Jesus was not of the world

JESUS WAS NOT OF THE WORLD
EDITED BY GLENN PEASE
John 17:16 16
They are not of the world, even as I am
not of it.
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
They are not of the world, even as I am not of the world.
John 17:16
The unworldliness of Christ
D. Thomas, D. D.This does not mean —
1. That He carednothing for the world. There are men so utterly selfish, and
absorbedwith their own concerns that in a sense they may be said to be "not
of the world." They care nothing for it. But Christ was intensely interestedin
the men about Him. "He went about doing good."
2. That He did not appreciate the natural blessings ofthe world. There are
austere souls who are "not of the world" in this sense:its innocent
amusements they regard with a pietistic horror; they have a superstitious fear
of eating and drinking lestthey should give their body an advantage over their
soul. But Christ came "eating and drinking." What is the world? It is —
I. PRACTICALLY ATHEISTIC. It is "without God." Not theoretically, for
the laws of the mind render Atheism as a conviction an impossibility. But
practically men have been "without God" ever since the Fall, His presence is
not acknowledged, nor His will consulted, practically, and were it assuredto-
day that no God existed, its life would remain unaltered. Christ was intensely

theistic. The Father filled His ownhorizon, and was never out of His mind.
The moment the soul feels God to be in the world, the world assumes a new
form.
II. PRACTICALLY MATERIALISTIC. Menever since the Fall "judge,"
"walk," "live" afterthe flesh. Christ was intensely spiritual. Men are carnally
minded.
1. Their pleasures are material. "Whatshall we eat, what shall we drink?"
Christ's pleasures were spiritual," I have meat to eatthat ye know not of."
2. Their honours are material. The highest honour is an earthly crown; the
highest victories those of the sword. Christ's kingdom was not of this world.
He did not war after the flesh; His empire was Spirit; His weapons truth; His
legions saints and angels.
III. PRACTICALLY SELFISH. Every man seeks His own. There are as many
interests in the world as men; hence the collisions, domestic, social,
ecclesiastical, natural. Christ was love, and pleasednot Himself. Conclusion:
The subject furnishes —
1. A testof genuine Christianity. A true Christian is like Christ.
2. A guide to man's grand interest — which is to get out of the moral spirit of
the world, which is the Babylon of the soul. "Arise ye, and depart," &c.
(D. Thomas, D. D.)
The unwordliness of a Christian life
R. Abercrombie, M. A.This text teaches us —
I. THAT CHRIST IS NOT OF THE WORLD.
1. Christ came down from a higher world into this. He was not the product of
the age in which He lived. Some say that He was.(1)Now it is no doubt true
that every age has men who are very much like their contemporaries, but
endowedwith a larger nature and a better gift of utterance, so that they can
express better than anybody what everybody thinks and feels. When they
speak, you say"How clever!That's just what I've thought all my life long, but
never could express it." The representative men of an age are always popular.
People are charmed to hear that which chimes in so well with their own
sentiments. Representative men make a greatnoise in their own time, but the
echoes waxfeeblerand feebler, and at length die out.(2) Was Christ simply
the representative man of His age? Whatwas that age? A period of decay. In
Judaea there was no political and very little religious life. The Jews paid
tribute to the Romans. The Pharisees hadlong since degenerated. The

Sadducees hadsunk into practical scepticism. In place of the "open vision" of
prophecy there were tradition and the authority of doctors. The Messianic
ideas were not what we might have expectedfrom such a generation. What
the nation really needed was the transfusion of new blood, the breathing of
fresh life, what it lookedfor was a Messiah-king, who would transform it into
a greatand victorious nation. Was Christ the representative man of that age?
There is no theory further from the truth.
(a)Christ was full of fresh life, whilst the age was dead.
(b)Christ was spiritual, whilst the age was formal.
(c)In a time in which "the oracles were dumb," Christ spoke forth that which
men felt to be the word of God.
(d)In an age ofartificiality, He was real.If Christ had been the creationof His
age, He would have perished with it. Christ was crucified by the Jews, because
He did not answertheir expectationof a political Messiah.
2. If all this is true, we might naturally expectthat Christ would be unworldly.
Anything which puts a man before his time tends to make him so, because it
withdraws him from the influences which are at work around him into a
higher sphere. I understand by a worldly man, one who does not seek to raise
the standard of his generation, but who conforms to it. The worldly standard
differs in different ages. In the last century it was favourable to duelling and
drinking. In the present day, it is againstall outward breaches of decorum,
but it is strongly in favour of the worship of wealthand outward success. The
worldly spirit is the utter antipodes of the spirit of Christ. All Christ's
teaching was unworldly. He praisedthe very virtues which worldly men do
not praise. He did not look upon either things, or men, or women, or cities as
the worldly man looks upon them. He did not regard the distinctions of
society, but lookedbelow them all.
II. THAT CHRIST'S DISCIPLES ARE NOT OF THE WORLD.
1. It has not been always expectedthat disciples should have the same
disposition or lead the same life as their Teacher. Ithas been enough if they
receivedHis system. But no adherence to a system will make us disciples of
Christ. "If we have not the spirit of Christ, we are none of His." Not that a
disciple is perfectly like Christ: he may be very imperfect, as were the first
disciples. A disciple is a learner, and you do not expecta learner to be perfect.
But in the very act of entering Christ's schoolHis disciples turn their backs
upon the world and deny themselves its vanities. Hence Christ said, "If any
man will be My disciple, let him take up his cross and follow Me."

2. If you will be Christ's disciples —(1) You must have a high standard; you
must not be content with that of people around you.(2) You will love not the
artificialities of the world, but that which is simple and natural.(3) You will
not be carried awayby the bustle of business or the flutter of gaiety, you will
have your thoughts raised to the city of God.(4) You will not be mere cyphers
in the world's greatsum; you will feel always the worth of your own
individual soul.
3. The history of the struggle betweenthe Christian life and the spirit of the
world may be divided into two periods.(1)During the first three centuries
Christianity had to struggle with the brute force of the world, as embodied in
the RomanEmpire. Imperialism was not merely a political thing, it was also a
religion. The Emperor was worshipped. The Christians never objectedto
fulfil any duty binding on them as citizens; but they would not worship brute
force. And he who admires force more than goodness,who sticks to legalright
in preference to moral right, is no true disciple of the Lord Jesus Christ.(2)
The main struggle since then has been with the corruptions of the world. The
history of those corruptions may be divided into three periods.(a)The world
corrupted the Church with heathenism. All the true Christian life in the
Middle Ages had to struggle up towards the light shining through any loop-
holes which there might be in that dense systemof superstition.(b) The world
corrupted the Church with her vices. Superstition, in the long run, leads to
vice. All the institutions of the Church gradually degeneratedtill indulgences
became a regular source ofincome to the Pope. It was these indulgences which
roused the spirit of Luther, and led to his crusade againstthe Papacy.(c)The
world has in our day corrupted the Church with her indifference. There never
was an age in which there was more organization for doing good, but the life
to animate it is wanting.
III. THAT THOUGH THE CHRISTIAN IS TO BE UNWORLDLY, HE IS
NOT TO SEPARATE HIMSELF (ver. 16). We are not to desire to be taken
out of —
1. The world of nature. It is a beautiful world. It is full of emblems of that
which is spiritual and Divine. Talk about it being a "waste howling
wilderness," it is our souls which are wildernesses.
2. The world of humanity. Our Lord did not estrange Himself from this
world. He ate and drank with publicans and sinners. Is He not our example?
While saying this, I do not forget that there is such a virtue as Christian
prudence. Some are spiritually strong, others weak. But the Church cannot
influence humanity, if she estranges herselffrom it. We ought not to frown on
any pure human joys. We need not pull long faces, orweara peculiar garb.

The true Christian, like his Lord, loves to see the fully developed man in his
prime of manhood; the woman with her womanly beauty; the child with its
fresh grace and innocent ways.
3. The little world in which we are castin the order of God's Providence. It is
better for us not to desire to go out of that but rather to shape it after "the
patterns in the heavens."
IV. THAT WE ARE TO PRAY GOD TO KEEP US FROM THE EVIL IN
THE WORLD (vers. 16). I have been speaking about the bright side of things,
but these words remind us that there is a dark side. There is a dark side both
to nature and humanity. There are volcanoes, earthquakes, inundations.
There has been perpetual struggle and competition. There are disease and
death. Sin has been the greatcurse of the world — the curse of all our lives.
But there is One who came down from a higher world, in order to redeemus
from captivity to evil. Through His grace many millions have walkedthrough
this world's miry ways, and have kept their souls unstained. There were great
differences of race, age, temperament, belief among them; but there was one
thing in which they were all alike — they all had unwordly, simple, childlike
hearts.
(R. Abercrombie, M. A.)
Worldliness described
F. W. Robertson, M. A.Worldliness is the spirit of childhood carried into
manhood. The child lives in the present hour: to-day to him is everything. The
holiday promised at a distant interval is no holiday at all: it must be either
now or never. Natural in the child, and therefore pardonable, this spirit, when
carried on into manhood, of course is worldliness. The most distinct
illustration given us of this is the case ofEsau. Esaucame from the hunting-
field worn and hungry: the only means of procuring the tempting mess of his
brother's pottage was the sacrifice of his father's blessing, which, in those
ages, carriedwith it a substantial advantage. But that birthright could be
enjoyed only after years;the pottage was present, near and certain:therefore
he sacrificeda future and higher blessing for a present and lowerpleasure.
For this reason, Esauis the Bible type of worldliness:he is called in Scripture
a profane, that is, not distinctly a vicious, but a secularor worldly person —
an overgrownchild, impetuous, inconsistent; not without gleams of generosity
and kindliness, but over-accustomedto immediate gratification.
(F. W. Robertson, M. A.)
Attractions of worldliness

T. L. Cuyler, D. D.Nearlyall can recallthat favourite fiction of their
childhood, the voyage of Sindbad the sailor into the Indian Sea. Theywill
remember that magnetic rock that rose from the surface of the placid waters.
Silently Sindbad's vesselwas attractedtowards it; silently the bolts were
drawn out of the ship's side, one by one, through the subtle attraction of that
magnetic rock. And when the fated vesseldrew so near that every bolt and
clamp was unloosed, the whole structure of bulwark, mast, and spars tumbled
into ruin on the sea, and the sleeping sailors awoke to their drowning agonies.
So stands the magnetic rock of worldliness athwart the Christian's path. Its
attractionis subtle, silent, slow, but fearfully powerful on every soul that
floats within its range. Under its enchanting spell bolt after bolt of good
resolution, clamp after clamp of Christian obligation, are stealthily drawn out.
What matters it how long or how fair has been the man's professionof
religion, or how flauntingly the flag of his orthodoxy floats from the
masthead? Let sudden temptation smite the unbolted professor, and in an
hour he is a wreck. He cannot hold togetherin a tempest of trial, he cannot go
out on any cruise of Christian service, becausehe is no longer held togetherby
a Divine principle within. It has been drawn out of him by that mighty
loadstone of attraction, a sinful, godless, self-pampering, Christ-rejecting
world.
(T. L. Cuyler, D. D.)
The dangerof worldliness
T. Manton, D. D.In this verse Christ repeats the argument used in ver. 14.
This repetition is not idle. The reasonmay be conceivedeither with respectto
the disciples, for whom He prayed, and so it is to inculcate their duty; or with
respectto God, the Personto whom He prayed, and so He urgeth their
danger.
I. REPETITIONSOF THE SAME POINT ARE SOMETIMESNECESSARY
(Philippians 3:1).
1. They may be tedious to nature —(1) Out of an itch of novelty. Mostmen
love truth while it is new and fresh; there is a satietythat growethby
acquaintedness;the Israelites grew wearyof manna, though angels'food.(2)
Out of the impatience of guilt; frequency of reproofand admonition is like the
rubbing of a sore, grievous to a galled conscience (John21:17).
2. But it is profitable to grace.(1)To cure weakness.(a)Our knowledge is little.
Narrow-mouthed vessels takein liquor by drops, so do we Divine truths, and
therefore you have need to hear the same things often, that your
understandings may grow familiar with them (Isaiah 28:10).(b) Our attention

is small. We do considerit when we understand it. Study findeth out a truth,
meditation improveth it.(c) Our memories are weak. A man needeth no
remembrancer to put him in mind of worldly gain, and to revenge injuries;
but as to goodthings, our memories are as a bag with holes, or as a grate that
retaineth the mud, and lets the running watergo (Hebrews 2:1).(d) Our wills
are slow and averse (2 Peter1:12, 13;1 John 2:21).(2) To help duties.(a)
Meditation. The mind works freelyupon such objects to which it is
accustomed;in things rare and seldomheard of there is more need of study
than meditation, to searchthem out.(b) Application. We hear to do and
practise, not only to know. We do not hear to store the head with notions, but
that the life and heart might be bettered.
II. THE REASONS OF THIS REPETITION.
1. As regards their constitution and temper of mind. Christ repeats it again;
and so learn that we need to be cautioned often and often againstthe world.(1)
Becauseofour proneness to it. The love of the world is natural to us.(a) It is a
part of original sin. It is hard for any to say they are not tempted to
covetousness;it is their nature.(b) We are daily conversantabout the things of
the world; our affections receive taint from the objects with which we usually
converse.(c)It is of a present enjoyment; we have the world in hand and
heaven in hope, and think heavena fancy and the world substance.(d)It is a
sin applauded by men (Psalm10:3).(e) It is a cloakedsin. It is hard to discover
it and find it out, there are so many evasions of necessityand provision. It is a
greatpart of religion to "keepourselves unspotted from the world" (James
1:27).(2) Becauseofthe heinousness and danger of it. It is called —
(a)Adultery (James 4:4).
(b)Idolatry (Colossians 3:5; Ephesians 5:5).
(c)Enmity with God (James 4:4).(3) Because ofthe unsuitableness of it to the
Divine nature.
(a)To the new nature (1 John 5:4).
(b)To our hopes. God has provided heaven to draw us off from the world.
(c)To the aim of Christ (Hebrews 11:16).(4)Let us then beware the more of
worldliness.(a)Considerour condition — "strangers and pilgrims."(b) We
are calledto better things (1 Thessalonians2:11, 12). It is not for princes to
embrace the dunghill.(c) Take the Apostle's argument (1 Timothy 6:7). A
man's wealth does not follow him, but his works do. In our birth we are
contentedwith a little cradle, at death with a little grave.(d) Considerhow
hard it is to have Christ and heaven and the world (Matthew 16:26).(e)Thou

art as thy love is. If thou lovestthis world thou art worldly; if thou lovest God
thou art godly. Take a glass, put it to,yards heaven, there you shall see the
figure of heaven; put it towards the earth, and you see the figure of the earth,
trees, meadows, fruits: thou receivesta figure from the objects to which thou
appliest thy heart, earthly things or heavenly.(5) But you will say, Is it a fault
to enjoy the world? No;but to have a worldly spirit. Be not of a worldly spirit
—(a) When thou wantestthe world. Be not over-careful;use the means God
hath ordained, trust God with the issue and event of all (Luke 12:22).(b)
When thou hast the world. A godly man may be a rich man; but do not trust
in riches, &c., for they are vain; nor delight in them, for they are snares;nor
be proud of them, they do not make us better; we do not value a horse by the
trappings, but by his spirit and courage.(c)Be not over-sorrowfulwhen thou
losestthem.
2. As regards the outward condition of the disciples:"They are not of the
world, i.e., not respectedby it, left out of the world's tale and count.(1)It is a
hard thing to digest the world's neglectand disrespect. We had need be urged
againand again; because everyone would be somebody in the world.(a)Let
them alone; look afterbetter things (Psalm 17:14).(b) Remember by whose
providence it falleth out. Many times God raises bad men to high places, not
because they deserve it, but because the age deserves no better.(c)If you are
favoured by God, why should you trouble yourselves about the world's
respects? Thouhastthe testimony of God's Spirit, and many now in hell have
had much of the world's respects. Theirdisrespectcannothurt thee; It may
profit thee.(2) An excellentmeans to digestthe world's neglectis to consider
the example of Christ.(a) It is our duty. In His example we have a taste of His
Spirit: "I am not of the world," saith Christ; and we should "imitate Christ as
dear children" (Ephesians 5:1).
3. It will be your comfort. It is a sweetcomfortin all conditions to remember
the similitude of condition betweenChrist and us (Colossians 1:24).
4. It will be for our profit. First suffer, then enter into glory; winter is before
the spring (Romans 8:17).
(T. Manton, D. D.)
Dangerof absorption in worldly things
W. Baxendale.Ionce saw a picture of an artist sitting on a rock in the ocean,
which had been left bare by the retreating tide. There he sat, sketching onhis
canvas the beautiful sceneryaround him, skyand wave and sea, all
unconscious that the tide had turned, had cut him off from the shore, and was
rapidly covering the rock on which he sat. The tempest, the waves, the rising

sea were forgotten, so absorbedwas he in his picture; nor did he hear his
friends calling to him from the shore.
(W. Baxendale.)
Distinguishing characterof Christians
B. Beddome, M. A.I. NEGATIVELY. The text does not imply —
1. That they have no connectionwith the men of the world. Grace does not
dissolve the union betweenman and man.(1) The righteous and the wicked
may be nearly allied, as Abel and Cain, and the young Abijah to the wicked
Jeroboam.(2)Muchbusiness may also be lawfully and even necessarily
transactedbetweenmen of widely different characters (1 Corinthians 5:10).
2. That they are to be wholly disengagedfrom the things of the world. They
have their farms and their merchandise as well as others, and it is not
requisite that under a pretence of religion they should sequesterthemselves
from all secularconcerns. Theymay be as much in their duty while in their
worldly callings as in the closet. An idle Christian is no goodcharacter:for if
we do not find ourselves some employment, Satanwill. "Notslothful in
business" (1 Corinthians 7:24; Acts 20:34).
3. That even the best of men are entirely divested of a worldly spirit, though
they are not of the world. Those whose affections are seton things above, and
whose conversationis in heaven, have frequent occasionto say, "My soul
cleavethunto the dust: quicken Thou me accordinglyto Thy word." After the
fullest conviction of the emptiness and vanity of creatures, we shallstill find
our hearts strongly attractedby them.
II. POSITIVELY.
1. They are in a considerable degree mortified to the things of this life, so as
not to have "the spirit of the world, but the spirit which is of God." They are
in the world, but not of it: it is their residence, but not their portion. Real
Christians are neither terrified by the frowns nor allured by the smiles of the
world. The possessionof the goodthings of this life does not excite
immoderate joy, nor the want of them occasioninordinate grief. The world,
notwithstanding all his endeavours to drive it out, may occupy some cornerof
the Christian's heart, but the uppermost room and principal seatare reserved
for his Lord and Master. His motto is, "In one Jesus I have all."
2. They possessdifferent tempers and dispositions from the men of the world.
"Old things are passedaway, and all things become new." The bias of the soul
receives anotherdirection: it has a new taste, new appetites, and new
enjoyments. Their treasure being in heaven, their hearts are there also. They

"walk not after the flesh, but after the Spirit." The spirit of the world is
hateful, sensual, discontented, overwhelming men with ignorance, guilt and
misery; but the spirit which is of God is humble, teachable, contrite,
benevolent and submissive, active in doing good, and patient in suffering.
3. They speak a different language from the rest of the world. It may be said
to the Christian as it was saidto Peter, "Thy speechbetrayeth thee." And so it
may be said of the opposite character:"He that is of the earth is earthly, and
speakethofthe earth." The world is placedin their heart, and out of the
abundance of the heart the mouth speaketh. But God's promise to His people
is, that He will turn to them a pure language, so that they shall speak the truth
without hypocrisy, address Him without formality, and talk of Divine things
with holy freedom. Flattery will be as much avoided by them as detraction,
and equivocationas a known lie. Their common discourse will be seasoned
with salt, ministering grace unto the hearers;and they will be ready to give to
every one a reasonof the hope that is in them, with meekness andfear. The
talk of a carnal man will be about the world through which he is passing;that
of a goodman about the world to which he is going.
4. They are neither influenced by the maxims of the world, nor do they imitate
its customs. The real Christian is the world's nonconformist; not in an
affectedsingularity of speechor dress, in the shape of his coator form of his
hat, but in the whole tenor of his life and conversation.
5. They do not take up their rest in this world. They are born from heaven,
and are bound to heaven. Their language is, "Arise, let us depart hence: this is
not our rest, because it is polluted."
III. TO ILLUSTRATE THIS CHARACTER, CHRIST HAS GIVEN US HIS
OWN (1 John 4:17). Conclusion: From this view of the subject we may learn
—
1. What judgment we are to form of those about us.
2. What is duty with respectto ourselves.
(B. Beddome, M. A.)
The characterofChrist's people
C. H. Spurgeon.We shalltake our text and look at it.
I. DOCTRINALLY. It is not so much that they are not of the world, as that
they are "not of the world, even as Christ was not of the world." This is an
important distinction, for there are people who are not of the world, and yet
they are not Christians. Amongst these I would mention sentimentalists. Their
spirits are so refined, that they cannot attend to ordinary business. They live

in the air of romance;would like continually to live in a cottage neara wood,
or to inhabit some quiet cave, where they could read "Zimmerman on
Solitude" for ever. I heard of one young lady, who thought herselfso
spiritually-minded that she could not work. A wise minister said to her, "That
is quite amusing! very well, you are so spiritually-minded that you shall not
eat unless you do." These people are "not of the world," truly; but the world
does not want them, and the world would not miss them much, if they were
gone. There are others, too, so like monks, who are not of the world. They are
so awfully good, that they cannot live with us sinful creatures;or if they
condescendto do so, they must be distinguished from us in many ways. They
could not be expectedto wearworldly coats andwaistcoats. Theymust wear
nondescript dresses, thatnone may confound them with ordinary men. We
have also in our ProtestantChurches certain men who think themselves so
eminently sanctifiedthat it would be wrong to indulge in anything like
sensible pronunciation. Such persons are, however, reminded, that it is not
being "not of the world," so much as being "not of the world, even as Christ
was not of the world."
1. Christ was not of the world in nature.(1) In one point of view His nature
was Divine; and as Divine, it was perfectand spotless, andtherefore He could
not descendto things of earthliness. In another sense He was human; and His
human nature was begottenof the Holy Ghost, and therefore was so pure that
in it rested nothing that was worldly. We are are all born with worldliness in
our hearts. But Christ was not so. His nature was essentiallydifferent from
that of every one else, although He sat down and talkedwith men. He stood
side by side with a Pharisee;but every one could see He was not of his world.
He sat by a Samaritan woman, but who fails to see that He was not of her
world? He ate with Publicans and sinners; but you could see that He was not
of their world. Nay, not even John, though he partook very much of his Lord's
spirit, was exactlyof Christ's world: for even he said, "Let us calldown fire
from heaven," &c.(2)In some sense, the Christian is not of the world in
nature. Many persons think that the difference betweena Christian and a
worldling is, that one goes to chapelanother does not; one of them takes the
sacrament, the other does not, &c. But, that does not make a Christian. The
distinction is internal. A Christian is a twice-born man; in his veins runs the
blood of the royal family of the universe.
2. In office —(1) Christ's office had nothing to do with worldly things. To Him
it might be said, "Art Thou a king, then?" Yes, but My kingdom is not of this
world. "Art Thou a priest?" Yes; but My priesthoodis not one which shall be
discontinued, as that of others has been. "Art Thou a teacher?" Yes;but My

doctrine cometh down from heaven. He had no aim which was in the least
carnal. He did not seek applause, His own fame, His own honour.(2) Believer!
what is thy office? Thou art a king and priest unto God, &c. Whether yours
be the office of minister, or deacon, or church member, ye are not of this
world.
3. In character. Look atJesus'character;how different from every other
man's — pure, perfect, spotless, evensuchshould be the life of the believer.
II. EXPERIMENTALLY. Every Christian will feel that he is not of the world.
1. When he gets into very deep trouble. You have had at times deep sorrows.
Did you break under them? If you did, methinks you are no Christian; but if
there was a rising up, it was a testing moment, and it proved that you were
"not of the world," because you could master affliction.
2. When he is prosperous. Some of God's people have been more tried by
prosperity than by adversity. Do you feel that these comforts are nothing but
the leaves ofthe tree, and not the fruit, and that you can not live upon mere
leaves? Ordo you say, "Now, soul, take thine ease,"&c.
3. When he is in solitude and in company.
III. PRACTICALLY.
1. Thou who art of the world, whose maxims, habits, feelings, are worldly,
listen to this. It is God's solemn truth. Thou art none of His. With all your
professionthou art "in the gall of bitterness."
2. You who are children of God. Have we not often been too much like the
world?
(C. H. Spurgeon.)
Unworldliness
R. M. Spoor.In the 14th verse this separationof the disciples from the world is
assignedas the reasonof the world's hatred to them; and here it is made the
reasonfor specialintercessionontheir behalf. There canbe no difficulty in
understanding what is meant by "the world," though the phrase is used with
considerable latitude of signification in the Scriptures. But here the meaning
is unquestionably moral and spiritual, and the expressionmarks off all other
than godly people. Now, it is of considerable importance that we should know
how we are to understand this statement — what preciselyis its significance.
I. NEGATIVELY.
1. Well-meaning, though certainly not over-wise, people there are, who seem
to think their godliness calls forharsh views and depreciating language

concerning the earth on which God has placed us. It is the proper thing with
them, and evidences their other-worldliness, to regardthis world as a place
which by its wretchedness serveschiefly as a foil to the better land above. It is
a sort of dark background, bringing the other world into relief. It is to them a
"desert," a "vale of tears," a "waste, howling wilderness." Sucha state of
mind, where it is not the result of ignorance, tells at once of unhealthiness and
perversion. Such people appear to forgetthat it is God's world of which they
thus speak, made by Him to be the fitting abode of men.
2. Normust we look for this unworldliness in a lack of interest in the world's
affairs — in its government, for instance. If politics have reproach attachedto
them, no little Of the blame lies at the door of those who could have done
better, but have culpably stoodaloofand allowedso vast a powerand so
solemn a trust to fall into unscrupulous hands. No man candeal thus with
divlnely-entrusted responsibilities and be blameless. The proper government
of our country, the just settlementof national and international questions,
profoundly concerns us all, and eachhas a responsibility here of which he
cannot divest himself.
3. Neither, again, must we look for this unworldliness along the line of
abstention from all the socialpleasures andamenities of life. For that means a
strained and unnatural kind of piety, and there was nothing forcedabout the
life of Jesus, who is our Exemplar here as elsewhere. He was no ascetic.We
must seek elsewhere thanin such particulars for the lines of demarcation.
Where are those lines, then?
II. POSITIVELY.
1. Christians form, and were by our Lord intended to form, a community
distinct and separate from the world. All through the Scriptures this idea of
separatednessruns. The Jews were in the most literal and extreme sense a
people setapart. By geographicallimits, by mode of government, by
peculiarity of laws and customs, as wellas by religion, they were marked off
from all other nations. Christians are in the truest and highest sense a
separatedpeople. Jesus setup His Church in the world with the intention that
all who avowedthemselves His disciples should form part of an organized
community. This is the body of which He is the Head; the household of which
He is the Master.
2. But especiallyare we to look for this unworldliness of Christians in their
spirit and in their principles of action. This is the greatdividing line. The
spirit of the world is distinctly and essentiallyirreligious;there is no right
apprehension or estimate of spiritual things; godless maxims, and fashions,

and laws rule — that is the nature of a worldly spirit. The Spirit of Christ is
just the opposite. And it is along the line of spirituality of characterand
conduct that our unworldliness as disciples of Jesus is to be manifested. But
now, lestthe practicalsignificance ofthis should be overlooked, note a few
details in which this spirit will show itself.(1)In our associations and
friendships. Like is drawn to like. The voluntary companionship follows the
personalpreference. "This people shall be My people" follows upon "their
God shall be my God." Let young disciples beware how they affectworldly
society, and ever seek their friendships among those who love God. This for
two reasons:
(a)Fortheir ownsafety;
(b)as a visible declarationof the side on which they are.(2)Our recreations.
There are amusements which, by association, by inevitable tendency, and by
common consent, are worldly. They lie, by generaladmission, within territory
forbidden to Christians; and in such cases, allthe specialpleading in the
world about their being innocent in themselves can have no weight with those
who would act worthily and wisely. Remember, we cannotafford, as disciples
of Jesus, to see how near the line we can go without overstepping it.
3. Our Home and Business-Life. In the former, in such matters as(1)the
educationof our children; the characterof the schools and teachers we select
for them;(2) the choice of their calling in life;(3) their marriage; many parents
have sownthe wind here and reapedthe whirlwind. In the business-life our
unworldliness will be seenin the high principles that governus. Gain will not
be our only or chief consideration. We shall show that we canafford to be
poor, but cannot afford to have a stainedconscience.CONCLUSION.
1. If such be our character, letus not be surprised if we are misunderstood by
the world. It was so with Jesus.
2. Expectto be hindered by the world in your religious life. It has no
sympathy with your views, and oft deems your piety fanaticism, and your
religious scruples a nuisance.
3. Do not be afraid of a needful singularity. Avoid needless difference, but
have the courage ofyour convictions.
4. Guard againstthe subtle encroachments ofa worldly spirit. The friendship
of the world is enmity with God. "If any man love the world, the love of the
Father is not in him."
5. Walk prudently to them that are without. Take ears less by a worldly
conduct you give the lie to an unworlldy profession.

6. Do not forgetwe have a missionto the world. "As Thou hast sent Me into
the world, even so have I sent them into the world."
7. Keep your final home in view. Our citizenship is in heaven, from whence we
look for the Saviour.
(R. M. Spoor.)
COMMENTARIES
Ellicott's Commentary for English Readers(16)Theyare not of the world.—
These words are repeated from John 17:14. The thought of their being still in
the world leads on to their mission in the world, and the prayer passes from
the thought of preservationto that of their sanctificationfor their work. Their
fitness for this is prominent in this verse. Already they are not of the world,
even as He is not of the world.
Matthew Henry's Concise Commentary17:11-16Christ does not pray that
they might be rich and greatin the world, but that they might be kept from
sin, strengthened for their duty, and brought safe to heaven. The prosperity of
the soulis the best prosperity. He pleaded with his holy Father, that he would
keepthem by his power and for his glory, that they might be united in
affectionand labours, even according to the union of the Fatherand the Son.
He did not pray that his disciples should be removed out of the world, that
they might escape the rage of men, for they had a greatwork to do for the
glory of God, and the benefit of mankind. But he prayed that the Father
would keepthem from the evil, from being corrupted by the world, the
remains of sin in their hearts, and from the powerand craft of Satan. So that
they might pass through the world as through an enemy's country, as he had
done. They are not left here to pursue the same objects as the men around
them, but to glorify God, and to serve their generation. The Spirit of God in
true Christians is opposedto the spirit of the world.
Barnes'Notes on the BibleSee John15:19.
Jamieson-Fausset-BrownBible Commentary16. They are not of the world,
even as I am not of the world—(See Joh15:18, 19). This is reiterated here, to
pave the wayfor the prayer which follows.

Matthew Poole's Commentary This is the same thing which he had said
before, John 17:14, which he againrepeateth, either to fix it in their
memories, that they, calling it to their minds, might direct their lives
accordingly, or be thereby fortified againstthe hatred and malice of the
world; for which purpose he told them so before, John 15:19, and againin this
chapter, John 17:14:See Poole on"John 17:14".
Gill's Exposition of the Entire BibleThey are not of the world, even as I am
not of the world. These words are repeatedfrom John 17:14, where they are
given as a reasonof the world's hatred to them; and here, as showing that
they are exposedto the evil of it; and in both are used as an argument with his
Father, that he would take notice of them, and preserve them.
Geneva Study BibleThey are not of the world, even as I am not of the world.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT CommentaryHYPERLINK "/context/john/17-16.htm"John
17:16-17. Fromthe τηρεῖν which has been hitherto prayed for, the
intercessionnow advances to the positive ἁγιάζειν, John 17:17;and this part
of it also is first introduced in John 17:16, and that by an emphatic
resumption of what was said in John 17:14 on the side of the condition fitted
for the ἁγιάζειν.
ἁγίασοναὐτοὺς ἐν τῇ ἀληθ.] The disciples were in the truth, for since they had
believingly acceptedthe word of God given to them by Christ, and had keptit
(John 17:6; John 17:12), the divine truth, the expressionof which that word is,
was the element of life, in which they, takenfrom the world and given to
Christ, were found. Now He prays that God would not merely keepthem (that
He has previously prayed for), but yet further: He would provide them with a
holy consecration(comp. on John 10:36)in this their sphere of life, whereby is
meant not indeed the translation into “the true position of being” (Luthardt),
but the equipment with divine illumination, power, courage, joyfulness, love,
inspiration, etc., for their official activity (John 17:18)which should ensue,
and did ensue, through means of the Holy Spirit, John 14:17, John 15:26,
John 16:7 ff. Comp. on ἐν, Sir 45:4. Ordinarily it is takeninstrumentally, in
virtue of, by means of (Chrysostom, Nonnus, Theophylact, Calvin, and many
others, including Lücke, Tholuck, Godet), but in arbitrary neglectof the
analogyof the correlate τηρεῖνἐν, John 17:11-12;whilst De Wette, B. Crusius,
Baeumlein, just as arbitrarily here againmix up also the notion of τηρεῖν; “so
that they remain in the truth,” whereby the climactic relation of τηρεῖν and
ἁγιάζεινis misapprehended. When, with Luther, (“make truly holy”), ἐν τ.
ἀληθ. has been takenas equivalent to ἀληθῶς, of complete sanctificationin

opposition to their hitherto defective condition (Hengstenberg), againstthe
view is decisive, not indeed the article (comp. Xen. Anab. vi. 2. 10), but rather
the following ὁ λόγος, κ.τ.λ. The reading ἐν τ. ἀλ. σου is a correct, more
precise definition arising from a gloss.
ὁ λόγος ὁ σὸς ἀλήθ, ἐστι] a supporting of the prayer, in which ὁ σός has
peculiar weight; Thy word (John 14:24, John 12:49, John 7:16), the word of
no other, is truth. How shouldst Thou, then, not grant the ἁγιάζεινprayed
for? That ἀλήθ. is without the article, does not rest upon the fact that it is a
predicate, but upon the conceptionthat the essence ofthe λόγος is truth, so
that ἀλήθ. is abstract, not a noun appellative. Comp. John 4:24, 1 John 4:16.
Expositor's Greek TestamentHYPERLINK"/john/17-16.htm"John17:16.
For τηρεῖν ἐκ see Revelation3:10. The reasonof the world’s hatred and
persecutionis given here, as in John 15:19, ἐκ τοῦ κόσμου … “They do not
belong to the world, as I am out of the world.”
Cambridge Bible for Schools andColleges16. Theyare not … world] What
was statedin John 17:14 as the reasonfor the world’s hatred is repeatedhere
as the introduction to a new and more definite petition; not merely protection,
but sanctification. There is a slight change from the order of the words in
John 17:14; ‘Of the world they are not, even as I am not of the world.’ In both
verses ‘I’ is emphatic.
Bengel's GnomenHYPERLINK"/john/17-16.htm"John17:16. Ἐκ, of) This
sentiment is expressedalso in John 17:14, but in a different order of the words
(in John 17:14, ἐκ τοῦ κόσμου comes afterοὐκ εἰσὶν, in John 17:16, before);
which order (viz. that in John 17:14) simply shows the cause of the world’s
hatred, and accords with the following verse, 15. But here in John 17:16, the
ἐκ τοῦ κόσμου, ofthe world, being put twice in the first place, bears the
emphasis of the sentence, in antithesis to ἁγίασον, sanctify, John 17:17. From
John 17:16, John 17:17 is deduced; and from John 17:18, John 17:19.
Pulpit CommentaryVerse 16. - They are not of the world, even as of the world
I am not. This verse simply repeats, with alterationof order, the clause of Ver.
14 as the basis of the next greatpetition. Ver. 14 draws the comparison
betweenChrist and the disciples;Ver. 16 lays, by a transpositionof words, the
greateremphasis on "the world." Alas that this greatutterance should so
often be utterly ignored! How often in our own days, is other-worldliness and
unworldliness derided as a pestilent heresy, and "a man of the world,"
instinct with its purpose and saturatedwith its spirit, lauded as the true man
and ideal leaderof a Christian state

PRECEPTAUSTIN RESOURCES
The CharacterOf Christ’s People
BY SPURGEON
“Theyare not of the world, even as I am not of the world.”
John 17:16
Christ’s prayer was for a specialpeople. He declaredthat He did not offer an
universal intercession. “Ipray for them,” said He. “I pray not for the world,
but for them which You have given Me, for they are Yours.” In reading this
beautiful prayer through, only one question arises to our minds–Who are the
people that are describedas “them,” or as “they”? Who are these favored
individuals who share a Savior’s prayers, are recognizedby a Savior’s love,
have their names written on the stones of His precious breastplate and have
their characterand their circumstances mentioned by the lips of the High
Priestbefore the Throne on High? The answerto that question is supplied by
the words of our text. The people for whom Christ prays are an
unearthlypeople. They are a people somewhatabove the world, distinguished
altogetherfrom it. “They are not of the world, even as I am not of the world.”
I shall treat my text, first of all, doctrinally. Secondly, experimentally. And
thirdly, practically.
1. First, we shall take our text and look at it DOCTRINALLY. The
doctrine of it is that God’s people are a people who are not of the world,
even as Christ was not of the world. It is not so much that they are not
of the world as that they are “not of the world, evenas Christ was not of
the world.” This is an important distinction, for there are to be found
certain people who are not of the world and yet they are not Christians.
Among them I would mention sentimentalists–people who are always
crying and groaning in affectedsentimental ways.
Their spirits are so refined, their characters are so delicate, that they could
not attend to ordinary business. Theywould think it rather degrading to their
spiritual nature to attend to anything connectedwith the world. They live
much in the air of romances and novels. They love to read things that fetch

tears from their eyes. They would like continually to live in a cottage neara
wood, or to inhabit some quiet cave, where they could read “Zimmerman on
Solitude” forever. Forthey feel that they are “not of the world.” The fact is,
there is something too flimsy about them to stand the wearand tear of this
wickedworld.
They are so pre-eminently goodthat they cannot bear to do as we poor human
creatures do. I have heard of one young lady who thought herselfso
spiritually-minded that she could not work. A very wise minister said to her,
“Thatis quite correct!You are so spiritually-minded that you cannot work–
very well, you are so spiritually-minded that you shall not eat unless you do.”
That brought her back from her great spiritual-mindedness. There is a stupid
sentimentalism that certain persons nurse themselves into. They read a parcel
of books that intoxicate their brains and then fancy that they have a lofty
destiny. These people are “not of the world,” truly. But the world does not
want them and the world would not miss them much, if they were cleangone
forever.
There is such a thing as being “not of the world,” from high order of
sentimentalism and yet not being a Christian after all. Forit is not so much
being “not of the world,” as being “not of the world, even as Christ was not of
the world.” There are others, too, like your monks and those other mad
individuals of the Catholic Church, who are not of the world. They are so
awfully good, that they could not live with us sinful creatures at all. They must
be distinguished from us altogether. They must not wear, of course, a boot
that would at all approachto a worldly shoe–theymust have a sole of leather
strapped on with two or three thongs, like the far-famed “Father” Ignatius.
They could not be expected to wearworldly coats and waistcoats.But they
must have peculiar garbs, cut in certain fashions, like the Passionists.They
must wearparticular dresses,particular garments, particular habits. And we
know that some men are “not of the world” by the peculiar mouthing they
give to all their words–the sort of sweet, savory, buttery flavor they give to the
English language, becausethey think themselves so eminently sanctified that
they fancy it would be wrong to indulge in anything in which ordinary mortals
indulge. Such persons are, however, reminded that their being “not of the
world,” has nothing to do with it. It is not being “not of the world,” so much
as being “notof the world, even as Christ was not of the world.”
This is the distinguishing mark–being different from the world in those
respects in which Christ was different. Notmaking ourselves singular in
unimportant points, as those poor creatures do, but being different from the
world in those respects in which the Son of God and the Son of Man, Jesus

Christ, our glorious Exemplar, was distinguished from the rest of mankind.
And I think this will burst out in greatclearnessand beauty to us if we
considerthat Christ was not of the world in nature. That He was not of the
world again, in office. And above all, that He was not of the world in His
character.
First, Christ was not of the world in nature. What was there about Christ that
was worldly? In one point of view His nature was Divine. And as Divine, it
was perfect, pure, unsullied, spotless. He could not descendto things of
earthliness and sin. In another sense He was human. And His human nature,
which was born of the Virgin Mary, was begottenof the Holy Spirit and
therefore was so pure that in it rested nothing that was worldly. He was not
like we ordinary men. We are all born with worldliness in our hearts.
Solomonwell says, “Foolishnessis bound up in the heart of a child.” It is not
only there, but it is bound up in it, it is tied up in his heart and is difficult to
remove.
And so with eachof us–when we were children earthliness and carnality were
bound up in our nature. But Christ was not so. His nature was not a worldly
one. It was essentiallydifferent from that of everyone else, although He sat
down and talked with them. Mark the difference! He stood side by side with a
Pharisee. But everyone could see He was not of the Pharisee’s world. He sat
by a Samaritan woman and though He conversedwith her very freely, who is
it that fails to see that He was not of that Samaritan woman’s world–not a
sinner like she was? He mingled with the Publicans, no, He satdown at the
Publican’s feastand ate with Publicans and sinners. But you could see by the
holy actions and the peculiar gestures He there carriedwith Him, that he was
not of the Publicans' world, though He mixed with them.
There was something so different in His nature that you could not have found
an individual in all the world whom you could have setbeside Him and said,
“There!He is of that man’s world.” No, not even John, though he leaned on
His bosomand partook very much of his Lord’s spirit, was exactly of that
world to which Jesus belonged. Foreven he once in his Boanergeanspirit, said
words to this effect, “Let us calldown fire from Heaven on the heads of those
who oppose You”–a thing that Christ could not endure for a moment and
thereby proved that He was something even beyond John’s world.
Well, Beloved, in some sense, the Christian man is not of the world even in his
nature. I do not mean in his corrupt and fallen nature, but in his new nature.
There is something in a Christian that is utterly and entirely distinct from that
of anybody else. Many persons think that the difference betweena Christian
and a worldling consists in this–one goes to chapeltwice on a Sabbath-Day,

another does not go but once, or perhaps not at all. One of them takes the
Sacrament, the other does not. One pays attention to holy things, the other
pays very little attention to them. But, ah, Beloved, that does not make a
Christian! The distinction betweena Christian and a worldling is not merely
external, but internal. The difference is one of nature and not of act.
A Christian is as essentiallydifferent from a worldling as a dove is from a
raven, or a lamb from a lion. He is not of the world even in his nature. You
could not make him a worldling if you were able to do to him what you liked.
You might cause him to fall into some temporary sin, but you could not make
him a worldling. You might cause him to backslide, but you could not make
him a sinner, as he used to be. He is not of the world by his nature. He is a
twice-born man. In his veins run the blood of the royal family of the universe.
He is a nobleman. He is a Heaven-born child. His freedom is not merely a
bought one–he has his liberty by his new-born nature. He is begotten again
unto a lively hope. He is not of the world by his nature–he is essentiallyand
entirely different from the world.
There are persons in this chapelnow who are more totally distinct from one
another than you caneven conceive. I have some here who are intelligent and
some who are ignorant. Some who are rich and some who are poor. But I do
not allude to those distinctions–they all melt awayinto nothing in that great
distinction–deador alive, spiritual or carnal, Christian or worldling. And, oh,
if you are God’s people, then you are not of the world in your nature. Foryou
are “not of the world, even as Christ was not of the world.”
Again–you are not of the world in your office. Christ’s office had nothing to
do with worldly things. “Are you a king then?” Yes. I am a king, but My
kingdom is not of this world. “Are you a priest?” Yes. I am a priest. But My
priesthood is not the priesthood which I shall soonlay aside, or which shall be
discontinued as that of others has been. “Are you a teacher?” Yes. But My
doctrines are not the doctrines of morality, doctrines that concernearthly
dealings betweenman and man simply. My doctrine comes downfrom
Heaven. So Jesus Christ, we say, is “not of the world.” He had no office that
could be termed a worldly one and He had no aim which was in the least
worldly. He did not seek His own applause, His own fame, His ownhonor. His
very office was not of the world.
And, O Believer!What is your office? Have you none at all? Why, Man, you
are a priest unto the Lord your God. Your office is to offer a sacrifice of
prayer and praise eachday. Ask a Christian what he is. Sayto him–“What is
your official standing? What are you by office?” Well, if he answers you
properly, he will not say, “I am a draper, or druggist,” or anything of that

sort. No. He will say, “I am a priest unto my God. The office unto which I am
calledis to be the saltof the earth. I am a city set on a hill, a light that cannot
be hid. That is my office. My office is not a worldly one.” Whether yours be
the office of the minister, or the deacon, or the Church member, you are not
of this world in your office, evenas Christ was not of the world–your
occupationis not a worldly one.
Again, you are not of the world in your character. That is the chief point in
which Christ was not of the world. And now, Brethren, I shall have to turn
somewhatfrom doctrine to practice before I get rightly to this part of the
subject. I must reprove many of the Lord’s people, that they do not
sufficiently manifest that they are not of the world in character, evenas Christ
was not of the world. Oh, how many of you there are who will assemble
around the table at the supper of your Lord, who do not live like your Savior.
How many of you there are who join our Church and walk with us and yet are
not worthy of your high calling and profession.
Mark you the Churches all around and let your eyes run with tears when you
remember that of many of their members it cannotbe said, “you are not of
the world,” for they are of the world. O, my Hearers, I fear many of you are
worldly, carnaland covetous. And yet you join the Churches and stand well
with God’s people by a hypocritical profession. O you whitewashed
sepulchers!You would deceive even the very elect! You make cleanthe
outside of the cup and platter, but your inward part is very wickedness. O
that a thundering voice might speak this to your ears!–“ThosewhomChrist
loves are not of the world,” but you are of the world–therefore you cannot be
His, even though you profess to be.
For those that love Him are not such as you. Look at Jesus'character–how
different from every other man’s–pure, perfect, spotless. Evensuchshould be
the life of the Believer. I plead not for the possibility of sinless conduct in
Christians but I must hold that grace makes men to differ and that God’s
people will be very different from other kinds of people. A servant of God will
be a God’s-man everywhere. As a chemist, he could not indulge in any tricks
that such men might play with their drugs. As a grocer–ifindeed it is not a
phantom that such things are done–he could not mix sloe leaves with tea or
red lead in the pepper.
If he practicedany other kind of business, he could not for a moment
condescendto the little petty shifts called“methods of business.” To him it is
nothing what is called“business.” It is what is called God’s Law–he feels that
he is not of the world, consequently, he goes againstits fashions and its
maxims. A singular story is told of a certain Quaker. One day he was bathing

in the Thames and a watermancalledout to him, “Ha! there goes the
Quaker.” “How do you know I’m a Quaker?” “Because youswim againstthe
stream. It is the way the Quakers always do.” Thatis the way Christians
always ought to do–to swim againstthe stream.
The Lord’s people should not go along with the rest in their worldliness. Their
characters shouldbe visibly different. You should be such men that your
fellows canrecognize you without any difficulty and say, “Such a man is a
Christian.” Ah, Beloved, it would puzzle the angelGabriel himself to tell
whether some of you are Christians or not, if he were sent down to the world
to pick out the righteous from the wicked. None but Godcould do it, for in
these days of worldly religion they are so much alike. It was an ill day for the
world when the sons of God and the daughters of men were mingled together–
and it is an ill day now, when Christians and worldlings are so mixed that you
cannot tell the difference betweenthem.
God save us from a day of fire that may devour us in consequence!But O
Beloved!the Christian will be always different from the world. This is a great
doctrine and it will be found as true in ages to come as in the centuries which
are past. Looking back into history we read this lesson–“Theyare not of the
world, even as I am not of the world.” We see them driven to the catacombs of
Rome. We see them hunted about like partridges. And wherever in history
you find God’s servants, you can recognize them by their distinct, unvarying
character–theywere not of the world, but were a people scarredand peeled. A
people entirely distinct from the nations.
And if in this age there are no different people. If there are none to be found
who differ from other people–there are no Christians–forChristians will be
always different from the world. They are not of the world, even as Christ is
not of the world. This is the doctrine.
II. Now for treating this text EXPERIMENTALLY. Do we, dearly Beloved,
feel this Truth? Has it ever been laid to our souls so that we can feel it is ours?
“Theyare not of the world, even as I am not of the world.” Have we everfelt
that we are not of the world? Perhaps there is a Believersitting in a pew
tonight who says, “Well, Sir, I can’t say that I feel as it I was not of the world,
for I have just come from my shop and worldliness is still hanging about me.”
Another says, “I have been in trouble and my mind is very much harassed–I
can’t feel that I am different from the world. I am afraid that I am of the
world.”
But Beloved, we must not judge ourselves rashly, because just at this moment
we discern not the spot of God’s children. Let me tell you there are always

certain testing moments when you can tell of what kind of stuff a man is
made. Two men are walking. Part of the way their road lies side by side. How
do you tell which man is going to the right and which to the left? Why, when
they come to the turning point. Now, tonight is not a turning point.
Let me tell you one or two turning points, when every Christian will feelthat
he is not of the world. One is, when he gets into very deep trouble. I do believe
and protestthat we never feel so unearthly as when we get plunged down into
trouble. Ah, when some creature comfort has been sweptaway, when some
precious blessing has withered in our sight, like the fair lily, snapped at the
stalk. When some mercy has been withered, like Jonah’s gourd in the night–
then it is that the Christian feels, “I am not of the world.” His cloak is torn
from him and the cold wind whistles almost through him. And then he says, “I
am a strangerin the world, as all my fathers were. Lord, You have been my
dwelling place in all generations.”
You have had at times deep sorrows. Thank Godfor them! They are testing
moments. When the furnace is hot, it is then that the gold is tried best. Have
you felt at such a time that you were not of the world? Or, have you rather sat
down and said, “Oh, I do not deserve this trouble”? Did you break under it?
Did you bow down before it and let it crush you while you cursed your
Maker? Ordid your spirit, even under its load, still lift itself unto Him, like a
man all dislocatedon the battlefield, whose limbs are cut away, but who still
lifts himself up as best he can and looks overthe field to see if there is a friend
approaching?
Did you do so? Or did you lie down in desperationand despair? If you did
that, methinks you are no Christian. But if there was a rising up, it was a
testing moment and it proved that you were “not of the world,” because you
could master affliction–becauseyoucould tread it under foot and say–
“When all createdstreams are dry,
His goodnessis the same.;
With this I am well satisfied,
And glory in His name.”
But another testing moment is prosperity. Oh, there have been some of God’s
people who have been more tried by prosperity than by adversity. Of the two
trials, the trial of adversity is less severe to the spiritual man than that of
prosperity. “As the fining pot for silver, so is a man to his praise.” It is a
terrible thing to be prosperous. You had need to pray to God not only to help
you in your troubles, but to help you in your blessings. Mr. Whitfield once had
a petition to put up for a young man who had–stop, you will think it was for a

young man who had lost his father or his property. No!–“The prayers of the
congregationare desired for a young man who has become heir to an immense
fortune and who feels he has need of much grace to keephim humble in the
midst of riches.”
That is the kind of prayer that ought to be put up. For prosperity is a hard
thing to bear. Now, perhaps you have become almost intoxicated with worldly
delights, even as a Christian. Everything goes wellwith you. You have loved
and you are loved. Your affairs are prosperous. Your heart rejoices, your eyes
sparkle. You tread the earth with a happy soul and a joyous countenance. You
are a happy man, for you have found that even in worldly things, “godliness
with con
“These cannever satisfy.
Give me Christ, or else I die”?
Did you feel that these comforts were nothing but the leaves of the tree and
not the fruit and that you could not live upon mere leaves? Did you feel they
were, after all, nothing but husks? Or did you not sit down and say, “Now,
soul, take your ease. You have goods laid up for many years. Eat, drink and
be merry”? If you did imitate the rich fool, then you were of the world. But if
your spirit went up above your prosperity so that you still lived near to God,
then you proved that you were a chill of God, for you were not of the world.
These are testing points–both prosperity and adversity.
Again–you may testyourselves in this way in solitude and in company. In
solitude you may tell whether you are not of the world. I sit down, throw the
window up, look out on the stars and think of them as the eye of God looking
down upon me! And oh, does it not seemglorious at times to considerthe
heavens when we cansay, “Ah, beyond those stars is my house not made with
hands–those stars are milestones on the road to glory and I shall soontread
the glittering way, or be carried by seraphs far beyond them and be there!”
Have you felt in solitude that you are not of the world? And so againin
company. Ah, Beloved, believe me, company is one of the besttests for a
Christian.
You are invited to an evening party. Sundry amusements are provided which
are not consideredexactly sinful, but which certainly cannot come under the
name of pious amusements. You sit there with the rest. There is a deal of idle
chat going on. You would be thought Puritanical to protest againstit. Have
you not come away–andnotwithstanding all has been very pleasant and
friends have been very agreeable–have younot been inclined to say, “Ah, that
does not do for me. I would rather be in a Prayer Meeting. I would rather be

in an old broken down cow-lodge with six old women, so long as I could be
with the people of God, than in fine rooms with all the dainties and delicacies
that could be provided without the company of Jesus. ByGod’s grace I will
seek to shun all these places as much as possible.”
That is a goodtest. You will prove in this way that you are not of the world.
And you may do so in a great many other ways which I have no time to
mention. Have you felt this experimentally, so that you can say, “I know that I
am not of the world, I see it. I experience it.” Don’t talk of doctrine. Give me
doctrine ground into experience. Doctrine is good. But experience is better.
Experimental doctrine is the true doctrine which comforts and which edifies.
IV. And now, lastly, we must briefly apply this in PRACTICE. “Theyare not
of the world, even as I am not of the world.” And, first, allow me, man or
woman, to apply this to you. You who are of the world, whose maxims, whose
habits, whose behavior, whose feelings, whose everything is worldly and
carnal, listen to this. Perhaps you make some professionof religion. Hear me,
then. Your boasting of religion is empty as a phantom and shall pass away
when the sun rises, as the ghosts sleepin their grave at the crowing of the
cock. You have some pleasure in that professionalreligionof yours wherewith
you are arrayed. Which you carry about you as a cloak and use as a stalking
horse to your business–anda net to catchthe honor in the world.
And yet you are worldly, like other men. Then I tell you if there is no
distinction betweenyourself and the worldly, the doom of the worldly shall be
your doom. If you were marked and watched, your next door tradesman
would act as you do and you actas he does. There is no distinction between
you and the world. Hear me, then. It is God’s solemnTruth. You are none of
His. If you are like the rest of the world, you are of the world. You are a goat
and with goats you shall be cursed. For the sheepcan always be distinguished
from the goats by their appearance. O you worldly men of the world! You
carnalprofessors, you who crowd our Churches and fill our places of
worship–this is God’s Truth–let me say it solemnly.
If I should sayit as I ought, it would be weeping tears of blood. You are, with
all your profession, “in the gall of bitterness.” With all your boastings, you are
“in bonds of iniquity.” For you actas others and you shall come where others
come. And it shall be done with you as with more notorious heirs of Hell.
There is an old story which was once told of a Dissenting minister. The old
custom was that a minister might stop at an inn and not pay anything for his
bed or his board. And when he went to preach, from place to place he was
chargednothing for the conveyance in which he rode.

But on one occasion, a certainminister stopped at an inn and went to bed. The
landlord listened and heard no prayer–so whenthe preachercame down in
the morning, he was presentedhis bill. “Oh, I am not going to pay that, for I
am a minister.” “Ah,” saidthe landlord, “you went to bed last night like a
sinner and you shall pay this morning like a sinner. I will not let you go.”
Now, it strikes me, that this will be the case withsome of you when you come
to God’s bar. Though you pretended to be a Christian, you actedlike a sinner
and you shall fare like a sinner, too.
Your actions were unrighteous. They were far from God. And you shall have
a portion with those whose characterwas the same as yours. “Be not
deceived.” It is easyto be so. “Godis not mocked,” thoughwe often are, both
minister and people. “Godis not mocked. Whatsoevera man sows, thatshall
he also reap.”
And Now we want to apply this to many true children of God who are here.
By way of cautionI say, my Brother Christian, you are not of the world. I am
not going to speak harshly to you because you are my Brother and in speaking
to you I speak to myself also, for I am as guilty as you are. Brother, have we
not often been too much like the world? Do we not sometimes in our
conversationtalk too much like the world? Come, let me ask myself, are there
not too many idle words that I say? Yes, that there are.
And do I not sometimes give occasionto the enemy to blaspheme because I am
not so different from the world as I ought to be? Come, Brother. Let us
confess oursins together. Have we not been too worldly? Ah, we have. Oh, let
this solemnthought cross our minds–suppose that after all we should not be
His! For it is written, “You are not of the world.” O God, if we are not right,
make us so. Where we are a little right, make us still more right. And where
we are wrong, amend us! Allow me to tell a story to you. I told it when I was
preaching lastTuesdaymorning, but it is worth telling again.
There is a greatevil in many of us being too light and frothy in our
conversation. A very strange thing once happened. A minister had been
preaching in a country village very earnestlyand fervently. In the midst of his
congregationthere was a young man who was deeply impressed with a sense
of sin under the sermon. He therefore sought the minister as he went out, in
hopes of walking home with him. They walkedtill they came to a friend’s
house. On the road the minister had talkedabout anything exceptthe subject
on which he had preached, though he preachedvery earnestly and even with
tears in his eye.

The young man thought within himself, “Oh, I wish I could unburden my
heart and speak to him. But I cannot. He does not say anything now about
what he spoke of in the pulpit.” When they were at supper that evening, the
conversationwas very far from what it should be and the minister indulged in
all kinds of jokes and light sayings. The young man had gone into the house
with eyes filled with tears, feeling like a sinner should feel. But as soonas he
got outside after the conversation, he stamped his foot and said, “It is a lie
from beginning to end. That man has preachedlike an angel and now he has
talkedlike a devil.”
Some years after, the young man was takenill and sent for this same minister.
The minister did not know him. “Do you remember preaching at such-and-
such a village?” askedthe young man. “I do.” “Your text was very deeply laid
to my heart.” “Thank God for that,” said the minister. “Do not be so quick
about thanking God,” saidthe young man. “Do you know what you talkedof
that evening afterwards, whenI went to supper with you? Sir I shall be
damned! And I will charge you before God’s Throne with being the author of
my damnation. On that night I did feel my sin. But you were the means of
scattering all my impressions.”
That is a solemn thought, Brothers and Sisters and teaches us how we should
curb our tongues, especiallythose who are so light-hearted, after solemn
services and earnestpreaching–thatwe should not betray levity. Oh, let us
take heed that we are not of the world, even as Christ was not of the world.
And Christian, lastly, by way of practice, let me comfort you with this. You
are not of the world for your home is in Heaven. Be content to be here a little
for you are not of the world and you shall go up to your own bright
inheritance byand-by. A man in traveling goes into an inn. It is rather
uncomfortable, “Well,” says he, “I shall not have to stay here many nights. I
have only to sleephere tonight. I shall be at home in the morning, so that I
don’t care much about one night’s lodging being a little uncomfortable.”
So, Christian, this world is never a very comfortable one–but remember you
are not of the world. This world is like an inn. You are only lodging here a
little while. Put up with a little inconvenience because youare not of the
world, even as Christ is not of the world. And by-and-by, up yonder, you shall
be gathered into your Father’s house and there you will find that there is a
new Heaven and a new earth provided for those who are “not of the world.”
BRIAN BELL

John 17:6-19 11-29-09 “JesusPrays or His Disciples!”
I. INTRO:A. The Diving Bell Spider/WaterSpider/Argyroneta (L. “silvery
net”) The waterspider is an amazing little creature. It lives in rivers and
streams. How does this species survive in its watery environment? It spins a
tough basket-like webof silk, a kind of diving bell, and anchors it under water
to plants or other objects. Then it captures a surface air bubble, which it pulls
down and ejects into it’s underwater house, filling it with air. This
combination of webbuilding and bubble trapping allows the waterspider to
live in an environment that normally would destroy it.1 1. As Christians, we
too live in an environment that could destroy us. The world’s values, attitudes,
and practices threatento drown us unless we are able to protectourselves
from them. How are we to survive spiritually in this hostile worldly
environment? We must build a “bubble” of protection around ourselves by
trusting God, studying the Scriptures, praying, fellowshipping with believers,
communing with the Holy Spirit, and obeying His Word. These activities will
insulate our mind & heart and help to keepus safe and secure in Christ. As
the waterspider lives in the waterbut is not of the water, so we must live in
but not be of the world.
B. We see Jesus walking towarddeaths door, “calmly, victoriously, joyously”.
C. We’re also reminded that we were the Fathers gift to the Son(see give
2,6,11,12)D. Outline: Jesus prayed for Himself(1-5); for His disciples(6-19);
for all of His church(20-26)E. What did/does Jesus do for His disciples?
II. JESUS PRAYS FOR HIS DISCIPLES!(6-19)A. REVEALING TO
THEM! (6-8,14)B. Jesus had revealedthe Fatherto them, i.e. His character&
resources (6,7). C. Jesus also revealedHis Father’s Words (8,14).
D. PRAYING FOR THEM! (9,10)E. What a greatpromise ALL Mine are
Yours & Yours Mine. 1. What if we really believed that, & lived as children in
our Fathers house?
1
1 Our Daily Bread, June 8, 1992
F. KEEPING THEM! (11-16)G. (12) Judas was not a savedman, even though
he was one of the 12. 1. He was never washedfrom his sins 13:11;He was not
chosenby Christ 13:18. 2. He was not kept (17:12). He wore the uniform but
wasn’t part of the team. a) He’s a frightening example of how near one can get
to the kingdom, & still be lost.
H. (14) Notof the world - John gives us the biblical definition later in his 1st
epistle 1Jn 2:16 1. For all that is in the world - the lust of the flesh, the lust of

the eyes, and the pride of life - is not of the Fatherbut is of the world. a) The 3
offsprings don’t originate or proceedfrom the Father. b) This spirit of the
world permeates all society. All its plans, aims, & activities belong to the
present passing show. (Eccl. calls it “under the sun”) c) The world has always
been on a collisioncourse with Christ, because His teachings reverses
everything that the world prizes.
I. Don’t forgetthe Diving Bell Spider/Water Spider. That amazing little
creature that can live in an environment that normally would destroy it. So
can you!
J. (15)What’s amazing is what He didn’t ask for! 1. He didn’t ask for the
Father to take them out of the world. 2. He never intended them to retreat
back into the saltshaker. 3. He never intended their lights to be placed under a
bushel. a) True, we are not to be of the world, but we are to be in it! b)
Phil.2:15 strikes a goodbalance that you may become blameless and harmless,
children of God without fault in the midst of a crookedand perverse
generation, among whom you shine as lights in the world.
K. Protectedfrom the evil one, or Satan, who is more than active in the world,
& bitterly opposedto the things of God. L. Which part of this verse do you
need to hear this morning? (a or b) 1. [Group A] Some are too far awayfrom
this world (i.e. Can’t relate to people, culture) & Some are too far into it
[Group B] (can’t tell any difference form them & the world). {Please here
both my a & b before you judge what I’m saying} 2. Those in Group A have
removed yourself so far from our world you don’t have any influence upon it.
Your goalis isolating/protecting/safeguarding yourselfor your family, &
you’ve forgotyour mandate was not to be monastic but evangelistic.
2
a) Jesus says, “rememberwhy I left you in this world”. Follow my example: I
ran from religious sounding people & ran to the filthy who neededme. b)
Jesus saidto be innocent, He didn’t say to be naive! [May we warn our kids of
what awaits them at University or out in the world, & not just hope they never
see anything!] [shrewd as snakes andas innocent as doves]
3. 2 ways to easilyengage this world: Music & film. Why? a) Music - is the
language that articulates what people are thinking & feeling. (1) If it’s
popular, it’s because it’s connecting w/people. b) Films - seemto be the new
pulpit in America. Its the new church where people go to get their story. [We
get our story at church from His word] (1) They have preachers called
filmmakers propagating their world views, their philosophicalsystems, their
morals & values. (2) I’m NOT saying participate in culture just for purposes

of entertainment! “You are a missionary going into a foreign world, trying to
figure out a people group so you can talk to them about Jesus.” (3)I’m saying
watchprofessionally. What’s their sermon? What are they trying to convey?
Who are they trying to convert? What is their gospel? Whatare they trying to
get me to commit to? (4) Then we let them know, Jesus has a better answer! -
Scripture has a better answer!2
4. Those in Group B have gotten too far into the world & you need to be kept
from the evil one. Your goalis looking & sounding & smelling just like the
world, & you’ve forgotyour mandate was not to be of but in the world. a)
Liberty is the flag you wave, but you forgot the rest of the verse... b) Gal.5:13
For you, brethren, have been calledto liberty(you have!); only do not use
liberty as an opportunity for the flesh, but through love serve one another. (1)
Liberty is limited by love!
M. UNIFYING THEM! (11) N. That they may be one - Unity! 1. Unity was no
small request. These were tough-minded, independent, strongwilled men. 2.
Yet He wasn’t after organizationalunity, but “interpersonal, relational”
unity!
3
2 Adapted from Mark Driscollʼs Podcast;Jn.17, The People of Tension;10-
15-08.
3. Jesus wasn’tafter, nor is He today, after uniformity. He recognizedtheir
diversity, & He valued it. a) He didn’t Xerox disciples. Nor churches for that
matter. b) He uses our individuality to achieve a variety of purposes. To fight
on different battle fields, to wage different wars, to wield different weapons.
(1) But we’re all in the battle, fighting for the same King!
O. SANCTIFYING THEM!(17,19)P. Sanctifying - doesn’t mean growing a
halo, or glowing with spirituality. Q. It means “to set apart for a certain
purpose or for an intended use”. 1. If you take foodout of the refrigeratorfor
dinner, in the biblical sense you have sanctifiedthat food, setit apart for a
specific use. 2. How are you to be sanctified? By the truth. And, Why are we
to be sanctified? To become useful. R. If His Word is not working in us in a
life-changing way, the World will be. 1. If we are not becoming conformedto
the image of Christ, we will be squeezedinto the mold of the world. [“Dusty
bibles lead to dirty lives!”]
S. SENDING THEM!(18) T. They are not of the world(14,16);they are not
takenout of the world right away(15);but are sent into the world. Be
insulated, not isolated!

Illustration: There are 2 ways of handling pressure:One is illustrated by a
bathysphere, the miniature submarine used to explore the oceanin places so
deep that the water pressure would crush a conventionalsubmarine like an
aluminum can. Bathyspheres compensate with plate steelseveralinches thick,
which keeps the water out but also makes them heavy and hard to maneuver.
Inside they're cramped. When these craft descendto the oceanfloor,
however, they find they're not alone. When their lights are turned on and you
look through the tiny, thick plate glass windows, whatdo you see? Fish!These
fish cope with extreme pressure in an entirely different way. They don't build
thick skins: they remain supple and free. They compensate for the outside
pressure through equal and opposite pressure inside themselves. Christians,
likewise, don't have to be hard and thick skinned - as long as they appropriate
God's power within to equal the pressure without.3
BRIAN BILL
John 17:6-19
The Joy-Filled Life
Brian Bill 3/21/10
Some of you may know that I’m half Irish so St. Patrick’s Day has always been a pretty big deal
for me. I grew up eating corned beef and cabbage on this special day and my Swedish wife Beth
has humored me over the years by making this meal in mid-March every year, even though the
rest of the family doesn’t really care for it. This past Wednesday when I came home from the
office, I went straight to the kitchen to see what she was preparing. I was disappointed when I
saw ham in the crock pot and broccoli in the microwave but I didn’t say anything.
A few minutes later I wandered into the dining room and saw a huge plate of corned beef and
cabbage, complete with onions and potatoes just for me! She had stopped by a restaurant in town
and picked up carry-out for me! I gave her a big hug and immediately imbibed in this Irish
delicacy before anyone else sat down at the table. I thanked her for honoring my Irish heritage
and then asked her why she never celebrates my Polish roots. She just shook her head and said,
“I have nothing to say.”
The disciples had just finished a meal filled with memories as their minds went back to the
Passover, when God had rescued Israel from bondage. Only this dinner was different because
Jesus brought new meaning to the bread, saying that it represented His body and to the cup,
which symbolized His blood. Shortly after the meal ended, either in the Upper Room or on the
way to Gethsemane, Jesus moved from preaching in John 13-16 to prayer in John 17.
Last week we focused on the first part of this powerful prayer in verses 1-5. We discovered
seven prayer principles as we listened in to Jesus praying for Himself:
1. Consider changing your prayer posture.
2. Call out to God by name.

3. Align yourself with God’s timetable.
4. Go after God’s glory.
5. Embrace eternal life.
6. Rest in His finished work.
7. Gaze into the glory to come.
The main take-home for me was this one phrase that I’ve been pondering all week: If you can’t
do something for God’s glory, then you shouldn’t do it.
In our section for today, we’re going to hear why Jesus prays and what Jesus wants for His
followers. One obvious observation is that the length of this section suggests that Jesus had
greater concern for His disciples’ destiny than for His own.
Why Jesus Prays
Let’s listen to our Lord praying in John 17:6-10: “I have revealed you to those whom you gave
me out of the world. They were yours; you gave them to me and they have obeyed your word.
Now they know that everything you have given me comes from you. For I gave them the words
you gave me and they accepted them. They knew with certainty that I came from you, and they
believed that you sent me. I pray for them. I am not praying for the world, but for those you have
given me, for they are yours. All I have is yours, and all you have is mine. And glory has come
to me through them.”
These verses shed some light on why Jesus prays for His followers.
1. Because they now know the Father (John 17:6a). The word “revealed” literally means “to
render apparent.” John 1:18 says this about Jesus: “No one has ever seen God, but God the One
and Only, who is at the Father’s side, has made him known.” Before Jesus came, it was
impossible to know God because of His holiness and our sin but now He is both accessible and
knowable through the sacrifice of His Son.
2. Because they accepted and obeyed God’s Word (John 17:6b-8a). I love how gracious Jesus
is in His description of them. They knew that they had failed many times but Jesus focuses on
their faithfulness: “They have obeyed your word…I gave them the words you gave me and they
accepted them.” This makes me smile a bit because the disciples were pretty dull most of the
time and yet Jesus is gracious with how He describes them. He could have pointed out all their
failures but instead celebrates their successes, which is a good parenting tip by the way. By
spotlighting their potential, Jesus wanted His disciples looking forward, not back.
3. Because they believed that Jesus was sent by the Father (John 17:8b). We see this in the
last part of verse 8: “They knew with certainty that I came from you, and they believed that you
sent me.” Though the disciples doubted and wavered and even bailed on Jesus when things got
rough, Peter spoke for them in John 6:69: “We believe and know that you are the Holy One of
God.”
4. Because they belong to the Father (John 17:6b, 9). Jesus thought of His followers as “love
gifts” from the Father: “They were yours, you gave them to me…I pray for them. I am not
praying for the world, but for those you have given me.”

Jesus was not of the world

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