our blessedLord, before he left the world, left his
disciples in goodcustody and safe hands, those of the Father, praying him to
take care of them, especiallyto keepthem from the evil. Before the great
departure at Jerusalem, he insured all his most valuable property in the office
of his Father's eternallove, of which he was the chief Agent; and insured it so
not only as to have compensationin case ofloss, but againstany loss at all.
"Holy Father, keep," etc. The house was insured before, and was safe, and
there was no need of a rush out of it; but now he insures the tenants. The
premium he had paid on the cross. This is the only safe insurance from evil.
We wonderoften how we have escapedfrom the evil in many a dark hour; but
the insurance was the secret. - B.T.
Biblical Illustrator
I pray not that Thou shouldesttake them out of the world, but that Thou
shouldestkeepthem from the evil.
John 17:15

The parting prayer
D. Moore, M. A.
I. THE MOTIVES WHICH PROMPTED THIS PRAYER.
1. To evince the tenderness of His heart toward His people. Usually, when any
master-grieftakes possessionofthe mind, we seldom have much disposition or
power, to sympathise with the sorrows ofothers. Had our Lord been the
subject of this infirmity, this was not the time for Him to have been concerned
about the future trials of His people. Yet at this moment, when we might
suppose His every thought and feeling to have been absorbed in the sword
that was about to pierce His soul, we find Jesus turning to considerthe
comparatively little griefs of His dear disciples, His prayer seems to be —
"Holy Father, think not of My coming sufferings, but think of these whom I
am about to leave full of sorrows, and keepthem."
2. That He might instruct His disciples to the end of time in that mighty
interest with which He is always engagedfor their spiritual preservation. As
you go through the successive clausesofthis chapter, you will find in almost
every verse something to show that God has a direct interest in the
consummation of that scheme which Jesus came both to revealand to
accomplish;that "His own greatname" was to be furthered thereby, and that
it formed part of the covenantwhich He made with Jesus, that these His
people should be savedthrough His blood.
II. THE TRUTHS THAT ARE TO BE LEARNED FROM THIS PRAYER. 1
That the world is full of dangers. The world is, and must ever be the
Christian's adversary. It is a sinful place. The prince of evil is its god; the
fascinations ofevil are its snares;the works of evil are its employments; and
the triumphs of evil are its boastand its pride.
2. That there are ends to be accomplishedby our remaining in the world
which make it expedient that we should for a time be kept in it. And this
expediency consistedin this: these His disciples had a work to do. They had
His honour to promote and His gospelto spread. This is true of us. We have
all our statedduties to fulfil; we have all a nook in His providence to fill up;

we have all our ownlittle wheel to turn in that vast machine, which governs
and controls the universe. It is not therefore the language oftrue obedience to
say "My soulis wearyof life; would that God would take me to Himself!" It is
nothing more than the suicide's thought, clothed in Gospellanguage. It is
impatience of the yoke Christ has laid on the shoulder. It is not the saint's
desire to "restfrom his labour;" it is the worldling's desire to restwithout
labour. It is the wish to use that part of our Lord's prayer, "Father, glorify
Thy Son," without remembering that other part of it, "I have finished the
work Thou gavestMe to do."
3. That the power of this evil of the world is so great, that we can only be
delivered from it by the almighty powerof God.(1) Who cancontemplate the
legionof spiritual foes which encompass the believer's path, and remember at
the same time the powerful ally and abettor of Satanthat we carry in our own
hearts; and not feel, that unless the power of the grace of God interfered on
our behalf, none of us would be saved?(2)And then, how mercifully
mysterious and varied are the methods of the Divine protection? Before the
temptation comes;while the encounter lasts:yea, and even afterwards, when
mourning in humiliating bitterness of soulover some recent defeat, how often
have we found the restoring powerof God's grace overruling for the benefit of
His people's souls every incident of their lives!(3) Observe the means by which
we are thus kept (ver 11). "The name of the Lord is a strong tower," &c. Here
is the argument with which we are permitted to come to the mercy-seat—
that God's name is engagedandpledged to keepus from evil.
3. That the only lawful measure of solicitude we are to entertain about the
things of this world is, that we may be "keptfrom the evil" which belongs to
it. Life is full of disappointed projects and griefs. Then how important is it,
that we should be able to ascertainwhat solicitude we are permitted to
entertain. The passagetells us that our only solicitude is to be guided by this;
not by the evils themselves, but their spiritual results. I am not to pray against
poverty; but I am to pray againstits evils. I am not to pray againstriches;but
I am to pray againsttheir temptations. I am not to pray againstthe
disappointments, and vexations, and crosses,and cares oflife; but I am to
pray, that howevermultiplied and grievous are the forms of trial that await
me, I may never have a murmuring, unsubmissive, discontented spirit.

(D. Moore, M. A.)
Every-day holiness
Knox Little.
The saintly painter Fra Angelico flung out his thoughts upon the cells of San
Marco, and those who visit Florence are arrestedand subdued by the purity
of his dreams. My friends, that other powerful artist who adorned the ceiling
of the Sistine, has tracedour figures copiedmore directly from the study of
the human form, but warmed into life by the fire of Divine genius; and of such
men we cannot but saythat they penetrated the hidden chambers of another
world before they could leave before the eyes of five astonishedcenturies such
visions, more lovely or more appalling than the mysteries and marvels of our
dreams. But I tell you that in the streets of London, in the streets of
Manchester, it is possible for us in our ordinary life to see pictures more pure
than the dreams of Angelico, more powerful than the masterpieces ofAngelo.
Here we are face to face with living men, seine in youth, in the early days of
passionand struggle, some in age, whenthe fire is failing and the eye growing
dim, who, in the midst of a world that forgets God, or defies Him, are enabled
to do mighty things though hidden to sustain an inner life of loyalty to
supernatural principle amidst the fretting care of daily toil.
(Knox Little.)
Christ's prayer for His disciples
J. Ker, D. D.
I. WHAT OUR LORD ASKS FOR US. His petition has two sides — a
negative and a positive. To be kept from evil in the world means —
1. To be engagedin the world's business, and have it rightly directed. Some
have thought that we would be more Christian if we were to withdraw into
solitude. But this is impossible for the mass of men, and it is in direct

opposition to the example of Christ, and to the spirit of His gospel. Pauldid
not think his office suffered when he wrought as a tent-maker, and was not
labour consecratedby the Sonof God Himself? Whateveris open to men, that
is just and right in business, is open to Christians, and whatever their hands
find to do, they are to do it with their might. The gospelasks ofits friends that
all their business should be —(1) Directedto a true end. Other men may turn
their work to the ends that are merely personal. The Christian's toil should
not have selffor its end, but God and Christ, and in them, the good of
humanity. Men may call this ideal and impracticable, but it is the only thing
that can redeemhuman business from being dreary, degrading toil, and man
himself from feeling that he is a mere beastof burden,(2) Done in a right
manner. The law of truth and justice should regulate every part of it. Some
think they can separate their religion from their business;but it is the vain old
endeavour to serve God and Mammon. Christianity must touch everything in
life if it touches it at all. If the gospelis not to make Christians truthful and
upright, I do not see any greatpurpose it can serve on this side time or beyond
it. If the world and its business are ever to be put right, and clearedof the
robberies that threaten society, where is the stand to be made if not by those
who have lifted up their hands to God and said, "We are His witnesses"?
2. To suffer under its trials, and to be preserved from impatience. If a man
would escape trial, he must needs go out of the world, and when Christ prayed
that His disciples should be kept in it, He knew that they were to suffer
affliction. Moraldistinctions are not observedin the providential allotment of
calamity. This stumbles many. But if God were to exempt His friends from
trial, He would take awayfrom Christians one of the most effective means of
their training, and one of the most striking ways in which they canprove their
likeness to Christ. The righteous is more excellentthan his neighbour, but it is
not seenin his being savedfrom suffering; it is in the way in which he meets it.
Few things do more to raise the tone of our own Christian life, and to prove to
men that there is a hidden property in religion which can turn the bitterest
thing in this world into sweetness.
3. To be exposedto its temptations, and preservedfrom falling into sin. God
has not seenfit to deprive sinful things of their attractiveness,nor to disarm
the greatenemy of his fiery darts, nor to quench at once and altogetherthe

inflammable material in our heart. This would be fighting the battle and
gaining the victory without us, and there could then be no perfectedpurity, no
establishedcharacter, no conqueror's crown. This should mark a Christian in
the world, that he should have a deeper view of what is to be aimed at in
character— of what is meant by being kept from evil. It is not to be preserved
from misfortune, or sickness, orreproach, or bereavement, but from sin.
II. WHY HE ASKS IT.
1. Forthe benefit of the world. If Christ were to remove men so soonas they
become His followers, He would be taking awayfrom the world its greatest
blessings. True Christians are the salt of the earth and its light.
2. Forthe honour of His ownname. There is glory that accrues to the name of
Christ when a sinner drops the weapons ofrebellion, and when His redeemed
are brought home. But it is for His honour also that there should be an
interval between— a pathway of struggle, where the power of His grace may
be seenpreserving His friends in every extremity. It was a glorious thing for
the Head Himself to enter the lists of battle, and to depart a victor,
triumphing through endurance to the death. But it multiplies His triumph, or
brings out all that was hidden in it, when we see it repeatedin the victory of
the weakestofHis followers. It is like the sun reflecting His image from every
dewdrop, folding out His treasures in the greenleaves and colours of all the
flowers, and flashing His light along the beadedmoisture of gossamerthreads
— for we believe that not a blessing or a comfort, not a grace orvirtue rises
out of the night of our sin and suffering — not the slightestfilament of feeling
sparkles into hope — but it will be found that it owes its source to the fountain
of light and life which God has openedfor His world in Jesus Christ.
3. Forthe goodof Christians themselves. "Master, it is goodfor us to be
here," Petersaid on the Holy Mount, "Let us build here three tabernacles.
Why go down againinto the dark world of opposition and trial, when we can
enjoy at once the heavenly vision"? But "he wist not what he said," and he
was compelledto descendand travel many a wearyfootstep, before he
reachedthat higher mount where he now stands with his Lord in glory. We,
too, may sometimes feelthat it would be better for us to be carried past these

temptations and struggles, and to enter at once into rest. But He who
undertakes for us knows whatis best, and as it was expedient for us that He
should depart, so must it also be that we should for a seasonremain behind,
Not that this is indisipensable for our sanctification, for the Saviour who could
carry the dying thief at once to paradise, could do the same for all of us. The
reasonseems ratherto be that there are lessons whichwe have to learn on this
earth which canbe taught us in no other part of our history.(1) The evil of sin.
And, therefore, we are detained in a world where its effects are so terrible,
where we have to struggle with it.(2) That we should enjoy more fully the
blessednessofheaven. Our bitter bereavements will intensify the joy of its
meetings;its rest will be sweeterfor the hard toil; and its perfect light and
purity fill the soul with a far more exceeding glory for the doubts and
temptations which oppress us here.Conclusion:Let this petition point out —
1. Our duty. What He askedfor us we must aim at. Let us fear nothing so
much as sin; and feel that our life canaim at a true and noble end, only when
it breathes the air of this prayer of Christ.
2. Our security. The life of a Christian man is in no common keeping. It is
suspended on the intercessionofChrist (ver. 24).
(J. Ker, D. D.)
Christ's prayer for the disciples
W. Rudder, D. D.
I. THAT FOR WHICH CHRIST DID NOT PRAY. The reasons forthis
negative prayer are twofold.
1. Those whichwere personalto the disciples.(1)Christ's knowledge ofthe
moral uses and value of temptation. It is not the physical frame of the
sluggardthat attains the highest muscular development. So there is a necessity
of spiritual assaultfrom without, and spiritual resistancefrom within, in
order to the perfection of our spiritual nature.(2) Christ's knowledge ofthe

moral uses of suffering. These also are directly instrumental in soul
development by the invigoration of its energies.
2. That which related to the world. It was for the world's sake that our Lord
would not have His disciples removed. They were to be its "light."
II. THAT FOR WHICH CHRIST DID PRAY. The man who has turned to
Christ is not freed from the possibility of falling. There is not given him such a
measure of grace as to render his relapse impossible, nor does Satangive up
hope of recovery. What an encouragementto endurance and effort that Christ
prayed then and prays still! Learn —
1. The necessityof constantwatchfulness and endeavour. Christ prays for us,
but we by our own acts must render the prayer effectual.
2. A lessonofconfidence. By ourselves we must fall, but we are not by
ourselves.
(W. Rudder, D. D.)
The Christian in the world
J. Donne, D. D.
Christ is "come into the world," and therefore thou needestnot "go out of the
world" to meet Him. He doth not callthee from thy calling, but in thy calling.
The dove went up and down from the ark and to the ark, and yet was not
disappointed of her olive-leaf. Thou mayest come to the house of God at due
times, and thou mayestdo the business of the world in other places too;and
still keepthy olive, thy peace ofconscience(Genesis24:27;1 Corinthians
5:10).
(J. Donne, D. D.)
The disciples in the world
H. Batchelor.

I. THE WORLD. The world is a globe some eight thousand miles through and
three times eight thousand miles round. It is one of the lessermembers of a
family of worlds. The whole universe, within the telescopic horizon, is
composedof gigantic continents of suns, the dim lines of which shimmer in the
etherealdepths. Yet our planet, relatively so small, is a vast world. What
moral interests centre in it I It was not the first theatre of intelligence and
responsibility. When the progenitors of our race receivedtheir being, there
were mighty tides of goodand evil, bliss and misery, sweeping from an
unknown past into the unfathomable gulfs of the endless future. When but one
pair of human beings was alone amidst the otherwise unpeopled solitude, they
were caught and borne along by the evil current. Murder broke out in the
first family; and sin has been in every household since. What a world is ours
at the present moment! Call before you its heathenisms and its inadequate
receptionof the gospelin what are calledChristian lands. Portray to your
imagination its wars, vices, diseases, sufferings. Barbarismconceals none of its
iniquities; civilization is often as guilty behind its decorous exterior. Poverty
brings temptation, and riches are full of snares. Ignorance surrounds our path
with danger; and learning is commonly only a variation of peril. Deformity
makes life sordid; and beauty as frequently ministers to luxury. Idleness
breeds mischief, and occupationtends to nurture ambition and greed.
Disappointment chills and sours not a few; and successdestroys many more.
The seeming goodnessofone droops in hours of ease;anotherfalls in the time
of conflict. And oh l of what delusions and perils the best men are conscious!
The godly feel their evil and see their dangers as no others can.
II. OUR SAVIOUR'S DESIRE THAT HIS DISCIPLES MIGHT REMAIN IN
THE WORLD.
1. How differently our Lord regardedhuman life from many whose history
inspired men have handed down to us! Jesus neverdesired for Himself or His
followers an unhonoured escape from the tests of this mortal career. Whenthe
patient Jobwas overwhelmed with affliction, he longed for the hour of death.
So did the Psalmist(Psalm55:5); Elijah (1 Kings 19:4); Jeremiah(Jeremiah
9:2); and Jonah(Jonah 4:3). Oh! how transcendently unlike all this is the
bearing of Jesus!"Thy will be done" is His lifelong prayer.

2. Jesus surpassedall others in His lofty estimate of the possibilities of a
human life in this world of mystery, sin, and death.(1) He would not have
become incarnate in this world of temptation and suffering, if it had been
utterly unfit for the trial and development of a Godlike life. His assumption of
our humanity not only illustrates the greatnessofour nature and destination;
but it also guarantees the wisdom and endorses the goodness ofthe
Providence which rules the earth.(2) He knew all the worstof Satanic and
human evil. He saw it as we never can. No man ever beheld the actual
sinfulness of his own spirit. If you could have before you the evil of every soul
in a large city, your reasonwould reel. Jesus lookedonthe unveiled reality,
but yet said, "I pray not," &c.(3)Christ loves His disciples, yet His affection
did not prompt, but forbade, the supplication, "Father, take them out of the
world."(4)Jesus knew human life by experience. He trod the depths of its
temptations, and drank the cup of its sorrows to the dregs. His hands were
hard with labour, His frame was weariedby fatigue. Yet, while He passed
through all, and more than all, our trials and griefs, though without sin, He
said, "I pray not," &c.(5)Our Saviour was now penetrating the deepest
shadows ofHis incarnate life. To-morrow all the harrowing scenes are
enactedthat end in the cross. Yet, when the Lord's experience of a human
probation was awful beyond conception, and while He was aware that His
disciples were to share His Cross in many lands, He did not pray, "Father,
take them awayfrom a world so terrible, where their faith will be tried by
flame and their foes will shed their blood."(6)Christ could have takenHis
disciples out of the world in an instant if it had been the best for them. He
could have commanded ministering spirits to bear His followers along the
starry pathway to the mansions of the blest (Matthew 26:53). But He did not
even pray that they might be taken out of the world.(7) Jesus must have set a
high value on a soultempered in the fires of trial and suffering in this fallen
planet. A soul that bears the testof life, and comes out of the process
confirmed in loyalty and love to God and righteousness, mustbe destined for
some sublime vocationin coming worlds. "Kings and priests unto God" are
not empty titles. Contemplating the unfading crownto which His faithful
disciples were advancing, Jesus said, "I pray not," &c.(8)Jesus wishedHis
disciples to be like Himself. He desired them to yearn over this sinning and
suffering world with a compassionlike His own. To share His joy, they must

be equally willing to live, and toil, and suffer. To ask that believers might be
takenout of the world, without nobly living and working in it, would be to
beseechthat His kingdom might fail.
III. OUR SAVIOUR'S PRAYER THAT HIS DISCIPLES MIGHT BE KEPT
FROM THE EVIL OF THE WORLD.
1. Our Lord knew that the end of a life like ours cannot be attained except
through a probation like ours. He did not cry, therefore, "Father, staythe
direful ordeal, and rearrange the lot of man." But He prayed, "Father, keep
these from evil."
2. He knew that the life of Godin the soul was endowedwith all the properties
necessaryto its triumph. The one thing that represses, hinders, and
overthrows, is sin. Keep this deadly influence away, and there will be progress
and victory. Hence Jesus stretchedthe bright shield of His intercessionover
the heads of His disciples, saying, "I pray," &c.Conclusion:
1. A Christian has every reasonto cultivate a temper contented, jubilant, as he
surveys this mysterious scene. The adamant of a Saviour's intercessionis
stretchedover every soul that confides in His redeeming grace.
2. The great end of life is not ease and comfort. The greatconcernis, to be
preservedfrom evil. The terrible tests of life are not to be lowered. We are to
bear them (James 1:12).
3. How sadis the contrastof multitudes, to whom the gospelis preached, and
who seek no deliverance and preservationfrom evil!
(H. Batchelor.)
Betterto staythan go
C. H. Spurgeon.
We have here —
I. A NEGATIVE PRAYER.

II. THE MEANINGS OF THIS PRAYER.
1. That they should not, by retirement and solitude, be kept entirely separate
from the world. Hermits and others have fancied that if we were to shut
ourselves from the world we should then be more devoted to God and serve
Him better. But monasticismhas demonstratedits fallacy. It was found that
some sinned more grosslythan men who were in the world. There are not
many who can depart from the customs of sociallife and maintain their spirit
unsullied. Common sense tells us that living alone is not the way to serve God.
It may be the way to serve self. If it be possible by this means to fulfil one part
of the greatlaw of God, we cannot possibly carry out the other portion — to
love our neighbour as ourselves. I have heard of a man who thought he could
live without sin if he were to dwell alone, so he took a pitcher of water and
store of bread, and provided some wood, and lockedhimself up in a solitary
cell, saving. "Now I shall live in peace" Butin a moment or two he chancedto
kick the pitcher over, and he thereupon used an angry expression. Then he
said, "I see it is possible to lose one's temper even when alone," and at once
returned to live among men.
2. That they should not be taken out of the world by death. That is a blessed
mode of taking us out of the world, which will happen to us all by and by.
How frequently does the weariedpilgrim put up the prayer," Oh that I had
wings like a dove!" &c. But Christ does not pray like that; He leaves it to His
Father, until, like shocks ofcorn fully ripe, we shall be gatheredinto our
Master's garner.
III. THE REASONS.
1. It would not be for our own good. We conceive that the greatestblessing we
shall ever receive of God is to die; but it is better for us to tarry, because —(1)
A little stay on earth will make heaven all the sweeter. Nothing makes restso
sweetas toil; nothing can render securityso pleasantas a long exposure to
alarms. The more trials the more bliss, the more sufferings the more ecstasies,
the more depressionthe higher the exaltation. Why! we should not know how
to converse in heavenif we had not trials to tell of. An old sailorlikes to have
passedthrough shipwrecks andstorms, for if he anchors in Greenwich

Hospital he will there tell, with greatpleasure, to his companions of his hair-
breadth escapes.(2)We should not have fellowship with Christ if we did not
stop here. Fellowshipwith Christ is so honourable a thing that it is worth
while to suffer, that we may thereby enjoy it. Moreover, we might be takenfor
cowards if we had no scars to prove the sufferings we had passedthrough and
the wounds we had receivedfor His name. I should never have knownthe
Saviour's love half so much if I had not been in the storms of affliction.
2. It is for the goodof other people. Why may not saints die as soonas they are
converted? BecauseGodmeant that they should be the means of the salvation
of their brethren. You would not, surely, wish to go out of the world if there
were a soul to be saved by you. Mayhap, poor widow, thou art spared in this
world because there is a waywardson of thine not yet saved, and God hath
designedto make thee the favoured instrument of bringing him to glory.
3. It is for God's glory. A tried saint brings more glory to God than an untried
one. Nothing reflects so much honour on a workmanas a trial of his work and
its endurance of it. So with God.
IV. THE DOCTRINALINFERENCES.
1. Deathis God taking His people out of the world; and when we die we are
removed by God.
2. Dying is not of one-half so much importance as living to Christ. It may be
an important question, How does a man die? but the most important one is,
How does a man live? Do not put any confidence in death-beds as evidences of
Christianity. The greatevidence is not how a man dies, but how he lives.
V. THE PRACTICAL LESSONS.
1. That we never have any encouragementto ask God to let us die.
2. Do not be afraid to go out into the world to do good.
(C. H. Spurgeon.)
The world's need of Christians

A young lawyer, going to the Westto settle for life, made it his boastthat he
"would locate in some place where there were no churches, Sunday schools, or
Bibles." He found a place which substantially met his conditions. But before
the yearwas out he wrote to a former classmate, a young minister, begging
him to come out and bring plenty of Bibles, and begin preaching, and start a
Sunday school;for, he said, he had "become convincedthat a place without
Christians, and Sabbaths, and churches, and Bibles was too much like hell for
any living man to stay in."
Unworldliness in the world
F. Myers, M. A.
Though Sir Thomas More lived so much in the world and at Court, yet his
heart was kept unworldly by the singular virtue of his private life. If he
entertained his equals freely, he also frequently invited the poor to dine and
sup with him; the more he was in the king's palace, the more he resortedto
the cottagesofthe poor; when he added to his house a library, he provided
also a house near his own for the comfort of his agedneighbours; and when
most involved in worldly business he built himself a chapel. He never entered
on any fresh public employment without an act of devotion and a
participation in the Lord's Supper — trusting, as he said, more to the grace of
God thus derived than to his own wit; and so long as his father lived he never
saton the judgment-seat — that seatwas the Lord Chancellor's — without
asking his blessing on his knees.
(F. Myers, M. A.)
Mutual necessity
CongregationalPulpit.
I. BECAUSE THE WORLD NEEDS THEM. It needs —

1. Their example. They are the lights of the world. In their character, duties,
and sufferings they show the blessedinfluence of religion. A goodexample has
a wonderful attraction. Godly men are living epistles.
2. Their testimony. They are God's witnesses. Theygo into the world and
bring the truth in contactwith men's minds. The world needs them as it
needed the glorious mission of their Lord and Master. Think of the results of
their labours. Be faithful, and testify fearlesslyfor Godand truth.
3. Their prayers. The prayers of the Church are like Moses'rod. Israelneeded
Elijah's prayers. Jerusalemsinners neededthe prayers which preceded the
pentecostalvisitation. May the Lord increase the number of praying
ministers, teachers, andparents!
4. Their sympathies. See the glorious institutions of our Lord, the
ministrations to the sick and dying, &c., &c. What is the source of such
benevolence? The life of religion in the souls of men.
II. BECAUSE THEY NEED THE WORLD.
1. Forthe trial of their faith (Hebrews 11.). The Christian's trials are
necessaryas a heavenly discipline. They come forth as gold. Reliance on Jesus
is faith's first exercise;confidence in Godas a Fatheris establishedas we pass
through this world of care and temptation.
2. To prove the sincerity of their love. We are in a state of probation. Our
professionof love must be tested. Thus it was with Peter:"Lovestthou Me?"
— then go and give tangible proof thereof. Saints are sent into the gospel
vineyard, and in the next world the Great Proprietorwill say to the faithful,
"Welldone," &c.
3. Fortheir progressive sanctification. High situations are attained by
degrees;health promoted by exercise. Strengthand skill are obtained by
conflict. Storms clearthe atmosphere. Thus with the book of "truth" as our
guide and help, we struggle onward and upward, gathering strength as we go,
and rejoicing in anticipation of that world where sin has never found an
abode. Let the saint and the sinner, respectively, inquire, Am I improving the
period of my earthly existence?

(CongregationalPulpit.)
Kept from the evil
D. Wilcox.
I. FROM WHAT BELIEVERS SHALL BE KEPT.
1. Negatively;not —
(1)An absolute freedom from all afflictions, which are either the consequences
of sin or corrections ofGod (Psalm 89:28;Hebrews 12:6-10;1 Corinthians
11:32).
(2)All suffering for righteousness sake(John15:19;John 16:33).
(3)A full discharge from Satan's temptation (Ephesians 6:12; 2 Corinthians
12:7).
2. Positively. They shall be kept —
(1)From all damning error and delusion (Psalm16:11; Psalm17:4; 1 John
2:20; John 16:13).
(2)From the tyranny of Satan(John 8:36).
(3)From all temptations superior to their strength, or have more strength
given them, answerable to their trials (1 Corinthians 10:13).
(4)From sinking under the burden of affliction (Isaiah 43:1, 2).
(5)From the powerand reign of sin (Daniel 7:12).
(6)From the curse and condemnationof the law (Romans 8:1).
(7)From the slavishfear of death (1 Corinthians 15:55, &c.).
II. WHAT ASSURANCE THERE IS THAT BELIEVERS SHALL THUS BE
KEPT FROM THE EVIL, THOUGH NOT TAKEN OUT OF THE WORLD.
Note the following considerations:—

1. That of the Personpraying; the beloved, in whom the Fatheris always well
pleased, and who He always hears.
2. That of what He asks for, and on what ground. His request is for the
preservationof His people, in order to their eternal happiness, which is most
agreeable to the will of God, and the end for which He was sent by Him into
the world (John 6:39).
3. That of Him to whom His request is directed, viz., the God who "sparednot
His own Son," &c.
4. That of the persons for whom He intercedes — His children and chosen,
such as He has a specialinterest in and bears a peculiar love unto.Application:
1. Hence learn the greatness andconstancyof Christ's love to His people, and
of His desire of their eternalblessednesswith Him.
2. What a powerful argument should it be with all to come to Him
unfeignedly. Who would live a day in the world without an interest in this
prayer of His, of being kept from the evil?
3. It may greatlystrengthen the faith of true Christians in their daily prayers
for deliverance from evil.
4. How much is the world mistakenas to Christ's servants, as if they were the
most miserable persons in it, when their Lord hath provided so fully for their
safetyand happiness.
5. How inexcusable must it be to forsake Christ and His service for fear of
suffering. He that would save his life by running from the Lord of life takes
the direct way to lose it.
6. Let this encourage us cheerfully to follow the Captain of our salvation
whilst we live, and to commit our souls unto Him when we die.
(D. Wilcox.)
The Christian in society

W. M. Taylor, D. D.
(Text in connectionwith Romans 12:2): —
I. THERE IS NOTHING IN THE CHRISTIAN RELIGION, RIGHTLY
UNDERSTOOD,WHICH REQUIRES ITS DISCIPLES TO ABJURE
SOCIETY.
1. This might be inferred from the considerationof human nature. Man is a
socialbeing. He was never intended to spend his life in solitude. The heaviest
punishment is that of prolonged solitary confinement. Our villages and cities
all proclaim that man was intended for society.
2. Almost the first appearance ofthe Saviour in His public ministry was at a
socialentertainment, and oftener than once He acceptedaninvitation to a
feast, and availed Himself of the opportunity which it afforded to illustrate
and enforce the greatthings of His kingdom. The grand distinction between
Him and the Baptist was that the latter sought the wilderness, but Jesus
mingled with the people. Thereby He taught that His design was not to turn
men into anchorites.
3. In perfect harmony with this view of the case is the petition in the prayer. It
would not be goodfor the Christian to withdraw from socialintercourse, for
though solitude is occasionallybeneficial, yet it would be extremely injurious
to a man to have for a series ofmonths no other companion than himself. The
supreme happiness of life is in going out of self for the benefit of others. It is,
therefore, quite a false idea, that there is more of holiness and happiness in
seclusionthan in society. I do not saythat no true spiritually-minded ones
have preserved their holiness in such a place:the story of Port Royalproves
the opposite. But I do affirm that those are most truly walking in the footsteps
of our Divine Masterwho are seeking in daily life to serve their God. There is
a manliness and an energyabout the piety of such men which we look for in
vain even among the most saintly of secludedones. The hothouse may be
indispensable for tropical shrubs, but it would render delicate the Alpine tree.
Even so the Christian religion was designedby its Founder to stand the winter
of the world; and to nurse it within the artificial protection of the monastery
will weakenits vitality.

4. But neither would it be goodfor the world if the Christian should abjure his
intercourse with society, for how then would the prophecy of its conversionbe
fulfilled? Jesus saidto His disciples, "Ye are the light of the world," but how
shall they dissipate its darkness unless they penetrate its atmosphere? He said,
"Ye are the salt of the earth," but if the salt come not into contactwith that
which is to be preserved, how shall its antiseptic qualities begin to work upon
it?
II. THOUGH MOVING AMONG OTHER MEN, THE CHRISTIAN
SHOULD BE DIFFERENTFROM THEM. Here we come to the secondtext.
1. The root of the Christian's nonconformity is his regeneration. The
peculiarity about him is that he works from an inward principle that is
different from that of other men. By the renewing of his mind he has come to
see things in a new light, and so when he acts differently from other men, it is
not because he is under the iron law of a superior, but because he chooses so
to act, and finds his happiness in taking such a course.
2. What, then, is this inward principle? It is a regardto the will of God. Thus
Peterand John said, "Whetherit be right in the sight of God," &c.;and Paul,
"Lord, what wilt Thou have me to do?" So every genuine child of God takes
the will of his Father to be the rule of his life. Other men ask, "Willit pay?"
Others consult their ease or custom; but the Christian regulates himself by the
Word of God.
3. In what way will this inward principle develop itself in the outward
conduct?(1)It will keephim from everything that is positively sinful. No man
can be a Christian and deliberately do what God has declaredto be wrong.
"He that is begottenof God sinneth not." So far all is plain; but I may see the
form of evil where others may see none, and others where I see none;hence,
differing in our application of the principle to individual cases, we shalldiffer
from eachother in our conduct regarding them. Thus one asks, shoulda
Christian play cards? another, should he go to the theatre? another, should he
go to public balls? Now, if these were personalquestions, and I were asked
what I ought to do regarding them, I should sayat once that considering the
evil repute in which these things are held, the evil surroundings from which

they have been inseparable, and the pain that would be given to tender
consciences, the course for me is clear. But then I am not the director of
another man's conscience. The greatdifference betweenthe New Testament
and the Old lies just there. The Old gave minute directions for all possible
contingencies;the New gives principles, and lets eachman follow these for
himself.(2) Furthermore, in settling such questions we should have regard, not
to the fashion of our circle or the gratificationof our own curiosity, but to the
glory of God: "Whether, therefore, ye eat or drink," &c. Raise the question
above all temporary considerations. Look atit in the light of God.
III. ON ALL PURELY INDIFFERENTMATTERS, AND WHERE HIS
CONFORMITYWILL NOT BE MISUNDERSTOOD,BUT WILL
CONTRIBUTE TO THE SPIRITUAL BENEFIT OF OTHER MEN, THE
CHRISTIAN SHOULD BE AS THEY ARE: "I am made all things to all
men," &c. Paul did not become like other men in their sinful pursuits, but he
cultivated that spirit by which he was enabledto suit himself to the people
among whom he moved. He did not needlesslyoffend prejudice.
1. In order to benefit men, the believer should be courteous, gentlemanly,
polite, in his intercourse with men. Some think that their Christianity gives
them a right to set all socialdistinctions at defiance, and by way of asserting
their equality to all they treat all with contempt. Under pretence of being
faithful, and of asserting their brotherhood, they are only impertinent; while,
again, there are those in the wealthiercircles who cannot endure the poorer,
and treat them with disdain. Now, all that conduct is utterly inconsistentwith
Christian principle.
2. But in taking thought of the courtesy, do not forgetthe greatend which as
Christians you ought to have in view. You are in societyto benefit it. But even
in seeking that, you must be upon your guard against repelling where you
desire to attract. Do not drag religion into your talk so as to make it
distasteful. Cultivate the art of incidental allusion, and if you make a
transition in the conversation, make it naturally, so that your companions
may not be jolted into silence. Find out what your friends are interested in,
and, descending to their level, you will be able to lift them. A friend went one
evening into the room where his son was taking lessons in singing, and found

his tutor urging him to sound a certainnote. Eachtime the lad made the
attempt, however, he fell short, and the teacherkept on saying, "Higher!
Higher!" But it was all to no purpose, until, descending to the tone which the
boy was sounding, the musician accompaniedhim with his own voice, and led
him gradually up to that which he wantedhim to sing, and then he sounded it
with ease. So letus do in conversationwith those whom we meet in society,
and we may become very skilful in winning souls to Christ.
(W. M. Taylor, D. D.)
Christians one with the world and yet distinct from it
Nature never builds fences. The mountain slopes downto meet the valley, the
day fades and darkens into night, the shore shelves off into the sea, but the
exactpoint at which the one merges in the other is undetermined. Is there,
then, no distinction betweenthem? Is the daytime as the night because no eye
can fix the instant when the gates unclose to let the morning through? Is the
separationbetweenland and sea unreal because betweenthem lies a narrow
strip over which they alternately hold sway? The Christian life must slope
downward to meet the world and mingle with it. In business partnerships, in
political interests, in socialmatters, in hundreds of affairs, the Christian and
unchristian man must meet on neutral ground. Is the distinction between
them therefore lost; even for an instant? Because theyhave greatinterests in
common, because in many things they actalike, is the one in all essentials like
the other? No more than the day is as the night. Narrow is the border-land on
which the two men meet. As regards all the greatrealities the one is in the
shadowyvalley and the other on the sunlit heights; both touch the twilight's
border-land, but one never passes overit into the day, nor the other beyond it
into the night.
COMMENTARIES

Pulpit Commentary Homiletics
Fighting, Not Falling
John 17:15
B. Thomas
Notice -
I. THE NEGATIVE PART OF THIS PRAYER. "I pray not," etc.
1. It was not his wish that they should be taken out of the material world.
Although he was about to leave it, by an ignominious death, yet his death did
not make theirs necessary. Their death would neither decreasenor increase
his agonies.Some think that because they die that all should follow. But Christ
was so far from being selfish, that he was willing to die that his disciples might
live and remain.
(1) Christianity does not in itself shorten life, but rather lengthens it. It has
been the occasionofdeath, but never its direct cause. It has a direct tendency
to increase life in length, and invariably in breadth and depth; sometimes in
sum, always in value; sometimes in days and years, as in the case of Hezekiah;
always in usefulness and influence, as in the case ofJesus. Heavenis not
jealous of her children's physical and material enjoyment on earth. The
tenant shall remain as long as the house stands, and when it crumbles, Heaven
will receive him into her mansions.
(2) Christianity does not incapacitate man to enjoy the material world. On the
contrary, it tunes the harp of physical life, sweetens the music of nature,
paints its landscape in diviner hues, beautifies its sceneriesand renders them
all sublime and enchanting. The material world to man is what his inward and
spiritual nature makes it. Christianity fills the world with joy; embroiders its
clouds with love, tinges even its winters with goodness;makes the thunder
rattle kindness as well as power, and the storm to speak ofmercy as well as
majesty. It fills the world with sunshine, and makes it, not a dreadful prison,

haunts of demons, but the thoroughfare of angels, the nursery of happiness,
the temple of God and the gate of heaven.
2. It was not his wish that they should be taken out of the socialworld, but
that they should remain in it. Socialitywas one of his own characteristics.
Christianity opens and not shuts the door of society, and brings man into
closerunion with his fellow. Bigotry, priestcraft, and religious prejudice have
banished many from society, and imprisoned many a Bunyan; but pure
Christianity, never. Its direct tendency is to sanctify and bless all the
relationships of life, and refine and inspire our socialinterests. Christ said,
"Let your light shine," not on the mountain-top, in the lonely wilderness, not
in the secludedcloisteror nunnery, but "before men" -in the fair and in the
market, in the busy exchange and behind the counter, among the throngs of
men.
3. It was not his wish that they should be taken out of the troublesome and
wickedworld. This world was then, and is now, "a world of great
tribulation." Still it was not his wish to take-his disciples from even this. Not
that he took any pleasure in their pain - far from it; he bore as much of it as
he possibly could - but because he had greaterregard for their eternal good
even than for their temporal comforts. Tribulation is the only way to life. This
he had himself; and the servant is not greaterthan his Lord, but must enter
life in the same way.
4. Christ recognizes the Father's right to take them hence when he pleased.
They were his, and their lives absolutely at his disposal. The world cannot
drive the Christian hence when it pleases,but when the Fatherpleases. When
it appears to do so, it is only a servant, and acts by permission. The believer's
life is not at the mercy of the world, but at the mercy of the Father.
5. While recognizing his right to take them hence, still it was not his wish that
they should be takenthen. And why?
(1) Because Christhad much to do on and in them in the world. They were not
yet ready to depart. They had not yet completed their earthly education. They
had not yet been in the schoolofthe "Comforter." Theyhad made some
progress, but very far from perfection. Much had to be done with regard to

their spiritual life which could not be so welldone in any other state. This
world was a furnace to purify them, and the greatRefiner and Purifier saw
that they were not fit to be taken out.
(2) Because theyhad much to do for Christ and the world. The Father had
given them to Jesus fora specialwork - to be witnessesofhis life, death,
resurrection, and ascension, and to publish the story of his love and the facts
of his earthly history to the ends of the earth. This must be done before they
could be honorably taken home. They could serve the Masterand their
generationbetter here than elsewhere.
(3) The new earth and its King could not afford to lose them yet. The wicked
world wished to drive them hence;but it knew not what was bestfor its good,
and it was under the controlof infinite benevolence. The farmer, in disposing
of his corn, must take care of some for seed. Heaven must not take the
disciples away; else whatwill the world do for seed, Jesus forlaborers, the
gospelfor tongues to publish it, and the Gentiles for salvation? Theywere
more needed now on earth than in heaven. Heaven could do for some time
without them. The golden harps could afford to wait; but the world could not
afford to wait long for the waterof life. The earth could not afford more than
to give Jesus back at once, and he could do more goodthere through his Spirit
than here; could send supplies down from above to his friends, and open fire
from the heavenly batteries on the foe. The disciples could better attack him
from this side, so as to place him betweentwo fires, etc.; cause him to
surrender his captives by the thousands. Not one of them could now be
missed. Eachone had a specialduty, and was speciallytrained for it, and the
departure of even one would be a loss to the world and to Jesus.
II. THE AFFIRMATIVE PART OF THE PRAYER. "Thatthou shouldest
keep," etc.
1. The evil which is in the world is recognized. "Keepthem from the evil" -the
evil one. There are in this world many wickedmen and wickedspirits, but
there is one standing alone in wickedness,and in opposition to goodness,to
God and man. He has succeededto attract a large following of the same
characteras himself; but he keeps aheadof them all in wickedness,and the

eye of Christ could single him out among the black throng, and point to him
as the evil one, or the evil thing. As there is an evil one, there is an evil thing,
an evil principle, power, and influence. The evil assumes many forms. The
form in which it was most dangerous to the disciples now was apostasyfrom
Christ, and this is the only form in which it can really conquer. It is fully
recognizedand revealedby Christ in all its forms, magnitude, and danger.
2. A distinction is made betweenthe world and the evil. It is not the world as
such is evil, but evil is in the world. The world does not make men evil, but
men make the world. There is in the world an evil one and an evil thing, which
prostitute its holy and goodlaws and forces to answertheir ends. No one had
the fever of sin by contactwith the objects of nature. No one was morally
contaminated by fellowship with the sun anti stars. No one was corrupted by
listening to the blackbird's song or the nightingale's warble. The world as
such is in sympathy with goodand againstevil. "Forthe whole creation
groaneth," etc.
3. To keepthe disciples in the world from the evil is preferable to taking them
at once out of it.
(1) This plan recognizes the advantage ofthis world as a sphere of moral
government and discipline. The highest training for a soldier is on the battle-
field. The best training for a mariner is on the ocean, and in an occasional
storm; he cannot attain this on dry land. The best sphere of moral discipline is
in a world where there is good and evil. In hell there is only evil without any
good. In heaven there is only goodwithout any evil. In this world there are
both, and it is speciallyadvantageous to choose the one and reject the other.
Christianity keeps a man from sin, and not sin from him; eradicates fromhis
heart the love of it, and implants in its steadthe love of purity. A change of
world would not in itself change character. The elements of sin in the soul
would break out in heavenitself.
(2) This plan is more in harmony with the ordinary arrangements of
Providence. It is an original arrangement of Providence that this world should
be populated, and that eachman should live a certain number of years - the
allotted period of time. Christ does not wish to interfere with this

arrangementwith regard to his followers, but let them live the lease oflife out,
to do battle with sin, as the salt of the earth and the light of the world. The
wheels of providence and grace fit into eachother and revolve in perfect
harmony. There is no specialwarrant wantedto take them hence, no special
train required to take them home.
(3) This plan demonstrates more clearly the courage ofJesus. Although he
knew that earth and hell were getting madder and madder againstthem, and
would be madder still, yet he had no wish that they should be takenhence. He
remained in the world to the last till he finished his work, and he had
sufficient confidence that his followers would do the same. He is willing that
they should undergo the same test. This is Divine heroism worthy of the
Captain of our salvation. To keepthem from the evil by their removal from
the world would appear somewhatlike beating a retreat; but the word
"retreat" was not in his vocabulary.
(4) This plan more fully demonstrates the wisdomand moral powerof
Christianity. To make them victorious in the fight, and reach the desired
haven in spite of the severeststorms. Greatpowerwould be manifested in
keeping the Babylonian youths from the fire, but a far greaterpowerwas
manifested in keeping them in the fire from being injured by the flames. To
take the disciples Out of the world miraculously would manifest Divine power,
but to keepthem in the world from the evil manifesteda miracle of grace and
of the moral power of Christianity. The one would be the skillof a clever
retreat, but the other the glory of a moral victory.
(5) This plan involves a completer and more glorious personalvictory over
evil and the evil one. Jesus was very desirous that his disciples should be
personally victorious, and conquer as he conquered. This must be done in the
world in personalcombat with the evil. There is no real and ultimate
advantage in a mechanicalor artificial diminution of evil, and strategic
victory over the evil one. He will only gather his forces and rush out with
greatervehemence and success. The policy of our greatGeneralwas to let him
have fair play - let him appearin full size, in his own field, and have full
swing, as in the case ofJob; then let him be conqueredunder these
circumstances. The victory is final, complete, and most glorious.

4. To keepthe disciples from the evil was now Jesus chiefconcern. This was
the struggle of his life and death, and the burden of his parting prayer. "That
thou shouldestkeep," etc. As if he were to say, "Let them be poor and
persecuted, tempest-tossedand homeless;let them be allied to want and
wedded to death; but let them be kept from the evil. Not from hell, but from
the evil; there is no hell but in the evil." How many there are who are more
anxious to be kept from every evil than from the evil - from complete apostasy
from the truth, and backsliding from Christ! This was his chief concernfor
his followers, andshould be the chief concernof his followers for themselves
and for those under their care.
5. In order to be kept from the evil, the disciples must be within the mediatory
prayer of Christ and the safe custodyof the Father. In order to be savedfrom
a contagious disease,we must keepfrom it or have a powerful disinfectant.
The world is full of the fever of sin, and we have to do continually with the
patients; we live in the same house. And there is but one disinfectant which
can save us, i.e. the mediation of Jesus and the Father's loving care. Jesus
knew the dangerin which his disciples were - how weak and helpless they
were in themselves, how prone and exposedto the evil. The evil one, "the
roaring lion," watchedfor the departure of their Masterin order to rush on
them; but as a tender mother, in going from home, leaves her children in the
care of some trustworthy one, charging such to keepthem from danger,
especiallyfrom the fire; so our blessedLord, before he left the world, left his
disciples in goodcustody and safe hands, those of the Father, praying him to
take care of them, especiallyto keepthem from the evil. Before the great
departure at Jerusalem, he insured all his most valuable property in the office
of his Father's eternallove, of which he was the chief Agent; and insured it so
not only as to have compensationin case ofloss, but againstany loss at all.
"Holy Father, keep," etc. The house was insured before, and was safe, and
there was no need of a rush out of it; but now he insures the tenants. The
premium he had paid on the cross. This is the only safe insurance from evil.
We wonderoften how we have escapedfrom the evil in many a dark hour; but
the insurance was the secret. - B.T.

Biblical Illustrator
I pray not that Thou shouldesttake them out of the world, but that Thou
shouldestkeepthem from the evil.
John 17:15
The parting prayer
D. Moore, M. A.
I. THE MOTIVES WHICH PROMPTED THIS PRAYER.
1. To evince the tenderness of His heart toward His people. Usually, when any
master-grieftakes possessionofthe mind, we seldom have much disposition or
power, to sympathise with the sorrows ofothers. Had our Lord been the
subject of this infirmity, this was not the time for Him to have been concerned
about the future trials of His people. Yet at this moment, when we might
suppose His every thought and feeling to have been absorbed in the sword
that was about to pierce His soul, we find Jesus turning to considerthe
comparatively little griefs of His dear disciples, His prayer seems to be —
"Holy Father, think not of My coming sufferings, but think of these whom I
am about to leave full of sorrows, and keepthem."
2. That He might instruct His disciples to the end of time in that mighty
interest with which He is always engagedfor their spiritual preservation. As
you go through the successive clausesofthis chapter, you will find in almost
every verse something to show that God has a direct interest in the
consummation of that scheme which Jesus came both to revealand to
accomplish;that "His own greatname" was to be furthered thereby, and that
it formed part of the covenantwhich He made with Jesus, that these His
people should be savedthrough His blood.
II. THE TRUTHS THAT ARE TO BE LEARNED FROM THIS PRAYER. 1
That the world is full of dangers. The world is, and must ever be the
Christian's adversary. It is a sinful place. The prince of evil is its god; the

fascinations ofevil are its snares;the works of evil are its employments; and
the triumphs of evil are its boastand its pride.
2. That there are ends to be accomplishedby our remaining in the world
which make it expedient that we should for a time be kept in it. And this
expediency consistedin this: these His disciples had a work to do. They had
His honour to promote and His gospelto spread. This is true of us. We have
all our statedduties to fulfil; we have all a nook in His providence to fill up;
we have all our ownlittle wheel to turn in that vast machine, which governs
and controls the universe. It is not therefore the language oftrue obedience to
say "My soulis wearyof life; would that God would take me to Himself!" It is
nothing more than the suicide's thought, clothed in Gospellanguage. It is
impatience of the yoke Christ has laid on the shoulder. It is not the saint's
desire to "restfrom his labour;" it is the worldling's desire to restwithout
labour. It is the wish to use that part of our Lord's prayer, "Father, glorify
Thy Son," without remembering that other part of it, "I have finished the
work Thou gavestMe to do."
3. That the power of this evil of the world is so great, that we can only be
delivered from it by the almighty powerof God.(1) Who cancontemplate the
legionof spiritual foes which encompass the believer's path, and remember at
the same time the powerful ally and abettor of Satanthat we carry in our own
hearts; and not feel, that unless the power of the grace of God interfered on
our behalf, none of us would be saved?(2)And then, how mercifully
mysterious and varied are the methods of the Divine protection? Before the
temptation comes;while the encounter lasts:yea, and even afterwards, when
mourning in humiliating bitterness of soulover some recent defeat, how often
have we found the restoring powerof God's grace overruling for the benefit of
His people's souls every incident of their lives!(3) Observe the means by which
we are thus kept (ver 11). "The name of the Lord is a strong tower," &c. Here
is the argument with which we are permitted to come to the mercy-seat—
that God's name is engagedandpledged to keepus from evil.
3. That the only lawful measure of solicitude we are to entertain about the
things of this world is, that we may be "keptfrom the evil" which belongs to
it. Life is full of disappointed projects and griefs. Then how important is it,

that we should be able to ascertainwhat solicitude we are permitted to
entertain. The passagetells us that our only solicitude is to be guided by this;
not by the evils themselves, but their spiritual results. I am not to pray against
poverty; but I am to pray againstits evils. I am not to pray againstriches;but
I am to pray againsttheir temptations. I am not to pray againstthe
disappointments, and vexations, and crosses,and cares oflife; but I am to
pray, that howevermultiplied and grievous are the forms of trial that await
me, I may never have a murmuring, unsubmissive, discontented spirit.
(D. Moore, M. A.)
Every-day holiness
Knox Little.
The saintly painter Fra Angelico flung out his thoughts upon the cells of San
Marco, and those who visit Florence are arrestedand subdued by the purity
of his dreams. My friends, that other powerful artist who adorned the ceiling
of the Sistine, has tracedour figures copiedmore directly from the study of
the human form, but warmed into life by the fire of Divine genius; and of such
men we cannot but saythat they penetrated the hidden chambers of another
world before they could leave before the eyes of five astonishedcenturies such
visions, more lovely or more appalling than the mysteries and marvels of our
dreams. But I tell you that in the streets of London, in the streets of
Manchester, it is possible for us in our ordinary life to see pictures more pure
than the dreams of Angelico, more powerful than the masterpieces ofAngelo.
Here we are face to face with living men, seine in youth, in the early days of
passionand struggle, some in age, whenthe fire is failing and the eye growing
dim, who, in the midst of a world that forgets God, or defies Him, are enabled
to do mighty things though hidden to sustain an inner life of loyalty to
supernatural principle amidst the fretting care of daily toil.
(Knox Little.)

Christ's prayer for His disciples
J. Ker, D. D.
I. WHAT OUR LORD ASKS FOR US. His petition has two sides — a
negative and a positive. To be kept from evil in the world means —
1. To be engagedin the world's business, and have it rightly directed. Some
have thought that we would be more Christian if we were to withdraw into
solitude. But this is impossible for the mass of men, and it is in direct
opposition to the example of Christ, and to the spirit of His gospel. Pauldid
not think his office suffered when he wrought as a tent-maker, and was not
labour consecratedby the Sonof God Himself? Whateveris open to men, that
is just and right in business, is open to Christians, and whatever their hands
find to do, they are to do it with their might. The gospelasks ofits friends that
all their business should be —(1) Directedto a true end. Other men may turn
their work to the ends that are merely personal. The Christian's toil should
not have selffor its end, but God and Christ, and in them, the good of
humanity. Men may call this ideal and impracticable, but it is the only thing
that can redeemhuman business from being dreary, degrading toil, and man
himself from feeling that he is a mere beastof burden,(2) Done in a right
manner. The law of truth and justice should regulate every part of it. Some
think they can separate their religion from their business;but it is the vain old
endeavour to serve God and Mammon. Christianity must touch everything in
life if it touches it at all. If the gospelis not to make Christians truthful and
upright, I do not see any greatpurpose it can serve on this side time or beyond
it. If the world and its business are ever to be put right, and clearedof the
robberies that threaten society, where is the stand to be made if not by those
who have lifted up their hands to God and said, "We are His witnesses"?
2. To suffer under its trials, and to be preserved from impatience. If a man
would escape trial, he must needs go out of the world, and when Christ prayed
that His disciples should be kept in it, He knew that they were to suffer
affliction. Moraldistinctions are not observedin the providential allotment of
calamity. This stumbles many. But if God were to exempt His friends from
trial, He would take awayfrom Christians one of the most effective means of

their training, and one of the most striking ways in which they canprove their
likeness to Christ. The righteous is more excellentthan his neighbour, but it is
not seenin his being savedfrom suffering; it is in the way in which he meets it.
Few things do more to raise the tone of our own Christian life, and to prove to
men that there is a hidden property in religion which can turn the bitterest
thing in this world into sweetness.
3. To be exposedto its temptations, and preservedfrom falling into sin. God
has not seenfit to deprive sinful things of their attractiveness,nor to disarm
the greatenemy of his fiery darts, nor to quench at once and altogetherthe
inflammable material in our heart. This would be fighting the battle and
gaining the victory without us, and there could then be no perfectedpurity, no
establishedcharacter, no conqueror's crown. This should mark a Christian in
the world, that he should have a deeper view of what is to be aimed at in
character— of what is meant by being kept from evil. It is not to be preserved
from misfortune, or sickness, orreproach, or bereavement, but from sin.
II. WHY HE ASKS IT.
1. Forthe benefit of the world. If Christ were to remove men so soonas they
become His followers, He would be taking awayfrom the world its greatest
blessings. True Christians are the salt of the earth and its light.
2. Forthe honour of His ownname. There is glory that accrues to the name of
Christ when a sinner drops the weapons ofrebellion, and when His redeemed
are brought home. But it is for His honour also that there should be an
interval between— a pathway of struggle, where the power of His grace may
be seenpreserving His friends in every extremity. It was a glorious thing for
the Head Himself to enter the lists of battle, and to depart a victor,
triumphing through endurance to the death. But it multiplies His triumph, or
brings out all that was hidden in it, when we see it repeatedin the victory of
the weakestofHis followers. It is like the sun reflecting His image from every
dewdrop, folding out His treasures in the greenleaves and colours of all the
flowers, and flashing His light along the beadedmoisture of gossamerthreads
— for we believe that not a blessing or a comfort, not a grace orvirtue rises
out of the night of our sin and suffering — not the slightestfilament of feeling

sparkles into hope — but it will be found that it owes its source to the fountain
of light and life which God has openedfor His world in Jesus Christ.
3. Forthe goodof Christians themselves. "Master, it is goodfor us to be
here," Petersaid on the Holy Mount, "Let us build here three tabernacles.
Why go down againinto the dark world of opposition and trial, when we can
enjoy at once the heavenly vision"? But "he wist not what he said," and he
was compelledto descendand travel many a wearyfootstep, before he
reachedthat higher mount where he now stands with his Lord in glory. We,
too, may sometimes feelthat it would be better for us to be carried past these
temptations and struggles, and to enter at once into rest. But He who
undertakes for us knows whatis best, and as it was expedient for us that He
should depart, so must it also be that we should for a seasonremain behind,
Not that this is indisipensable for our sanctification, for the Saviour who could
carry the dying thief at once to paradise, could do the same for all of us. The
reasonseems ratherto be that there are lessons whichwe have to learn on this
earth which canbe taught us in no other part of our history.(1) The evil of sin.
And, therefore, we are detained in a world where its effects are so terrible,
where we have to struggle with it.(2) That we should enjoy more fully the
blessednessofheaven. Our bitter bereavements will intensify the joy of its
meetings;its rest will be sweeterfor the hard toil; and its perfect light and
purity fill the soul with a far more exceeding glory for the doubts and
temptations which oppress us here.Conclusion:Let this petition point out —
1. Our duty. What He askedfor us we must aim at. Let us fear nothing so
much as sin; and feel that our life canaim at a true and noble end, only when
it breathes the air of this prayer of Christ.
2. Our security. The life of a Christian man is in no common keeping. It is
suspended on the intercessionofChrist (ver. 24).
(J. Ker, D. D.)
Christ's prayer for the disciples
W. Rudder, D. D.

I. THAT FOR WHICH CHRIST DID NOT PRAY. The reasons forthis
negative prayer are twofold.
1. Those whichwere personalto the disciples.(1)Christ's knowledge ofthe
moral uses and value of temptation. It is not the physical frame of the
sluggardthat attains the highest muscular development. So there is a necessity
of spiritual assaultfrom without, and spiritual resistancefrom within, in
order to the perfection of our spiritual nature.(2) Christ's knowledge ofthe
moral uses of suffering. These also are directly instrumental in soul
development by the invigoration of its energies.
2. That which related to the world. It was for the world's sake that our Lord
would not have His disciples removed. They were to be its "light."
II. THAT FOR WHICH CHRIST DID PRAY. The man who has turned to
Christ is not freed from the possibility of falling. There is not given him such a
measure of grace as to render his relapse impossible, nor does Satangive up
hope of recovery. What an encouragementto endurance and effort that Christ
prayed then and prays still! Learn —
1. The necessityof constantwatchfulness and endeavour. Christ prays for us,
but we by our own acts must render the prayer effectual.
2. A lessonofconfidence. By ourselves we must fall, but we are not by
ourselves.
(W. Rudder, D. D.)
The Christian in the world
J. Donne, D. D.
Christ is "come into the world," and therefore thou needestnot "go out of the
world" to meet Him. He doth not callthee from thy calling, but in thy calling.
The dove went up and down from the ark and to the ark, and yet was not
disappointed of her olive-leaf. Thou mayest come to the house of God at due
times, and thou mayestdo the business of the world in other places too;and

still keepthy olive, thy peace ofconscience(Genesis24:27;1 Corinthians
5:10).
(J. Donne, D. D.)
The disciples in the world
H. Batchelor.
I. THE WORLD. The world is a globe some eight thousand miles through and
three times eight thousand miles round. It is one of the lessermembers of a
family of worlds. The whole universe, within the telescopic horizon, is
composedof gigantic continents of suns, the dim lines of which shimmer in the
etherealdepths. Yet our planet, relatively so small, is a vast world. What
moral interests centre in it I It was not the first theatre of intelligence and
responsibility. When the progenitors of our race receivedtheir being, there
were mighty tides of goodand evil, bliss and misery, sweeping from an
unknown past into the unfathomable gulfs of the endless future. When but one
pair of human beings was alone amidst the otherwise unpeopled solitude, they
were caught and borne along by the evil current. Murder broke out in the
first family; and sin has been in every household since. What a world is ours
at the present moment! Call before you its heathenisms and its inadequate
receptionof the gospelin what are calledChristian lands. Portray to your
imagination its wars, vices, diseases, sufferings. Barbarismconceals none of its
iniquities; civilization is often as guilty behind its decorous exterior. Poverty
brings temptation, and riches are full of snares. Ignorance surrounds our path
with danger; and learning is commonly only a variation of peril. Deformity
makes life sordid; and beauty as frequently ministers to luxury. Idleness
breeds mischief, and occupationtends to nurture ambition and greed.
Disappointment chills and sours not a few; and successdestroys many more.
The seeming goodnessofone droops in hours of ease;anotherfalls in the time
of conflict. And oh l of what delusions and perils the best men are conscious!
The godly feel their evil and see their dangers as no others can.

II. OUR SAVIOUR'S DESIRE THAT HIS DISCIPLES MIGHT REMAIN IN
THE WORLD.
1. How differently our Lord regardedhuman life from many whose history
inspired men have handed down to us! Jesus neverdesired for Himself or His
followers an unhonoured escape from the tests of this mortal career. Whenthe
patient Jobwas overwhelmed with affliction, he longed for the hour of death.
So did the Psalmist(Psalm55:5); Elijah (1 Kings 19:4); Jeremiah(Jeremiah
9:2); and Jonah(Jonah 4:3). Oh! how transcendently unlike all this is the
bearing of Jesus!"Thy will be done" is His lifelong prayer.
2. Jesus surpassedall others in His lofty estimate of the possibilities of a
human life in this world of mystery, sin, and death.(1) He would not have
become incarnate in this world of temptation and suffering, if it had been
utterly unfit for the trial and development of a Godlike life. His assumption of
our humanity not only illustrates the greatnessofour nature and destination;
but it also guarantees the wisdom and endorses the goodness ofthe
Providence which rules the earth.(2) He knew all the worst of Satanic and
human evil. He saw it as we never can. No man ever beheld the actual
sinfulness of his own spirit. If you could have before you the evil of every soul
in a large city, your reasonwould reel. Jesus lookedonthe unveiled reality,
but yet said, "I pray not," &c.(3)Christ loves His disciples, yet His affection
did not prompt, but forbade, the supplication, "Father, take them out of the
world."(4)Jesus knew human life by experience. He trod the depths of its
temptations, and drank the cup of its sorrows to the dregs. His hands were
hard with labour, His frame was weariedby fatigue. Yet, while He passed
through all, and more than all, our trials and griefs, though without sin, He
said, "I pray not," &c.(5)Our Saviour was now penetrating the deepest
shadows ofHis incarnate life. To-morrow all the harrowing scenes are
enactedthat end in the cross. Yet, when the Lord's experience of a human
probation was awful beyond conception, and while He was aware that His
disciples were to share His Cross in many lands, He did not pray, "Father,
take them awayfrom a world so terrible, where their faith will be tried by
flame and their foes will shed their blood."(6)Christ could have takenHis
disciples out of the world in an instant if it had been the best for them. He
could have commanded ministering spirits to bear His followers along the

starry pathway to the mansions of the blest (Matthew 26:53). But He did not
even pray that they might be taken out of the world.(7) Jesus must have set a
high value on a soultempered in the fires of trial and suffering in this fallen
planet. A soul that bears the testof life, and comes out of the process
confirmed in loyalty and love to God and righteousness, mustbe destined for
some sublime vocationin coming worlds. "Kings and priests unto God" are
not empty titles. Contemplating the unfading crownto which His faithful
disciples were advancing, Jesus said, "I pray not," &c.(8)Jesus wishedHis
disciples to be like Himself. He desired them to yearn over this sinning and
suffering world with a compassionlike His own. To share His joy, they must
be equally willing to live, and toil, and suffer. To ask that believers might be
takenout of the world, without nobly living and working in it, would be to
beseechthat His kingdom might fail.
III. OUR SAVIOUR'S PRAYER THAT HIS DISCIPLES MIGHT BE KEPT
FROM THE EVIL OF THE WORLD.
1. Our Lord knew that the end of a life like ours cannot be attained except
through a probation like ours. He did not cry, therefore, "Father, staythe
direful ordeal, and rearrange the lot of man." But He prayed, "Father, keep
these from evil."
2. He knew that the life of Godin the soul was endowedwith all the properties
necessaryto its triumph. The one thing that represses, hinders, and
overthrows, is sin. Keep this deadly influence away, and there will be progress
and victory. Hence Jesus stretchedthe bright shield of His intercessionover
the heads of His disciples, saying, "I pray," &c.Conclusion:
1. A Christian has every reasonto cultivate a temper contented, jubilant, as he
surveys this mysterious scene. The adamant of a Saviour's intercessionis
stretchedover every soul that confides in His redeeming grace.
2. The great end of life is not ease and comfort. The greatconcernis, to be
preservedfrom evil. The terrible tests of life are not to be lowered. We are to
bear them (James 1:12).

3. How sadis the contrastof multitudes, to whom the gospelis preached, and
who seek no deliverance and preservationfrom evil!
(H. Batchelor.)
Betterto staythan go
C. H. Spurgeon.
We have here —
I. A NEGATIVE PRAYER.
II. THE MEANINGS OF THIS PRAYER.
1. That they should not, by retirement and solitude, be kept entirely separate
from the world. Hermits and others have fancied that if we were to shut
ourselves from the world we should then be more devoted to God and serve
Him better. But monasticismhas demonstratedits fallacy. It was found that
some sinned more grosslythan men who were in the world. There are not
many who can depart from the customs of sociallife and maintain their spirit
unsullied. Common sense tells us that living alone is not the way to serve God.
It may be the way to serve self. If it be possible by this means to fulfil one part
of the greatlaw of God, we cannot possibly carry out the other portion — to
love our neighbour as ourselves. I have heard of a man who thought he could
live without sin if he were to dwell alone, so he took a pitcher of water and
store of bread, and provided some wood, and lockedhimself up in a solitary
cell, saving. "Now I shall live in peace" Butin a moment or two he chancedto
kick the pitcher over, and he thereupon used an angry expression. Then he
said, "I see it is possible to lose one's temper even when alone," and at once
returned to live among men.
2. That they should not be taken out of the world by death. That is a blessed
mode of taking us out of the world, which will happen to us all by and by.
How frequently does the weariedpilgrim put up the prayer," Oh that I had
wings like a dove!" &c. But Christ does not pray like that; He leaves it to His

Father, until, like shocks ofcorn fully ripe, we shall be gatheredinto our
Master's garner.
III. THE REASONS.
1. It would not be for our own good. We conceive that the greatestblessing we
shall ever receive of God is to die; but it is better for us to tarry, because —(1)
A little stay on earth will make heaven all the sweeter. Nothing makes restso
sweetas toil; nothing can render securityso pleasantas a long exposure to
alarms. The more trials the more bliss, the more sufferings the more ecstasies,
the more depressionthe higher the exaltation. Why! we should not know how
to converse in heavenif we had not trials to tell of. An old sailorlikes to have
passedthrough shipwrecks andstorms, for if he anchors in Greenwich
Hospital he will there tell, with greatpleasure, to his companions of his hair-
breadth escapes.(2)We should not have fellowship with Christ if we did not
stop here. Fellowshipwith Christ is so honourable a thing that it is worth
while to suffer, that we may thereby enjoy it. Moreover, we might be takenfor
cowards if we had no scars to prove the sufferings we had passedthrough and
the wounds we had receivedfor His name. I should never have knownthe
Saviour's love half so much if I had not been in the storms of affliction.
2. It is for the goodof other people. Why may not saints die as soonas they are
converted? BecauseGodmeant that they should be the means of the salvation
of their brethren. You would not, surely, wish to go out of the world if there
were a soul to be saved by you. Mayhap, poor widow, thou art spared in this
world because there is a waywardson of thine not yet saved, and God hath
designedto make thee the favoured instrument of bringing him to glory.
3. It is for God's glory. A tried saint brings more glory to God than an untried
one. Nothing reflects so much honour on a workmanas a trial of his work and
its endurance of it. So with God.
IV. THE DOCTRINALINFERENCES.
1. Deathis God taking His people out of the world; and when we die we are
removed by God.

2. Dying is not of one-half so much importance as living to Christ. It may be
an important question, How does a man die? but the most important one is,
How does a man live? Do not put any confidence in death-beds as evidences of
Christianity. The greatevidence is not how a man dies, but how he lives.
V. THE PRACTICAL LESSONS.
1. That we never have any encouragementto ask God to let us die.
2. Do not be afraid to go out into the world to do good.
(C. H. Spurgeon.)
The world's need of Christians
A young lawyer, going to the Westto settle for life, made it his boastthat he
"would locate in some place where there were no churches, Sunday schools, or
Bibles." He found a place which substantially met his conditions. But before
the yearwas out he wrote to a former classmate, a young minister, begging
him to come out and bring plenty of Bibles, and begin preaching, and start a
Sunday school;for, he said, he had "become convincedthat a place without
Christians, and Sabbaths, and churches, and Bibles was too much like hell for
any living man to stay in."
Unworldliness in the world
F. Myers, M. A.
Though Sir Thomas More lived so much in the world and at Court, yet his
heart was kept unworldly by the singular virtue of his private life. If he
entertained his equals freely, he also frequently invited the poor to dine and
sup with him; the more he was in the king's palace, the more he resortedto
the cottagesofthe poor; when he added to his house a library, he provided
also a house near his own for the comfort of his agedneighbours; and when
most involved in worldly business he built himself a chapel. He never entered
on any fresh public employment without an act of devotion and a

participation in the Lord's Supper — trusting, as he said, more to the grace of
God thus derived than to his own wit; and so long as his father lived he never
saton the judgment-seat — that seatwas the Lord Chancellor's — without
asking his blessing on his knees.
(F. Myers, M. A.)
Mutual necessity
CongregationalPulpit.
I. BECAUSE THE WORLD NEEDS THEM. It needs —
1. Their example. They are the lights of the world. In their character, duties,
and sufferings they show the blessedinfluence of religion. A goodexample has
a wonderful attraction. Godly men are living epistles.
2. Their testimony. They are God's witnesses. Theygo into the world and
bring the truth in contactwith men's minds. The world needs them as it
needed the glorious mission of their Lord and Master. Think of the results of
their labours. Be faithful, and testify fearlesslyfor Godand truth.
3. Their prayers. The prayers of the Church are like Moses'rod. Israelneeded
Elijah's prayers. Jerusalemsinners neededthe prayers which preceded the
pentecostalvisitation. May the Lord increase the number of praying
ministers, teachers, andparents!
4. Their sympathies. See the glorious institutions of our Lord, the
ministrations to the sick and dying, &c., &c. What is the source of such
benevolence? The life of religion in the souls of men.
II. BECAUSE THEY NEED THE WORLD.
1. Forthe trial of their faith (Hebrews 11.). The Christian's trials are
necessaryas a heavenly discipline. They come forth as gold. Reliance on Jesus
is faith's first exercise;confidence in Godas a Fatheris establishedas we pass
through this world of care and temptation.

2. To prove the sincerity of their love. We are in a state of probation. Our
professionof love must be tested. Thus it was with Peter:"Lovestthou Me?"
— then go and give tangible proof thereof. Saints are sent into the gospel
vineyard, and in the next world the Great Proprietorwill say to the faithful,
"Welldone," &c.
3. Fortheir progressive sanctification. High situations are attained by
degrees;health promoted by exercise. Strengthand skill are obtained by
conflict. Storms clearthe atmosphere. Thus with the book of "truth" as our
guide and help, we struggle onward and upward, gathering strength as we go,
and rejoicing in anticipation of that world where sin has never found an
abode. Let the saint and the sinner, respectively, inquire, Am I improving the
period of my earthly existence?
(CongregationalPulpit.)
Kept from the evil
D. Wilcox.
I. FROM WHAT BELIEVERS SHALL BE KEPT.
1. Negatively;not —
(1)An absolute freedom from all afflictions, which are either the consequences
of sin or corrections ofGod (Psalm 89:28;Hebrews 12:6-10;1 Corinthians
11:32).
(2)All suffering for righteousness sake(John15:19;John 16:33).
(3)A full discharge from Satan's temptation (Ephesians 6:12; 2 Corinthians
12:7).
2. Positively. They shall be kept —
(1)From all damning error and delusion (Psalm16:11; Psalm17:4; 1 John
2:20; John 16:13).
(2)From the tyranny of Satan(John 8:36).

(3)From all temptations superior to their strength, or have more strength
given them, answerable to their trials (1 Corinthians 10:13).
(4)From sinking under the burden of affliction (Isaiah 43:1, 2).
(5)From the powerand reign of sin (Daniel 7:12).
(6)From the curse and condemnationof the law (Romans 8:1).
(7)From the slavishfear of death (1 Corinthians 15:55, &c.).
II. WHAT ASSURANCE THERE IS THAT BELIEVERS SHALL THUS BE
KEPT FROM THE EVIL, THOUGH NOT TAKEN OUT OF THE WORLD.
Note the following considerations:—
1. That of the Personpraying; the beloved, in whom the Fatheris always well
pleased, and who He always hears.
2. That of what He asks for, and on what ground. His request is for the
preservationof His people, in order to their eternal happiness, which is most
agreeable to the will of God, and the end for which He was sent by Him into
the world (John 6:39).
3. That of Him to whom His request is directed, viz., the God who "sparednot
His own Son," &c.
4. That of the persons for whom He intercedes — His children and chosen,
such as He has a specialinterest in and bears a peculiar love unto.Application:
1. Hence learn the greatness andconstancyof Christ's love to His people, and
of His desire of their eternalblessednesswith Him.
2. What a powerful argument should it be with all to come to Him
unfeignedly. Who would live a day in the world without an interest in this
prayer of His, of being kept from the evil?
3. It may greatlystrengthen the faith of true Christians in their daily prayers
for deliverance from evil.

4. How much is the world mistakenas to Christ's servants, as if they were the
most miserable persons in it, when their Lord hath provided so fully for their
safetyand happiness.
5. How inexcusable must it be to forsake Christ and His service for fear of
suffering. He that would save his life by running from the Lord of life takes
the direct way to lose it.
6. Let this encourage us cheerfully to follow the Captain of our salvation
whilst we live, and to commit our souls unto Him when we die.
(D. Wilcox.)
The Christian in society
W. M. Taylor, D. D.
(Text in connectionwith Romans 12:2): —
I. THERE IS NOTHING IN THE CHRISTIAN RELIGION, RIGHTLY
UNDERSTOOD,WHICH REQUIRES ITS DISCIPLES TO ABJURE
SOCIETY.
1. This might be inferred from the considerationof human nature. Man is a
socialbeing. He was never intended to spend his life in solitude. The heaviest
punishment is that of prolonged solitary confinement. Our villages and cities
all proclaim that man was intended for society.
2. Almost the first appearance ofthe Saviour in His public ministry was at a
socialentertainment, and oftener than once He acceptedaninvitation to a
feast, and availed Himself of the opportunity which it afforded to illustrate
and enforce the greatthings of His kingdom. The grand distinction between
Him and the Baptist was that the latter sought the wilderness, but Jesus
mingled with the people. Thereby He taught that His design was not to turn
men into anchorites.
3. In perfect harmony with this view of the case is the petition in the prayer. It
would not be goodfor the Christian to withdraw from socialintercourse, for

Jesus was praying for his own

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