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The High Priestly Prayer - Part 2 · Providence Baptist Church - Sermons

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Good morning. Well, open up your copies of God's Word to John 17.
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! For those of you who have been praying for me this morning, I'm really grateful.
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! The two hours of sleep are slowly being overtaken by pre-workout and Jesus,
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to which all pre-workout would be worthless.
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So I drank the most potent stuff I could find this morning, so here I am. We're ready.
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But usually when I'm tired, one of the first things to go are my reading out loud ability for some reason.
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So show me a lot of grace today if you can find it in your heart.
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So for those of you who are new on the scene, last week we began a three-week series on John 17,
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which is known as the true Lord's Prayer or the high priestly prayer of Jesus.
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And it is a passage that I've been enthralled by for many years.
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Truly, I don't just say that like I really mean that.
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It's one that just kind of stands out and tucked away in the pages of Scripture.
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And so for a long time I've been wanting to hopefully encourage other people with how my soul has been blessed by this prayer.
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We know that our Lord was in constant prayer.
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We know that He was completely devoted to prayer and communing with the Father.
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But the content of Jesus' prayers are not really out there for the most part.
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But John 17, we get a peek, we get a glimpse of what it looked like for Jesus to talk to the Father.
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And you feel almost like you're eavesdropping on a very, very intimate conversation.
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And many people throughout the history of the church, many people have been awed by John 17.
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19th century preacher Charles Spurgeon, not a stranger to this crowd.
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He said,
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And so what's been commonly again referred to as the Lord's Prayer.
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It has about 650 words in it.
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It just takes a couple minutes to read, but there's enough depth in this prayer for you to spend eternity just diving into.
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So what I'm able to preach in three weeks won't even come close to tapping in to what's really here.
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So I encourage you to seek this passage out in your own study and ask the Lord to teach you from it.
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So Martin Luther, the reformer, he said about this prayer,
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It sounds so honest, so simple, yet it is so deep and so rich and so wide that no one can fathom it.
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This prayer does stand out as preeminent in God's Word.
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Philip Melanchthon, who was a friend of Luther's, another hero, if you would, of the Reformation.
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Before he passed away, before he died, he gave a final lecture to his students.
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And this was the passage that he preached on, John 17.
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And he stated this,
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And again, I feel very inadequate to explain or to reveal or try to expound on all that is in this.
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So please go and allow God just to work in your heart as you read it.
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But before we turn to the passage,
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I think it would be really important to understand one of the roles that our Lord Jesus plays in our life,
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a role that he fulfills, particularly exemplified in John 17,
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is that of the high priest, the great high priest.
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See, as sinners who are wretched, unclean, broken, and guilty before God,
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we are like in desperate, dire need of someone to come and intercede on our behalf before a holy God.
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So, praise be to God, that role is being fulfilled by our Lord Jesus.
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Scripture has much to say about Christ being our eternal, perfect high priest.
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The writer of Hebrews particularly goes at length to talk about how all the ministries of the Old Covenant,
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the tabernacle, the temple, the priesthood, the sacrifices,
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all these things were imperfect representations pointing toward a greater fulfillment.
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And we all know that all those things were brought to completion in Christ.
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Turn, if you would, just to Hebrews 7.
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But hold your hand, John 17, Hebrews 7.
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You see, all the animal sacrifices,
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all the high priests that were appointed in the Old Covenant,
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were imperfect in many, many ways.
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No animal sacrifice was good enough,
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because it couldn't suffer for human sins ultimately.
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It had no moral life.
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It couldn't bear the guilt of man.
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And sinful priests who served in the temple
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had to first make atonement for their own sins
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before they atoned for the other people's sins.
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So, they were imperfect,
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and they couldn't remain either because they were mortal.
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They died.
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And so, all these things, this imperfect system,
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was pointing toward a greater fulfillment in Christ.
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So, if you look at Hebrews 7, look at verse 23.
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It says,
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For it was indeed fitting that we should have such a high priest,
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holy, innocent, unstained, separated from sinners,
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and exalted above the heavens.
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He has no need, like those high priests,
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to offer sacrifices daily,
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first for his own sins,
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and then for the sins of those of the people,
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since he did not once for all,
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excuse me,
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for he did this once for all when he offered up himself.
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For the law appoints men in their weakness as high priests,
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but the word of the oath,
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which came later than the law,
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appoints a son,
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whom has been made perfect forever.
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So, Jesus fulfilled all these things.
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He was sinless,
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so he had no need to offer a sacrifice for himself.
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This is what our passage teaches.
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So, he became the final sacrifice.
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Furthermore, he was immortal.
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He never had to be replaced.
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So, he is the one eternal mediator between man and God.
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And lastly, he became human,
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so he could bear the sins of humans.
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And so, the writer goes on to say,
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in chapter 8, verses 1 and 2,
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Now, the point that we are trying to make is this.
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We're trying to tell you this.
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Do we have such a high priest,
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one who is seated at the right hand of the throne of the majesty in heaven,
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a minister in the holy places,
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in the true tent that the Lord set up,
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and not man.
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So, Christ is interceding on our behalf.
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Can you imagine going to a courtroom of God,
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being utterly guilty before him,
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and having no one to plead your cause?
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Jesus is doing this.
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For those of us who are found in him,
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he is our high priest.
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Paul echoes this sentiment,
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this idea, this truth in Romans 8.
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Something that most of us might look over,
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because Romans 8 is so familiar,
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we're always trying to get to the end of Romans 8,
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which is like the big, you know, huge punch at the end.
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But have you ever noticed,
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in Romans 8, 33, it says,
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Who shall bring a charge against God's elect?
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It is God who justifies.
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Who is to condemn?
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Christ Jesus, the one who died.
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And here it is.
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More than that.
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Who was raised at the right hand of God?
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Who indeed is interceding for us?
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Who shall separate us from the love of Christ?
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So Christ is our great, eternal, sympathetic high priest.
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And that's why John 17 is such a huge glimpse
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of his intercessory work.
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Think about this.
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He's only moments from being betrayed,
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arrested, beaten,
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treated so unjustly,
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and crucified.
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All that's right in front of him.
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So if you were praying,
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what would you mainly be praying for
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in that time?
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God help me.
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God help me.
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God help me.
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Probably.
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But isn't it amazing
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that the bulk of this prayer,
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probably three quarters of it,
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is him interceding for his disciples
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and for us?
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It's not for his own.
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He's not trying to pray for his own sake.
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He understands what is coming.
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So we see a glimpse of the heart of Jesus
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for his people
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as he's interceding for them
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in John 17.
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So what a Savior,
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an intercessor,
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we have on our behalf.
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John wrote in his letter,
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Little children,
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I'm writing these things to you
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so that you may not sin.
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But then he throws in there,
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but if anyone does sin,
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don't panic.
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It's okay.
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Because you have an advocate
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with the Father,
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Jesus Christ the righteous.
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So Jesus is standing in that gap
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praying for us.
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And as I said last week,
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the magnitude of this,
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and next week we'll look at
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the final section of this
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where Jesus is actually praying
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for us today.
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All those who would come
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to believe in him.
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That is astounding to me.
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Robert Murray McShane,
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a young Scottish pastor
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in the 1800s,
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he died at a young age
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of tuberculosis,
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so lung problem,
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so I have a lot in common with him,
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because I probably would have died
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about the same age
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that he did from lung issues
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had I not had a transplant.
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But something that he said,
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he preached a sermon on John 17,
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and I'll repeat this next week
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because this is such a powerful statement to me.
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He says,
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If I could hear Christ praying for me
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in the next room,
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I would not fear a million enemies.
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Yet distance makes no difference.
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He is praying for me.
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I pray that
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that just resonates in us.
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So, today we'll look at
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the second section of
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John 17.
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Just because it's just a few verses,
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I'll read 1-5,
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and this is
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the outline of the prayers
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in 1-5,
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Jesus is praying
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for himself
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and talking about
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the Father's glory
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and his own glory.
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That's what we looked at last week.
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We did a huge introduction
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to this last week,
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so you can go back
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and listen to that.
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And then the second part
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of his prayer,
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which we'll look at today,
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is 6-19,
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and he's praying for his disciples.
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And the key word in this
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is this idea of preservation.
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And then next week,
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the idea of future believers.
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verse 1 says,
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when Jesus has spoken these words,
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he lifted up his eyes to heaven
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and said,
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Father,
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the hour has come.
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Glorify your Son,
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that the Son may glorify you,
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since you have given him authority
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over all flesh,
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to give eternal life
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to all whom you have given him.
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And this is eternal life,
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that they know you,
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the only true God,
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and Jesus Christ,
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whom you have sent.
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I glorified you on the earth,
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having accomplished the work
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that you gave me to do.
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And now,
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Father,
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glorify me in your own presence
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with the glory that I had with you
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before the world existed.
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I have manifested your name
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to the people
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whom you gave me
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out of the world.
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Yours they were,
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and you gave them to me,
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and they have kept your word.
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Now they know that everything
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that you have given me
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is from you.
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For I have given them
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the words that you gave me,
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and they received them,
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and have come to know in truth
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that I have came from you,
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and they have believed
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that you sent me.
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I am praying for them.
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I am not praying for the world,
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but for those that you have given me,
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for they are yours.
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All mine are yours,
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and yours are mine,
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and I am glorified in them.
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And I am no longer in the world,
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but they are in the world,
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and I am coming to you.
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Holy Father,
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keep them in your name,
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which you have given me,
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that they may be one,
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as we are one.
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While I was with them,
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I kept them in your name,
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which you have given me.
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I guarded them,
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and not one of them
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has been lost,
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except the son of destruction,
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that the scripture
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might be fulfilled.
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But now I am coming to you,
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and these things
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I speak in the world,
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that they may have my joy
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fulfilled in themselves.
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I have given them your word,
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and the world has hated them,
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because they are not of the world,
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just as I am not of the world.
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I do not ask
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that you would take them
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out of the world,
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but that you would keep them
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from the evil one.
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They are not of the world,
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just as I am not of the world.
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Lord,
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sanctify them in the truth.
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Your word is truth.
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As you sent me into the world,
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so I sent them into the world.
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And for their sake,
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I consecrate myself,
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that they may also
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be sanctified in truth.
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Pray with me, please.
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Lord, we,
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upon looking at these words,
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and just are amazed
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at how much you care
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about your people.
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And Lord,
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I just ask that you would
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teach us in this time
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that we wouldn't walk away
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from this hour the same,
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that you would renew our hearts,
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our minds,
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refresh our souls to go out
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and to live for you
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with the confidence
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of knowing that you pray for us.
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In Jesus' name, amen.
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So,
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a few things
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we're going to look at.
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We're going to break them down
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into the two statements,
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and then underneath
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those two statements,
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a couple of things.
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I'll give them to you first, though.
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The first one is,
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Jesus affirms them
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as genuine apostles.
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Jesus affirms them
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as genuine apostles.
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That's the first thing
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that we see.
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And then secondly,
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Jesus prayed
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that they be kept
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by His Father.
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Okay, so those are
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the two main points.
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And underneath those two,
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we're going to have
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a couple others.
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But to the first point,
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Jesus affirms them
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as genuine apostles.
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So, underneath that,
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we see in verses 7 and 8,
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if you'll look at 7 and 8,
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we see that it's because
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because of their faith
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in Him as the Son.
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Because of their faith
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in Him as the Son,
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He affirms them
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as genuine apostles.
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So, though they had been
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with Jesus for several years,
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they had followed Him,
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they had seen Him
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work miracles,
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they had heard Him preach,
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they saw how He lived,
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He walked with them
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on a daily basis.
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They had some understanding
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of who He was
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and the mission He was on.
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But, and then there were occasions
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where they kind of revealed that,
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that they knew who He was.
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But the full measuring
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of who He was
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had not yet been revealed to them.
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But in this case,
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as we see in verse 7,
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He's like,
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now they know
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that everything you have given Me
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is from you.
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So they were beginning
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to really clearly understand
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who He was.
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and they believed,
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they believed in Him
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as the Messiah.
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And they believed
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that He came down
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from the Father
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to be the Savior.
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And Jesus,
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while He was with them,
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He says,
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I manifested
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who you were, Father,
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to them.
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One, because He was
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the Son of God incarnate.
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He was walking among them.
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He was the visual
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representation of the Father.
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Jesus said in John earlier,
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if you have seen Me,
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you have seen the Father.
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And putting Himself
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pretty much
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on the level of God.
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So He walked among them.
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He manifested His name to them.
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And they believed.
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And they obeyed.
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And they kept His Word.
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They followed Him.
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So that's the first reason
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they are affirmed
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to genuine apostles,
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because of their faith in Him.
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But,
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one that we will spend
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some more time on
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underneath this,
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so part B, if you would.
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Because they were given to Him
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by the Father.
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Alright?
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They were affirmed
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as real, genuine apostles
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because they were given to Him
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by the Father.
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So look at verse 6.
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He says,
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I've manifested Your name
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to the people
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who You gave Me
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out of the world.
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Yours they were,
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and You gave them to Me.
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And they have kept Your Word.
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And if you jump down
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to verse 9,
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I am praying for them.
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I am not praying
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for the world,
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but those whom You have given Me,
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for they are Yours.
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All Mine are Yours,
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and Yours are Mine,
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and I am glorified in them.
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So,
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there's another reason
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this idea
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that being genuine disciples
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is affirmed.
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In fact,
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it's really the source
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of the first reason.
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So,
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notice really carefully here
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that these words
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that are used,
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the disciples receiving,
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knowing,
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and believing in Jesus
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that you see
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in verses 7 and 8.
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Notice how 7 and 8
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is kind of sandwiched
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in between
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verses 2 and 6,
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9 and 10,
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which revealed
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that the Father
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has chosen,
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elected a people
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out of the world
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and has given them
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to the Son
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to manifest Himself to.
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Now,
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I know that
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now that some of the hair
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is standing up
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on some of your necks,
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things,
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I want to just go ahead
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and throw out there
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that though I believe
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that in this passage
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elsewhere in Scripture
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that the doctrines
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of election
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and particular atonement
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are here
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before us today,
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that's not the only point
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of this message.
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And I'm not going to just
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make that a soapbox,
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but it is here,
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so we are going to deal
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with it,
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but my calendar is open
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for if you'd like
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to hang out
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and just talk about
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this stuff
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and look at God's Word.
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But what Jesus
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is saying here,
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in other words,
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is that their faith
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in Him
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is the result of,
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evidenced of,
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the Father's choosing them
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and giving them
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to the Son.
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This is what we see
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in our text.
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It's repeated three times
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in this whole prayer.
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This idea of the Father
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giving a people
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to the Son.
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So earlier in John 15,
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Jesus said to His disciples,
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You did not choose Me,
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but I chose you
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and appointed you
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to go and bear fruit.
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And remember,
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their faith in Him,
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again,
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a result of the Father's
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electing them.
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Earlier in Matthew 16,
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this is very clearly shown.
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Simon Peter,
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Jesus is asking people,
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Who do people say
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that I am?
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And He threw out
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some things
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and then He asked,
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Who do you say I am?
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And Simon Peter said to Him,
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You are the Christ,
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the Son of the living God.
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And Jesus answered him
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and said,
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Blessed are you,
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Simon Barjona,
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for flesh and blood
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has not revealed this to you.
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You didn't figure this out,
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in other words.
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But my Father,
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who is in heaven,
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has revealed this to you.
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So,
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the truth that God
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has graciously,
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emphasized that word,
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graciously,
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mercifully,
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chosen a people
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to give to the Son
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to save,
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is repeated three times
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in John 17.
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And again,
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it's not the focal point
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of this whole prayer,
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but it's a big part
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of this prayer.
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So,
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you may think,
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wait a minute,
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these verses have to do
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with the disciples
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being chosen
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and given to the Son.
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So,
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surely that doesn't mean
23:23
that all believers
23:24
come to faith
23:25
in the same way.
23:27
that's not true
23:28
for all Christians.
23:31
I used to argue that way
23:32
until I read the rest
23:34
of the prayer
23:34
in verse 20,
23:36
where Jesus turns
23:37
His attention
23:38
to all believers,
23:41
like you and I,
23:43
and He says
23:43
in verse 24,
23:45
Father,
23:46
I desire that they also
23:48
whom You have given Me.
23:50
So,
23:50
this is
23:51
all of us.
23:53
It was God's
23:54
eternal plan
23:55
to mercifully
23:56
call out a people
23:58
for salvation,
24:00
to give them
24:00
eternal life
24:01
through the ministry
24:02
of His Son.
24:05
So,
24:05
remember that
24:06
as you read
24:08
the Scripture,
24:09
think of the idea
24:10
that redemption
24:11
is a Trinitarian effort.
24:13
It wasn't just
24:13
the Father,
24:15
it wasn't just
24:15
the Son,
24:16
and it wasn't
24:17
just the Spirit.
24:18
It was all three
24:19
of them playing
24:20
a unique role
24:21
in our redemption.
24:23
And the Father's
24:24
role in this
24:25
was that He
24:25
planned,
24:27
ordained,
24:28
the plan
24:29
of redemption.
24:30
He chose
24:31
those whom
24:33
He would give
24:33
to the Son.
24:36
The Son came
24:36
and He died
24:38
on behalf
24:38
of those people.
24:40
And the Spirit
24:41
now regenerates
24:42
those people.
24:45
It is,
24:46
He applies
24:47
the work
24:47
of the Trinity,
24:48
the Holy Spirit.
24:50
So,
24:50
you may again
24:51
say,
24:52
wait a minute,
24:53
doesn't Jesus
24:54
love the world.
24:57
Right?
24:58
John 3,
24:59
16.
25:01
Very,
25:01
very clever.
25:02
So,
25:03
I've heard
25:03
many people say,
25:05
Jesus loves
25:07
the entire
25:08
world.
25:09
He loves
25:10
all people,
25:11
even from
25:12
Adolf Hitler
25:12
to Mother Teresa.
25:14
Jesus,
25:15
their love
25:15
is no different.
25:16
So,
25:19
I would just
25:20
argue with you
25:21
humbly,
25:23
like no,
25:25
no,
25:25
Jesus did not
25:26
come to save
25:28
every single
25:28
person in the
25:30
world.
25:31
And though God
25:32
does have a
25:33
certain care,
25:34
a certain love
25:35
for the world
25:36
in general,
25:38
He has a
25:39
very specific,
25:41
very unique
25:42
care for
25:43
His people.
25:44
right?
25:46
The special
25:46
fellowship that
25:47
exists between
25:48
the Savior
25:49
and those He
25:50
came to save.
25:52
So,
25:52
what I'm trying
25:54
to tell you
25:54
is that Jesus'
25:55
atonement was
25:56
an exact
25:57
atonement,
25:57
not a potential
25:59
atonement.
26:01
Can you imagine
26:01
the Father
26:02
sending His
26:04
Son to the
26:04
earth to
26:06
die a
26:06
terrible,
26:08
wretched
26:08
death,
26:10
shedding
26:10
His precious
26:12
blood,
26:12
and then
26:14
just saying
26:14
to Jesus,
26:16
I hope
26:18
some people
26:19
make the
26:21
most of
26:21
this sacrifice
26:22
you made.
26:23
I really
26:24
hope they
26:25
do.
26:26
No.
26:28
No.
26:30
The blood
26:31
of the Son
26:31
is far too
26:32
precious to be
26:33
wasted.
26:35
And so,
26:35
we all believe
26:36
that the
26:37
atonement of
26:37
Jesus is
26:39
limited in
26:39
some way.
26:40
we know
26:42
according to
26:42
the Scripture,
26:44
and indeed
26:44
just looking
26:45
at our own
26:45
lives,
26:46
that not all
26:47
people will
26:48
have eternal
26:49
life.
26:49
We know
26:49
that some
26:50
will be
26:50
separated
26:50
from God
26:51
because of
26:52
their willful
26:53
sin and
26:54
rebellion.
26:55
We know
26:56
that.
26:56
We know
26:56
that some
26:56
people are
26:57
going to
26:58
perish.
27:00
So,
27:00
if you
27:01
believe that
27:01
Christ's
27:02
atonement was
27:02
for the
27:03
entire world,
27:03
for every
27:04
single person
27:05
ever to
27:05
walk,
27:06
then it
27:08
was limited
27:09
in its
27:09
power.
27:10
because it's
27:11
not going
27:11
to save
27:12
everybody.
27:13
But I
27:14
believe the
27:15
Scripture
27:15
teaches,
27:17
not as here
27:17
in John 17,
27:18
but everywhere,
27:21
that the
27:22
atonement was
27:23
limited not in
27:23
its power,
27:25
but its
27:25
extension.
27:27
It was given
27:28
to save those
27:29
exactly who it
27:30
was meant to
27:30
save.
27:32
The blood of
27:32
Christ made
27:33
an exact
27:34
purchase.
27:35
It wasn't
27:36
wasted on
27:37
some and
27:37
then made
27:38
much of
27:39
by others.
27:41
I believe
27:42
that the
27:43
Father
27:43
honored the
27:44
sacrifice of
27:45
His Son and
27:46
gave Him a
27:47
people to
27:48
become His
27:48
bride to
27:50
save.
27:51
And again,
27:52
if you look
27:53
at Romans 9,
27:55
read Romans 9,
27:56
there's an
27:57
argument,
27:58
this idea of
27:58
that's not
28:00
fair.
28:02
God is
28:02
being unjust.
28:04
He's being
28:05
not right in
28:06
doing that.
28:07
if He's
28:08
going to
28:08
save people,
28:09
He needs
28:09
to save
28:09
us all.
28:11
Well,
28:12
first of all,
28:14
know that
28:14
sinful man is
28:15
in no
28:16
position to
28:17
accuse God
28:18
of being
28:18
unjust.
28:20
I am
28:20
not.
28:21
I wouldn't.
28:22
I can't
28:23
imagine me
28:24
pointing a
28:24
finger at God
28:25
and saying,
28:25
you are
28:26
unjust and
28:27
I am
28:27
right.
28:29
And that's
28:29
an argument
28:30
that Paul
28:30
makes.
28:31
Who are
28:31
you,
28:32
oh man,
28:33
to talk to
28:34
God that
28:34
way.
28:35
But I
28:36
want to
28:36
paint the
28:37
picture for
28:37
you this
28:38
way.
28:39
In our
28:40
Western
28:40
democratic
28:41
minds,
28:42
we have
28:42
a skewed
28:43
view in
28:44
some ways
28:44
of what
28:45
justice
28:45
means.
28:46
But in
28:47
the ancient
28:47
and the
28:48
medieval
28:48
world,
28:49
this was
28:50
very clearly
28:51
seen.
28:52
But we
28:52
know that
28:53
a king
28:54
or an
28:55
emperor
28:55
would also
28:56
serve as
28:56
a judge
28:57
over his
28:58
people.
28:59
And many,
29:00
many times,
29:01
like there are
29:01
examples of
29:02
the Bible
29:02
of this.
29:03
I could
29:03
give you a
29:04
lot of
29:04
examples of
29:04
history,
29:05
but you
29:05
would all
29:05
fall asleep.
29:07
But there
29:08
are examples
29:09
when a
29:10
king or
29:11
an emperor
29:11
would be
29:11
presented
29:12
with a
29:13
whole band
29:13
of rebels
29:14
or criminals.
29:17
All guilty.
29:19
All have
29:21
come against
29:22
the king.
29:23
And sometimes
29:24
this is what
29:24
would happen.
29:26
The king
29:26
would say
29:27
something along
29:27
the lines
29:28
of,
29:29
all of you
29:30
have rebelled
29:30
against me.
29:31
All of you
29:31
are guilty.
29:33
None of
29:34
you deserve
29:34
to live.
29:37
True,
29:38
right?
29:38
They're all
29:38
guilty.
29:40
But then he
29:41
would say
29:41
something like
29:42
this,
29:43
but because
29:43
I am a
29:44
merciful king,
29:46
because I
29:47
desire to
29:48
show my
29:48
people that
29:49
I am
29:49
merciful,
29:50
I will
29:51
pardon you
29:52
and you,
29:52
but the
29:53
rest of
29:53
you get
29:54
the sword.
29:55
Because I
29:56
also need to
29:57
show my
29:57
people that
29:57
I am not
29:58
a pushover
29:59
and that
30:00
I take
30:00
this sin
30:00
very
30:01
seriously.
30:03
And so
30:03
at that
30:04
same time,
30:04
that king
30:05
would have
30:05
demonstrated
30:06
his justice
30:07
and his
30:08
mercy with
30:09
one act.
30:10
And can
30:11
you imagine
30:11
the ones
30:13
who were
30:13
spared just
30:14
standing there
30:14
trembling,
30:15
saying,
30:15
why me?
30:16
Like,
30:16
why was I
30:17
spared and
30:18
not this
30:18
other?
30:20
And that
30:20
is the
30:21
position that
30:21
we are
30:21
in.
30:22
If you
30:23
think that
30:23
you could
30:23
walk up to
30:24
God and
30:24
be like,
30:25
I deserve
30:25
mercy.
30:27
This person
30:28
deserves
30:29
mercy.
30:30
None of
30:31
you would
30:31
stand.
30:33
None of
30:34
us would
30:34
make it.
30:35
The king
30:36
is merciful.
30:37
So we
30:37
are not
30:37
in the
30:38
position of
30:38
an innocent,
30:40
sweet,
30:40
deserving
30:41
child of
30:43
God's mercy.
30:43
We are
30:44
all rebels,
30:45
criminals,
30:46
all deserving
30:47
justice.
30:48
But,
30:49
because he
30:49
is merciful,
30:51
he has
30:51
showed us
30:52
justice,
30:52
or showed
30:53
us mercy.
30:55
So,
30:56
a lot
30:56
in all
30:57
of that.
30:58
But what
30:58
I am
30:58
trying to
30:58
say is
30:59
that Jesus
30:59
came here
31:00
to die
31:01
for those
31:03
that the
31:03
Father had
31:04
given him.
31:05
Right?
31:05
It is all
31:07
in John
31:07
17 and
31:08
other places
31:09
in the
31:09
Gospel of
31:10
John.
31:11
So,
31:11
that is
31:12
the first
31:12
part.
31:13
Jesus
31:13
affirms
31:14
them as
31:15
genuine
31:15
disciples.
31:17
And he
31:18
does it
31:18
because of
31:19
their faith
31:20
in him,
31:20
but even
31:20
underneath
31:21
that,
31:21
because the
31:22
Father had
31:22
given them
31:23
to him
31:23
as a
31:25
gift.
31:27
This
31:27
brings us
31:28
to our
31:28
second
31:28
point.
31:30
We see
31:30
this in
31:31
verses 11
31:32
through 16,
31:34
that Jesus
31:35
prays that
31:36
they be
31:37
kept by
31:38
his Father.
31:39
So,
31:40
underneath
31:40
this,
31:41
this idea
31:42
of being
31:42
kept by
31:43
the Father,
31:44
he prays
31:44
for a
31:45
couple of
31:45
things.
31:47
First,
31:48
spiritual
31:49
protection.
31:50
Spiritual
31:51
protection.
31:52
11
31:53
through 16,
31:55
he identifies
31:56
two
31:56
enemies,
31:58
two things
31:59
that are
31:59
going to
31:59
come against
32:00
them.
32:01
The first,
32:02
he says,
32:02
is the
32:03
world,
32:04
the
32:05
cosmos,
32:06
the
32:06
established
32:06
order.
32:08
It's not
32:09
speaking of
32:09
like the
32:10
beauty of
32:11
creation or
32:11
the order
32:12
that God
32:12
has created
32:13
in the
32:13
universe.
32:14
It's not
32:15
what it's
32:15
saying.
32:15
The world
32:16
in this
32:16
way is
32:16
being used
32:17
in a
32:17
way of
32:18
displaying
32:19
ungodly
32:20
ideology,
32:23
things that
32:24
have alienated
32:25
itself from
32:25
its creator.
32:27
It's a
32:28
way of
32:29
fallen,
32:30
sinful,
32:31
organized
32:31
system of
32:32
human
32:32
civilization
32:33
that sets
32:33
itself
32:34
against
32:34
God.
32:37
And that's
32:37
all around
32:38
us.
32:38
We just
32:38
got to
32:38
open our
32:39
eyes and
32:39
see how
32:39
the world
32:40
is against
32:41
God,
32:42
against
32:42
everything
32:43
we stand
32:43
for.
32:44
That's
32:45
the
32:45
cosmos,
32:46
is this
32:46
idea of
32:47
everything,
32:48
being against
32:49
God,
32:49
a world
32:50
hostile to
32:51
its creator.
32:53
So,
32:54
he prays
32:55
for their
32:55
protection from
32:56
the world.
33:00
Something I
33:01
might not have
33:02
mentioned a
33:02
second ago was,
33:04
do you notice
33:04
that Jesus
33:06
says in this
33:07
prayer,
33:07
I am not
33:08
praying for
33:08
the world?
33:09
He said
33:10
twice.
33:11
I'm not
33:11
praying for
33:12
every single
33:12
individual,
33:13
but I'm
33:13
praying for
33:14
those that
33:14
you gave
33:14
me out
33:15
of the
33:16
world.
33:17
So,
33:17
he's not
33:18
praying for
33:18
the cosmos.
33:20
And then
33:21
secondly,
33:23
we see he
33:23
talks about
33:24
protecting them
33:26
from the
33:27
evil one.
33:29
Satan,
33:30
the adversary
33:31
who prowls
33:32
around like a
33:33
roaring lion,
33:35
seeking someone
33:36
to devour.
33:37
The devil,
33:38
which means the
33:39
slanderer,
33:40
the accuser,
33:41
who hurls up
33:42
accusations at
33:43
us and at
33:44
God.
33:45
But one name
33:46
that kind
33:46
of stands
33:47
out of
33:49
Satan's
33:50
that I
33:50
think is
33:51
really
33:51
important,
33:54
at least
33:54
according to
33:55
John 17,
33:56
is that he
33:57
is called in
33:57
Revelation the
33:58
accuser of
33:59
the brethren
34:00
who brings
34:02
up charges
34:02
against us
34:03
day and
34:04
night.
34:05
That's
34:06
Revelation 12,
34:07
10.
34:08
And so,
34:09
though we
34:09
know,
34:10
if you keep
34:10
reading in that
34:11
chapter,
34:11
that Satan
34:12
no longer
34:12
has access
34:13
to God's
34:13
presence,
34:15
we do get
34:16
a picture
34:16
of who he
34:17
is.
34:17
It betrays
34:18
Satan as
34:18
the anti-intercessor.
34:21
So if Jesus
34:22
is interceding
34:23
for us,
34:23
Satan was
34:24
accusing us,
34:25
saying he
34:26
has done
34:26
this,
34:27
she has
34:28
done this,
34:29
right?
34:30
So he's
34:31
like the
34:31
anti-intercessor
34:32
in this way.
34:35
So,
34:35
but again,
34:37
Christ is
34:37
pleading our
34:38
cause and
34:39
the Father
34:39
listens to
34:40
his Son.
34:42
Awesome.
34:44
And so,
34:45
it talks
34:45
about the
34:46
world and
34:47
the devil
34:47
hating,
34:49
hating them.
34:50
That is
34:51
this idea
34:52
of like
34:52
someone
34:53
pursuing
34:54
another with
34:54
great,
34:55
intense
34:55
hatred.
34:56
Like so
34:57
hateful that
34:57
you're going
34:58
to like
34:58
go after
34:58
them,
34:59
hatred.
35:00
A detest
35:01
to detest.
35:03
And Jesus
35:04
knows that
35:05
their love
35:06
and their
35:06
obedience to
35:07
him is
35:07
going to
35:08
collide with
35:09
the world
35:10
that hates
35:10
God.
35:11
He knows
35:12
that.
35:13
Hold your
35:13
hand,
35:14
John 17,
35:14
and flip
35:14
back two
35:15
chapters to
35:16
John 15.
35:18
So Jesus
35:19
has been
35:19
telling them
35:20
this.
35:21
He's been
35:21
doing a lot
35:22
to prepare
35:23
them.
35:25
John 15,
35:26
verse 18.
35:27
He says,
35:30
if the world
35:30
hates you,
35:32
know that
35:33
it hated
35:33
me before
35:34
it hated
35:35
you.
35:36
If you
35:36
were of
35:37
the world,
35:38
the world
35:38
would love
35:38
you as
35:39
its own,
35:40
but because
35:40
you are
35:41
not of
35:41
the world,
35:42
but I
35:43
chose you
35:43
out of
35:44
the world.
35:45
Therefore,
35:46
the world
35:46
hates you.
35:48
Remember
35:48
the word
35:49
that I
35:49
said to
35:49
you,
35:50
a servant
35:50
is not
35:51
greater
35:51
than his
35:52
master.
35:53
If they
35:54
persecute
35:55
me,
35:55
they will
35:56
also
35:57
persecute
35:57
you.
35:59
If they
35:59
kept my
36:00
word,
36:01
they would
36:01
also keep
36:02
yours.
36:03
But all
36:04
these things
36:04
they do,
36:06
do to you
36:07
on the
36:07
account of
36:08
my name
36:08
because they
36:09
do not
36:09
know him
36:10
who sent
36:11
me.
36:12
So,
36:13
Jesus had
36:13
been warning
36:14
them,
36:14
this is going
36:14
to come.
36:15
So he was
36:16
telling them
36:17
that,
36:18
you know,
36:18
horizontally,
36:19
and now he's
36:20
praying about
36:21
it vertically.
36:21
This is going
36:22
to come.
36:22
So,
36:23
Lord,
36:24
Father,
36:24
protect them
36:25
against the
36:27
persecution
36:27
that is
36:28
coming.
36:30
So,
36:30
but what does
36:31
this mean?
36:32
Jesus isn't
36:33
praying.
36:33
He says
36:34
right there
36:34
that,
36:34
I'm not
36:35
praying that
36:35
they will
36:35
be taken
36:36
out of
36:37
the world.
36:38
So he's
36:38
not in
36:39
a position
36:40
of an
36:41
overindulgent
36:42
parent trying
36:43
to protect
36:44
their child
36:44
from any
36:45
kind of
36:45
trouble
36:45
in the
36:46
world.
36:47
That's
36:47
not how
36:48
he's
36:48
approaching.
36:49
He knows
36:50
that persecution
36:51
will come.
36:52
Rather,
36:53
he's praying
36:54
that they
36:54
would
36:55
persevere,
36:56
remain
36:57
steadfast
36:58
in him,
36:59
and then
36:59
triumph in
37:00
him.
37:02
So real
37:02
genuine love
37:03
for Christ
37:04
will incur
37:05
opposition
37:06
from the
37:07
world.
37:08
Paul wrote,
37:09
indeed,
37:09
all those who
37:10
wish to live
37:10
a godly
37:11
life in
37:12
Christ Jesus
37:13
will be
37:14
persecuted.
37:15
persecuted.
37:16
So it's
37:17
not an
37:17
overindulgent
37:18
protective
37:19
parent.
37:19
It should
37:20
be more
37:21
seen as
37:21
a general
37:24
who loves
37:25
and cares
37:26
about his
37:27
soldiers,
37:28
but he
37:30
sends them
37:31
out on a
37:32
really dangerous
37:32
mission because
37:33
that mission
37:34
is so
37:34
important.
37:36
But yet he
37:36
equips them
37:37
for that
37:38
mission,
37:38
gives them
37:39
all they
37:39
need,
37:40
and then
37:40
promises
37:40
them that
37:41
they will
37:41
have victory
37:42
in the end,
37:43
that this
37:44
is not a
37:44
losing battle
37:45
that they
37:46
are fighting.
37:47
And in
37:48
fact,
37:49
he's not an
37:50
armchair
37:50
general either.
37:51
He's actually
37:52
leading the
37:52
way by
37:53
going himself
37:54
first to
37:55
the cross.
37:57
So he's
37:58
prepared that
37:58
way, going
37:59
before them,
38:00
showing them
38:01
that example.
38:03
So that's
38:04
the prayer he's
38:04
making, that
38:05
they will
38:05
persevere,
38:06
they will
38:07
remain
38:07
steadfast,
38:09
and that he
38:09
prays that his
38:10
father would
38:10
keep them.
38:12
He says the
38:12
only person
38:13
that was
38:14
lost was
38:16
Judas Iscariot,
38:17
if you see
38:18
that in our
38:18
passage.
38:20
So on
38:21
several occasions
38:22
though, so
38:23
know this, I
38:23
heard a preacher
38:25
on radio many
38:26
years ago talk
38:27
about how we
38:27
could lose
38:28
our salvation,
38:30
and he was
38:30
using Judas
38:31
as an example.
38:32
And that is,
38:33
it's like, have
38:33
you read the
38:34
rest of John
38:35
where Jesus
38:35
repeatedly says,
38:36
this one does
38:37
not belong to
38:37
me?
38:38
Like it's very
38:39
clear that Judas
38:41
never belonged
38:42
to Jesus.
38:44
Though salvation
38:45
is secure for
38:47
true believers,
38:48
scripture warns
38:50
that faith that
38:53
many people have
38:54
in Christ is
38:55
not genuine,
38:56
and that it
38:57
won't persevere,
38:58
especially under
38:58
a trial.
39:00
And so Jesus
39:01
says that Judas
39:02
did this in
39:03
fulfillment of
39:04
scripture.
39:05
Psalm 41,
39:07
9 and others
39:08
talk about how
39:09
the Messiah
39:09
would be
39:10
betrayed.
39:11
But Jesus
39:12
is saying he
39:12
never belonged
39:13
to me in the
39:14
first place.
39:14
So he didn't
39:15
have it, and
39:16
then lost it, he
39:17
never had it in
39:17
the first place.
39:19
So Jesus told
39:20
them earlier,
39:21
if you continue
39:22
in my word,
39:24
then you're
39:24
truly my
39:25
disciples.
39:27
Judas did not
39:28
persevere.
39:31
And so,
39:32
again,
39:33
understand that
39:34
God's electing
39:36
and choosing
39:37
is so key
39:40
to us
39:42
keeping our
39:43
salvation.
39:44
All right?
39:46
I want you to,
39:47
I want to unpack
39:48
this for you a
39:48
little bit.
39:50
Their spiritual
39:50
protection, the
39:51
disciples and
39:52
ours, is not
39:54
based on our
39:57
resolve, our
39:57
willpower, but
39:59
fully on God's
40:00
redemptive work.
40:02
Jesus repeats
40:03
that twice in our
40:04
text.
40:04
He says, keep
40:05
them, guard
40:06
them in your
40:08
name.
40:10
So there are
40:10
two things in
40:11
this.
40:11
He says, by the
40:13
power of your
40:13
name.
40:15
In the ancient
40:15
world, a person's
40:16
name stood for
40:17
who they were
40:18
and what they
40:19
represented.
40:21
And so,
40:22
someone like
40:23
Caesar, his
40:24
name would be
40:25
powerful and
40:26
would provide a
40:27
ton of protection
40:28
for those under
40:29
that name.
40:31
So, but
40:33
there's no more
40:33
powerful name in
40:36
the universe or
40:37
in existence in
40:38
God's name.
40:40
Proverbs 18.10
40:41
says, the name
40:42
of the Lord is
40:42
a strong tower.
40:44
The righteous
40:45
man runs to
40:46
it and is
40:46
safe.
40:48
So he says,
40:49
keep them safe
40:49
by the power of
40:50
your name.
40:52
And then
40:52
secondly, and I
40:53
think this is so
40:54
cool, that Jesus
40:56
says that they
40:56
will be protected
40:57
by their being
40:59
one, spiritually
41:01
unified in him.
41:03
we see in
41:04
various ways
41:05
throughout this
41:06
prayer, the
41:08
indwelling of
41:08
believers by the
41:09
Father and the
41:10
Son.
41:12
So, if you
41:12
can, just look at
41:14
John 17 and try
41:14
to follow this.
41:17
21 and 23
41:18
indicate that the
41:20
Father is in
41:22
the Son.
41:24
And then you
41:24
add to that
41:25
verse 21,
41:26
where it says
41:27
the Son is in
41:28
the Father.
41:30
And also in
41:31
verse 21,
41:33
believers are in
41:34
the Father and
41:35
the Son.
41:36
And then you
41:37
add, 23 and
41:38
26, the Son is
41:40
in all believers.
41:42
You see that?
41:43
It's just like
41:43
this indwelling,
41:46
this unity, us
41:47
being united to
41:47
the Father and
41:48
the Son.
41:49
If that is true,
41:50
that is a safe,
41:52
secure, impenetrable
41:53
place to be.
41:55
That is our
41:56
unity to Christ.
41:58
The faith that
41:59
we have that
41:59
unifies us to
42:00
Christ.
42:02
So, all being
42:04
kept by God's
42:05
power.
42:07
And this is what
42:07
I was getting
42:08
at a second ago.
42:10
If salvation is
42:11
synergistic,
42:12
meaning that we
42:13
cooperate with
42:15
God, he comes
42:16
to the table,
42:18
presents his
42:18
deal, and says,
42:20
look, you're in
42:21
trouble.
42:22
And here's my
42:23
deal.
42:23
So, if you
42:25
take my son, I'll
42:27
save you.
42:27
But you probably
42:28
have to be, you're
42:29
going to have to be
42:30
humble and wise to
42:31
probably take my
42:32
son.
42:33
So, but that's the
42:34
deal I'm presenting
42:35
you.
42:36
Take it or leave
42:37
it.
42:38
If you take it, I
42:39
reward you with
42:40
salvation.
42:42
The problem,
42:43
though, is that
42:45
though God would
42:45
keep his end of
42:46
the bargain, man
42:48
can surely violate
42:50
his.
42:51
His end of the
42:52
contract.
42:53
Might not be
42:54
upheld.
42:56
So, therefore,
42:57
this idea of
42:58
us discussing
42:59
the ultimate
43:01
security of the
43:01
believer, it
43:02
lies in the
43:02
Father.
43:04
Do you see that?
43:04
If salvation
43:05
really is a
43:06
cooperation with
43:06
God, at some
43:07
point, we can
43:09
screw that up.
43:11
If it was up to
43:11
me to cooperate
43:12
with God for
43:13
being saved, I
43:15
think I would
43:16
lose it every
43:16
day.
43:16
God's
43:18
faith in the
43:19
Thankfully, again,
43:20
our eternal
43:21
security rests in
43:22
the unconditional
43:23
election of the
43:24
Father.
43:25
All right, look at
43:26
John 10.
43:28
This is the last
43:28
place I think you
43:29
have to flip, but
43:29
John 10.
43:31
Trying to keep you
43:31
in John all I
43:32
can.
43:33
So, but I want
43:35
you to see this.
43:36
John 10, verse
43:40
24.
43:44
And that is a
43:45
consistent theology
43:46
that many have
43:47
held, a consistent
43:48
theology that says
43:48
if you have the
43:50
ability and the
43:51
right to choose
43:52
Jesus, you also
43:54
possess that same
43:55
ability and right
43:57
to walk away from
43:58
Jesus.
43:59
That's a correct
44:00
thinking, but
44:02
unbiblical.
44:04
Right logic, I
44:05
should say.
44:06
Look at John 10,
44:07
verse 24.
44:10
So the Jews
44:11
gathered around
44:12
him and said
44:12
to him, how
44:14
long will you
44:15
keep us in
44:16
suspense?
44:17
If you are the
44:18
Christ, tell us
44:19
plainly.
44:21
Listen to this.
44:22
Jesus answered
44:22
them, I told
44:24
you and you
44:25
don't believe.
44:27
The works that I
44:28
do in my
44:28
Father's name
44:29
bear witness
44:29
about me.
44:30
Now listen to
44:31
this, verse 26.
44:32
But you do not
44:33
believe because
44:35
you are not
44:35
among my
44:36
sheep.
44:38
He doesn't say
44:39
you are not my
44:39
sheep because you
44:40
don't believe.
44:42
He says you
44:43
don't believe in
44:44
the first place
44:44
because you
44:45
don't belong to
44:46
me.
44:48
But read on.
44:50
Then he says,
44:51
my sheep, those
44:53
the Father has
44:54
given me.
44:55
My sheep hear
44:56
my voice.
44:57
I know them
44:58
and they
44:58
follow me.
45:00
I give them
45:00
eternal life
45:02
and they will
45:02
never perish
45:03
and no one
45:05
will snatch
45:05
them out of
45:06
my Father's
45:07
hand.
45:08
My Father
45:09
who has given
45:09
them to me
45:10
is greater
45:10
than all
45:11
and no one
45:12
is able to
45:13
snatch them
45:13
out of my
45:14
Father's hand.
45:16
I and the
45:17
Father are
45:17
one.
45:18
You see that?
45:19
This idea of
45:20
like belonging
45:21
to the Father
45:23
and how that
45:24
secures us
45:24
for eternity
45:25
that no one
45:26
can take them
45:27
from my
45:28
Father's hand.
45:29
So obviously
45:31
if you really
45:32
do believe
45:33
that your
45:33
salvation is
45:35
eternally
45:35
secure,
45:37
that should
45:38
disrupt,
45:39
like erupt
45:40
into joy.
45:41
As we see
45:42
in verse 15,
45:44
he's praying
45:44
for their joy,
45:46
praying that
45:47
their joy
45:47
will be
45:48
fulfilled
45:48
in themselves.
45:50
It points
45:51
back to John
45:51
15, 11
45:52
where he's
45:53
talking about
45:53
joy.
45:53
There,
45:54
they may
45:54
have his
45:55
joy in
45:56
all its
45:56
fullness.
45:58
So,
45:59
believe me,
46:01
words like
46:01
joy and
46:03
peace would
46:03
not exist
46:04
in the New
46:05
Testament if
46:06
we could lose
46:07
what the
46:07
Father has
46:08
given us.
46:09
Those are
46:10
the outflow,
46:11
the overflow
46:12
of our
46:13
eternal
46:13
security
46:14
with the
46:15
Father.
46:17
So,
46:18
that's A,
46:19
praise for
46:19
their spiritual
46:20
protection.
46:22
And then
46:22
lastly,
46:23
lastly,
46:24
and in
46:25
closing,
46:26
he prays
46:27
for their
46:27
sanctification.
46:29
See that
46:29
in verses
46:30
17 through
46:31
19.
46:32
So,
46:33
he says,
46:34
sanctify them
46:34
in your
46:35
truth.
46:35
Your word
46:36
is truth.
46:37
And this
46:38
is in
46:38
terms of
46:39
being set
46:39
apart from
46:40
sin,
46:41
being set
46:42
apart from
46:43
evil in
46:44
the world
46:44
for a
46:45
holy purpose.
46:46
sin.
46:47
So,
46:48
that's why
46:49
he's
46:49
praying this.
46:50
Jesus is
46:51
saying,
46:51
you sent
46:52
me into
46:53
the world,
46:53
Father,
46:53
I'm about
46:54
to send
46:55
them into
46:56
the world.
46:57
And so,
46:58
holiness is
46:59
key to
46:59
mission here.
47:01
He understands
47:01
that them
47:02
living holy
47:03
lives will be
47:04
very important
47:05
to them going
47:06
out into the
47:06
world to
47:08
live before
47:08
a broken
47:09
world.
47:10
So,
47:12
think about
47:13
our mission
47:13
that we
47:14
have.
47:14
Are we
47:14
living holy
47:15
lives before
47:16
people?
47:17
That doesn't
47:17
mean too
47:18
good,
47:19
snotty,
47:19
legalistic
47:20
people.
47:20
It just
47:21
means free
47:21
people that
47:23
have been
47:23
liberated by
47:24
Jesus and
47:25
living for
47:26
Jesus.
47:27
So,
47:28
without holy
47:29
living,
47:30
our mission
47:30
will be
47:31
hindered.
47:32
So,
47:33
Christians are
47:34
not of the
47:34
world,
47:35
right?
47:36
It says here
47:37
in our text.
47:39
So then,
47:39
but Jesus
47:39
makes us
47:40
point of
47:41
him sanctifying
47:43
himself.
47:44
What does
47:45
that mean?
47:46
Well,
47:47
it doesn't
47:47
mean that
47:48
he's trying
47:49
to become
47:49
more holy
47:50
because we've
47:51
already established
47:52
that he was
47:52
the perfect,
47:53
sinless
47:54
son of
47:54
God.
47:55
Rather,
47:56
it does
47:57
mean that
47:58
Jesus has
47:58
set himself
47:59
apart to
48:00
do the
48:00
Father's
48:00
will and
48:02
his will
48:02
alone.
48:03
And that
48:03
includes
48:04
going to
48:05
the cross,
48:06
however
48:06
repulsive
48:07
that might
48:07
be to
48:08
him.
48:09
He does
48:10
this for
48:10
the sake
48:10
of his
48:11
disciples
48:11
and really
48:12
for us
48:12
as well.
48:13
He goes
48:14
before us
48:15
to be
48:16
secure.
48:16
So,
48:17
so Paul
48:18
says in
48:19
1 Thessalonians
48:20
5,
48:21
23,
48:22
talking about
48:23
sanctification
48:24
and also
48:25
us
48:25
persevering.
48:28
Now,
48:28
may the
48:29
God of
48:29
peace
48:29
himself
48:30
sanctify
48:31
you
48:31
completely
48:32
and may
48:33
your whole
48:34
spirit and
48:34
soul and
48:35
body be
48:35
kept
48:35
blameless
48:36
at the
48:37
coming
48:37
of our
48:38
Lord Jesus
48:38
Christ.
48:40
He calls
48:40
you,
48:41
he who
48:41
calls you
48:42
is faithful
48:42
and he
48:43
will surely
48:43
do it.
48:45
So,
48:46
I pray
48:46
that
48:46
your hearts
48:49
are rejoicing
48:50
that Christ
48:50
does stand
48:51
on our
48:52
behalf
48:52
interceding
48:53
for us
48:54
before the
48:55
throne of
48:55
God.
48:57
I,
48:57
I'm just
48:58
blessed,
49:01
overwhelmed
49:02
to know
49:02
that a
49:03
sinful man
49:05
like me,
49:05
and I
49:05
don't say
49:06
that with
49:06
any false
49:07
humility,
49:08
I'm a
49:08
wicked man.
49:09
I mean,
49:09
I feel a
49:10
verse that
49:10
just comes
49:11
to my
49:11
mind a lot
49:12
is Peter
49:12
when he
49:13
tells Jesus,
49:14
go away
49:14
from me,
49:14
I'm a
49:15
sinful man.
49:16
I feel
49:17
that,
49:17
but to
49:18
know that
49:18
he has
49:19
accepted
49:20
me,
49:21
saved me,
49:22
and is
49:22
now changing
49:23
me for
49:25
some reason,
49:26
I don't
49:26
know why,
49:28
but he's
49:28
doing that
49:29
for all
49:29
of us,
49:29
and he's
49:30
standing
49:30
before the
49:31
Father
49:31
saying,
49:32
I died
49:33
for them.
49:34
My life
49:35
belongs to
49:35
them,
49:35
my death
49:36
belongs to
49:36
them.
49:37
So they
49:38
are right
49:38
before,
49:39
or we
49:39
are right
49:40
before the
49:41
Father.
49:42
Look at
49:43
I'm a
49:45
part of
49:45
this in
49:47
our text
49:48
where he
49:48
calls him,
49:49
Jesus calls
49:49
him Holy
49:50
Father.
49:52
That's
49:53
echoing this
49:54
assertion of
49:54
God's awesome
49:55
purity,
49:56
his otherness
49:56
that's described
49:58
in the Old
49:59
Testament.
49:59
But listen,
50:00
this is the
50:00
only time in
50:00
the New
50:01
Testament this
50:01
title is
50:02
used for
50:02
God.
50:04
And I
50:04
just sort
50:05
of think
50:05
that's worth
50:05
pointing out
50:06
that Jesus
50:07
has this
50:08
unique
50:08
relationship,
50:10
very unique
50:11
with the
50:11
Father,
50:11
where he
50:12
can say
50:12
Holy
50:12
Father,
50:13
I'm
50:13
praying on
50:14
behalf of
50:14
these people,
50:16
listen to
50:16
me.
50:17
And as we
50:18
know,
50:19
the Father
50:19
honors what
50:20
his Son
50:21
says.
50:22
So,
50:24
let's pray
50:25
together.
50:27
A lot to
50:27
chew on,
50:29
but I pray
50:29
that your soul
50:30
is rejoicing
50:30
in the fact
50:31
that he
50:32
has showed
50:32
us mercy
50:33
and that we
50:33
have an
50:33
advocate
50:34
before the
50:34
Father.