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John MacArthur · Citado em PreceptAustin
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MacArthur comments that "The Lord is praying for the essential oneness of believers that they share in common eternal life. This prayer is answered every time a sinner is regenerated. The unity of invisible eternal life implanted in Christ’s followers is the foundation for a visible unity that crosses all organizational lines and that produces an effective gospel and testimony to the lost (cf. the exposition of Jn 13:35 in chapter 8 of this volume). It is produced by the Holy Spirit (Eph. 4:3), who indwells every believer (Rom. 8:9). Practically, this spiritual unity of divine life produces a common love for the Lord (1 John 4:19–21), commitment to His Word (Eph. 4:13), affection for His people (Col. 3:14), and separation from all that is ungodly and worldly (1 John 2:15–17). (See The MacArthur New Testament Commentary) A T Robertson on may be one adds " This is Christ’s prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke 22:24; John 13:4–15). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (Jn 17:21). Merrill Tenney - The unity mentioned here is not simply a unity achieved by legislation. It is a unity of nature because it is comparable to that of the Son and the Father. The unity of the church must spring from the common life that is imparted to all believers by the new birth; and it is manifested in their common love for Christ and for one another as they face a hostile world. The unity of the Son and the Father was manifested in the deep love that each sustained for the other and by the perfect obedience of the Son to the Father and the perfect response of the Father to the Son. (BORROW The Expositor's Bible Commentary page 356) Brian Bell - Unity was no small request. These were tough-minded, independent, strong willed men. Yet He wasn’t after organizational unity, but “interpersonal, relational” unity! Jesus wasn’t after, nor is He today, after uniformity. He recognized their 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! Most of us have heard the famous quote most often attributed to Augustine (but others credit a man named Rupertus Meldenius)... In essentials, unity. In non-essentials, liberty. In all things, charity. I would add that if we cannot experience unity in diversity, there is no possibility of unity, for all believers differ in many ways. Here is a Hebrew song about unity based on Psalm 133:1+ (See devotional Getting Along) Behold, how good and how pleasant it is For brothers to dwell together in unity! HINEH MA TOV HOW GOOD IT IS Hineh ma tov uma na'im Shevet achim gam yachad. Hineh ma tov uma na'im Shevet achim gam yachad. Chorus Hineh ma tov Shevet achim gam yachad. How good and pleasant it is For brothers & sisters to sit together. How good and pleasant it is For brothers & sisters to sit together. Chorus How good it is For brothers & sisters to sit together. James Smith - CHRIST’S SEVENFOLD PRAYER FOR HIS PEOPLE IN JOHN 17 1. That they might be kept through His Name (John 17:11). 2. That they might have His joy in themselves (John 17:13). 3. That they might be sanctified (John 17:17–19). 4. That they might all be one (John 17:21, 22). 5. That they might be a blessing to others (John 17:20). 6. That they might possess the Father’s love (John 17:26). 7. That they might behold His glory (John 17:24). A university professor yearly would conduct an experiment for his class which is a wonderful illustration of the unity of the Spirit... On an oak table was placed a pile of horseshoe nails. In one corner of the room was a powerful dynamo. When the electric current was turned on and the poles of the battery were brought up under the table, although they did not touch the nails themselves, immediately there was constituted around them a field of magnetic force. So long as this field of force was maintained the loose horseshoe nails could be built up in various forms, such as a cube, a sphere, or an arch. So long as the current was on, the nails would stay in exactly the form placed, as if they had been soldered together. But the second the current was cut off, the nails would fall into a shapeless mass. What that field of magnetic force was to those nails, the Holy Spirit is to all believers. By His power we are held together in a bond of love, a bond that is broken when we grieve and quench the Holy Spirit by our self-willed actions. Let us endeavor to keep the unity of the Spirit in the bond of peace. JOHN 17:11 - Warren
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MacArthur says "Jesus used two different Greek words for “keeping” (tēreō) and “guarded” (phulassō). The first speaks of protection by means of restraint, and carries the idea of preserving or watching over. It is often used in John’s gospel to refer to keeping God’s words or commandments. The second refers to protection from outside dangers. It is an act of safeguarding, used in Luke to picture the strong man who guards his house (Luke 11:21). Taken together, the words give a picture of complete deliverance from all perils, and lasting security. (SEE The MacArthur New Testament Commentary) And not one of them perished (apollumi) but the son of perdition (apoleia) - Not one....perished is the result of His keeping and guarding the eleven. But signifies a dramatic difference within the group, for one was never His disciple. Jesus knew Judas identity all along (John 6:70-71+) and Judas perishing was not because of Jesus inability to keep and guard him. As explained below the purpose was that Scripture would be fulfilled. “The son of destruction” also was used of the Antichrist in 2Th 2:3+ (he WILL NOT be Judas resurrected!) is a Semitic idiom for one utterly given over to evil and appointed for destruction. Perdition (apoleia) speaks of the loss of everything that makes human existence worthwhile. The idea not annihilation, not loss of being, but loss of well-being, something Judas would experience for all eternity! NET NOTE - The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days. FULFILLED PROPHECY So that (hina - term of result) the Scripture (graphe) would be fulfilled (pleroo) - Jesus now specifies the purpose for the perishing of Judas. Recall that virtually every use of the word Scripture in the NT is an allusion to the Old Testament. The purpose of this one man perishing was to fulfill an OT prophecy (See How much of the Bible is prophecy?). Which OT passage describes Judas' betrayal? While it is not definitive, Psalm 41:9 (quoted in Jn 13:18) is usually mentioned, for it says "Even my close friend in whom I trusted, Who ate my bread, Has lifted up his heel against me." Although Judas betrayal was foretold this does not mean to mean that Judas was a robotic, helpless victim destined to perdition. While God was sovereign over the choosing of Judas into the 12 and His betrayal, Judas was still responsible for the choice he made to betray Christ. God's sovereignty and human responsibility are difficult to fully grasp but nevertheless are fully true! In this passage it is the divine aspect rather than the human that receives stress Leon
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MacArthur adds "what Judas (and Satan—John 13:27) intended for evil, God in His perfect purposes worked together for good (cf. Gen. 50:20; Rom. 9:17). God would use the most horrific event in human history—the murder of His Son—as the means by which He would atone for the sins of His elect." (SEE The MacArthur New Testament Commentary) Brian Bell Judas was not a saved man, even though he was one of the 12. He was never washed from his sins Jn 13:11; He was not chosen by Christ Jn 13:18. 2. He was not kept (Jn 17:12). He wore the uniform but wasn’t part of the team. He’s a frightening example of how near one can get to the kingdom, & still be lost. NET NOTE - A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears. Guarded (5442) phulasso means to watch, to carry out the function as a military guard or sentinel (cp Acts 23:35, Acts 28:16), to keep watch, to have one's eye upon lest one escape, to guard a person that he might remain safe (from violence, from another person or thing, from being snatched away, from being lost). The NT uses phulasso of guarding truth (eg, 1Ti 5:21+, 1Ti 6:20+, 2Ti 1:14+) Phulasso is the verb used to describe the shepherds "keeping watch (phulasso) over their flock by night (Lk 2:8), which congers up the image of savage wolves seeking to devour the helpless sheep. Elsewhere we read of the Good Shepherd, the Great Shepherd Who keeps watch over His sheep. Click here for an in depth 3 page discussion of phylasso in the New International Dictionary of the New Testament (and check the preceding article on tereo for more discussion) That which is ruined and is no longer usable for its intended purpose. Perished (lost) (622) apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy <> root of apollyon [Re 9:11] = destroyer) means to destroy utterly but not to cause one to cease to exist. Apollumi as it relates to men, is not the loss of being per se, but is more the loss of well-being. It means to ruin so that the person (or thing) ruined can no longer serve the use for which he (it) was designed. To render useless. The gospel promises everlasting life for the one who believes. The failure to possess this life will result in utter ruin and eternal uselessness (but not a cessation of existence). Apollumi then has the basic meaning of describing that which is ruined and is no longer usable for its intended purpose, which for men is to glorify God and enjoy Him forever (Westminster Shorter Catechism article 1) Click here for an in depth 3 PAGE discussion in the New International Dictionary of the New Testament Wayne Detzler writes that "In early Greek writings the word apollumi spoke of eternal loss or annihilation, which reflected the Greek concept of the afterlife. Later the word came to mean "violent injury" or "destruction." Finally in the writings of Plato it is mentioned: "Evil is everything that corrupts [apollyon] and destroys, and good is that which preserves and strengthens" (Republic). Among the destructive forces which Plato mentioned were sickness for the body, rot for wood, and rust in iron (BORROW New Testament words in today's language PAGE 116) Apollumi in John's writings - Jn. 3:16; Jn. 6:12; Jn. 6:27; Jn. 6:39; Jn. 10:10; Jn. 10:28; Jn. 11:50; Jn. 12:25; Jn. 17:12; Jn. 18:9; 2 Jn. 1:8; Rev. 18:14 Related Resource: Eternal Punishment Perdition (destruction, waste) (684) apoleia from apo = marker of separation, away from + olethros = ruin, death but not annihilation <> from ollumi = to destroy) means utter and hopeless loss of all that gives worth to existence. Note that contrary to popular opinion apoleia does not refer to extinction or annihilation or an end of existence, but to total ruin so far as the purpose of existence is concerned. Apoleia in one sense means the destruction that one causes as the result of disregard for the value of that which is destroyed or "wasted" (see Matthew 26:8, Mark 14:4). The more common sense of apoleia is as a description of the destruction which one experiences, when man instead of becoming what he might have become by redemption through the blood of Christ (new creature/creation in Christ - 2 Cor 5:17), is ruined ("spiritually bankrupt", in a state of "eternal disrepair") suffering loss of value or usefulness (ultimately usefulness to God - this is sad beyond words and even as I write this note tears well up in my eyes for the plight of these men and women, created in the image of God.) Think of the picture of a once beautiful edifice which has suffered the ravages of time and circumstances and all that one sees is the useless, collapsed, disintegrated remains. And so in this sense apoleia describes utter ruin, complete loss and is used especially of the eternal "destruction" (the second death - see chart) visited on the ungodly. It is the wasteful end of earthly existence with no chance for a fulfilling future existence. Note however that there is a sense that the ungodly have "wasted" their one life on earth. What a tragic picture irregardless of how much wealth, pleasure or power they might have experienced while they were alive. Apoleia - 17v - Matt. 7:13; Matt. 26:8; Mk. 14:4; Jn. 17:12; Acts 8:20; Rom. 9:22; Phil. 1:28; Phil. 3:19; 2 Thess. 2:3; 1 Tim. 6:9; Heb. 10:39; 2 Pet. 2:1; 2 Pet. 2:3; 2 Pet. 3:7; 2 Pet. 3:16; Rev. 17:8; Rev. 17:11 Scripture (1124) graphe from grapho = to write; English = graphite - the lead in a pencil!) means first a writing or thing written, a document. The majority of the NT uses refer to the Old Testament writings, in a general sense of the whole collection when the plural (= Scriptures - Matt. 21:42; 22:29; 26:54; Mk. 12:24; 14:49; Lk. 24:27, 32, 45; Jn. 5:39; Acts 17:2, 11; 18:24, 28; Rom. 15:4; 2Pe 3:16) is used and other times of a particular passage when the singular is used (= the Scripture - Mk. 12:10; 15:28; Lk. 4:21; Jn. 13:18; 19:24, 36f; Acts 1:16; 8:35; Ro 11:2; Jas. 2:8, 23) and is used in such a way that quoting Scripture is understood to be the same as quoting God! Graphe - 51v - Matt. 21:42; Matt. 22:29; Matt. 26:54; Matt. 26:56; Mk. 12:10; Mk. 12:24; Mk. 14:49; Mk. 15:28; Lk. 4:21; Lk. 24:27; Lk. 24:32; Lk. 24:45; Jn. 2:22; Jn. 5:39; Jn. 7:38; Jn. 7:42; Jn. 10:35; Jn. 13:18; Jn. 17:12; Jn. 19:24; Jn. 19:28; Jn. 19:36; Jn. 19:37; Jn. 20:9; Acts 1:16; Acts 8:32; Acts 8:35; Acts 17:2; Acts 17:11; Acts 18:24; Acts 18:28; Rom. 1:2; Rom. 4:3; Rom. 9:17; Rom. 10:11; Rom. 11:2; Rom. 15:4; Rom. 16:26; 1 Co. 15:3; 1 Co. 15:4; Gal. 3:8; Gal. 3:22; Gal. 4:30; 1 Tim. 5:18; 2 Tim. 3:16; Jas. 2:8; Jas. 2:23; Jas. 4:5; 1 Pet. 2:6; 2 Pet. 1:20; 2 Pet. 3:16 QUESTION - - Does “son of destruction” indicate Judas was predestined to betray Jesus? (Jn 17:12) ANSWER - Judas’ actions raise a series of questions: In what sense did Judas fulfill the OT Scriptures? What is the relationship between Judas’s responsibility and God’s sovereignty? Did Judas lose his salvation? First, in what sense did Judas fulfill the OT Scriptures? The NT uses the OT in a variety of ways. Sometimes the OT is fulfilled in what has traditionally been understood as straightforward promise-fulfillment. Yet, often NT passages refer to the fulfillment of a previous pattern of people, events, or institutions. This is called typological fulfillment and appears to be how John is using the OT in this case. The OT passage in mind is probably Psalm 41:9 (applied to Judas in John 13:18). Other Scriptures fulfilled through Judas are Psalms 69:25 and 109:8 (cited in Acts 1:20). “Destruction” (apōleia) commonly refers in the NT to final condemnation; similarly, “son of destruction” occurs in 2 Thessalonians 2:3, there with reference to “the man of lawlessness,” the antichrist. This suggests that “son of destruction” labels Judas Iscariot as part of a typology of evil personages seeking to thwart God’s sovereign purposes across the sweep of salvation history (cf. 1 John 2:18, 22; 4:3; see Carson 1991, 563; Borchert 2002, 199). Second, what is the relationship between Judas’s responsibility and God’s sovereignty? This is an example of John’s consistent presentation of compatibility between God’s sovereignty and human responsibility (Carson 1981). Judas’s betrayal is said to have occurred “so that the Scripture may be fulfilled.” However, this does not alter the fact that Judas made his decision as a responsible agent and that he will be held accountable and judged for his evil act (see Mark 14:21 = Matt 26:24; so, rightly, Calvin 1961:143). Yet God, for his part, sovereignly overrode Judas’s evil designs to bring about his own good purposes (cf. Gen 50:20; see Morris 1995, 645; see also comments on Jn 12:37-40). Did Judas lose his salvation? No, he did not. Judas was part of a unique time in salvation history. Though Jesus was instituting the new covenant, the full benefits of the NT, in particular, the gift the Holy Spirit, as a deposit guaranteeing salvation (Eph 1:14), did not yet dwell within his disciples. Therefore, one should not look back on those who followed Jesus during his earthly ministry and consider them “disciples” in the full new covenant sense until after the gift of the Holy Spirit (Acts 2:1-4). Due to the era of salvation history of which he was a part, Judas, like Jesus’ other followers, did not possess the indwelling Holy Spirit, and so was not regenerate. Therefore, he could not lose what he never had in the first place (the Holy Spirit), and as Paul says in Romans 8:9b, “But if anyone does not have the Spirit of Christ, he does not belong to Him.” What is more, Judas never seems to have fully embraced the true identity of Jesus or placed his trust wholeheartedly in him. On the other hand, Judas is somewhat analogous to those who seemed to be part of the early church but due to their later defection were found not to have actually ever been true believers (1 John 2:19). (SEE Holman Apologetics Commentary on the Bible The Gospels and Acts - Page 22) QUESTION - Who is the son of perdition? ANSWER - The title “son of perdition” is used twice in the New Testament, first in John 17:12 and again in 2 Thessalonians 2:3. The phrase simply means “man doomed to destruction” and is not reserved for any one individual. In fact, there are two people to which the title “son of perdition” is applied. In context, John 17:12 is referring to Judas Iscariot, while 2 Thessalonians 2:3 is referring to the “man of lawlessness”—the Antichrist—who will appear in the end times before Christ’s return. The word perdition means “eternal damnation” or “utter destruction.” It can also be used as a synonym for hell. When a person is called “son of perdition,” the connotation is that of a person in an unredeemable state, someone who is already damned while he is still alive. Jesus mentions the “son of perdition” in His high priestly prayer in John 17. While praying to the Father for His disciples, Jesus mentions that He “protected them and kept them safe” and that none of them were lost except the “son of perdition,” that is, the one who was already in a damned state. The fact that the phrase is used again to describe the Antichrist shows us that forgiveness was not planned for Judas. God could have saved Judas—moved his heart to repentance—but He chose not to. He was indeed “doomed to destruction.” A good picture of a person who is a “son of perdition” appears in Hebrews 6:4–8, which describes a person who, like Judas, has experienced a certain closeness to God and has a good understanding of salvation, but then denies it. Instead of bearing good fruit, he bears “thorns and thistles.” This is a person who sees the path to salvation, which is trusting in God’s grace to cover sin (Ephesians 2:8–9), and instead either flatly denies the existence of God or denies God’s gift of salvation, preferring to pay his own debt. Judas chose the second path, punishing himself by suicide instead of accepting grace. However, Judas and the Antichrist are extreme cases. It is never right for a human being to label another person a “son of perdition” because only God knows the ultimate future of each human soul. Only with these two individuals did God choose to reveal His plan for their eternal damnation. With every other person, no matter how lost or evil he may seem, we are to hope and pray for his redemption (1 Timothy 2:1). Related Resources: Who is the man of lawlessness in 2 Thessalonians 2:1-12? Who is the antichrist? Who is Maitreya? Is Maitreya the antichrist? Islamic antichrist? Will the antichrist be a Muslim? Who is the false prophet of the end times? God's Complete Protection —John 17:12 (BORROW Experiencing God day-by-day PAGE 122) Nothing that Satan can do to you should cause you to fear (2 Tim. 1:7). Jesus chose the twelve disciples the Father had given Him and then jealously guarded them from the evil one. Jesus sent His disciples into the world where they experienced difficult and dangerous circumstances, but He interceded on their behalf with His Father that they would have His strong protection from the evil one (John 17:15). In the same way, Jesus said that we, as His sheep, are held securely in the Father's strong hand (John 10:28). There is no better place to be than safely in the hand of almighty God. Do you believe this, or are you fearful of what Satan or people can do to you? The apostle John encourages us that we do not need to fear: “He who is in you is greater than he who is in the world” (1 John 4:4). This is not merely a theological concept but a profound reality in which you can have absolute confidence. It is not just a truth for meditation in the security of your home; it is a promise you can cling to in the midst of a hostile and menacing world. What you do reveals what you believe. If you are living a fearful, anxiety-filled life, you are proving your lack of confidence in God's protection, regardless of what you may say. Live your life with confidence that Jesus is continually interceding with the Father on your behalf. If you trust Him completely, you will have nothing to fear. John 17:13 “But now I come to You; and these things I speak in the world so that they may have My joy made full in themselves. come: John 17:1 13:3 Heb 12:2 that: John 3:29 15:11 John 16:22-24,33 Ne 8:10 Ps 43:4 126:5 Ac 13:52 Ro 14:17 Ga 5:22 1Jn 1:4 2Jn 1:12 JESUS REQUEST FULL JOY FOR DISCIPLES But now (contrasting v12 "while I was with them") I come (present tense - am coming) to You - I come to You anticipates His imminent departure and ascension back to Heaven. From now on the eleven are under the protection of the Father (Jn 17:11).
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MacArthur warns that "The Evil One would aggressively try to derail this work of sanctification, but the Father Himself guaranteed it through the Word of truth (Jn 17:17), empowered by the Spirit of truth (Jn 14:17; 15:26; 16:13)." (SEE The MacArthur New Testament Commentary) THOUGHT - Can you see how vital it is that you be in the Word of Truth daily, that the Spirit might be progressively sanctifying you daily to be more and more like Jesus? This question is clearly rhetorical, but the next one is not! Are you in the Word daily, so the Word might be in you? F F Bruce has an interesting note on sanctify - This involves their consecration for the task now entrusted to them; it involves further their inward purification and endowment with all the spiritual resources necessary for carrying out that task. This purification and endowment are the work of the Spirit (ED: 2Co 3:18, Ro 8:13), but here Jesus declares the instrument of that work to be “the truth”—the truth embodied in the Father’s “word” which Jesus had given to the disciples as He Himself had received it from the Father (Jn 17:8, 14). The very message which they are to proclaim in His name will exercise its sanctifying effect on them: that message is the continuation of His message, just as their mission in the world is the extension of His mission (BORROW The Gospel and Epistles of John PAGE 334). The Spirit's instrument for progressive sanctification is God's pure, undiluted, unadulterated Word of Truth. Peter describes the crucial importance of the Word of Truth in the process of sanctification writing Therefore, putting aside all malice and all deceit and hypocrisy and envy and all slander, like newborn babies, long for the pure milk of the word, so that (CRITICAL TERM OF PURPOSE) by it you may grow in respect to salvation, (1Pe 2:1-2+) COMMENT - From this passage we can draw two practical conclusions - (1) Sin (verse 1) will blunt your appetite for milk (think of a sick infant) and needs to be confessed (think on an infant needing to be burped). (2) No intake of pure milk will stunt your spiritual growth. Period! Failure to continually take in the Word of Truth will assure that you experience no growth in holiness (sanctification) or Christlikeness. (cf Jesus' words to rebut the devil - Mt 4:4+). R C H
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MacArthur points out that "Despite their outward denominational differences, all true Christians are spiritually united by regeneration in their belief that salvation is by grace alone through faith alone, in Christ alone, and their commitment to the absolute authority of Scripture. All those who savingly believe in the Lord Jesus Christ “are one body in Christ, and individually members one of another” (Rom. 12:5).....By the power of God, believers, united in spiritual life, are also united in purpose, share the same mission, proclaim the same gospel, and manifest the same holiness. The actual fulfillment of Christ’s prayer began with the birth of the church on the day of Pentecost. Suddenly, sovereignly, supernaturally, believers were united by the Spirit into the body of Christ and made one positionally (Acts 2:4). All who have been saved since then have immediately received the baptism of the Holy Spirit, by which they were placed into the body of Christ (1 Cor. 12:13). Consequently, there is an extraordinary, supernatural unity in the universal church; it is the “the unity of the Spirit,” not created by believers, but preserved by them (Eph. 4:3). In Ephesians 4:4–6 Paul lists seven features of that Holy Spirit-created unity. (See The MacArthur New Testament Commentary) (Bolding added) D A Carson adds that just "As the display of genuine love amongst the believers attests that they are Jesus’ disciples (Jn 13:34–35+), so this display of unity is so compelling, so un-worldly, that their witness as to who Jesus is becomes explainable only if Jesus truly is the revealer whom the Father has sent. Although the unity envisaged in this chapter is not institutional, this purpose clause at the end of Jn 17:21 shows beyond possibility of doubt that the unity is meant to be observable. It is not achieved by hunting enthusiastically for the lowest common theological denominator, but by common adherence to the apostolic gospel, by love that is joyfully self-sacrificing, by undaunted commitment to the shared goals of the mission with which Jesus’ followers have been charged, by self-conscious dependence on God Himself for life and fruitfulness (cf Jn 15:5). It is a unity necessarily present, at least in nuce ("in a nutshell"), amongst genuine believers; it is a unity that must be brought to perfection (Jn 17:23). (ED: SEE DISCUSSION OF DISTINCTION OF OBJECTIVE AND SUBJECTIVE UNITY) (BORROW The Gospel according to John PAGE 568) Christian harmony is not based on the externals of the flesh but the internals and eternals of the Spirit in the inner person. -- Warren Wiersbe Kenneth Gangel reminds us that "Perhaps there is no verse in all of Scripture which has been more frequently quoted to support ecclesiastical church union than John 17:21. However, the emphasis of the prayer centers in spiritual unity, not organizational unity. It must be understood in the light of John 10:30, "I and my Father are one." If we are to understand the unity of the church, we must first understand unity between the Son and the Father. (SEE Holman New Testament Commentary - John - Page 318) Thomas Brooks wrote about believers failing to display unity that "Discord and division become no Christian. For wolves to worry the lambs is no wonder, but for one lamb to worry another, this is unnatural and monstrous." Even as (term of comparison) You, Father, are in Me and I in You, that they also may be in Us - Unity of the body of Christ is patterned after and empowered by the unity of the Father and the Son. Don't miss the incredible little phrase "in Us." (cf in Christ) In Us is the supernatural position of believers reflecting believers spiritual (covenant) union with God and which enables supernatural unity (cf "the unity of the Spirit" - Eph 4:3). In 1Jn 4:13 John explains how we can know "in Us" writing "By this we know that we abide in Him and He in us, because He has given us of His Spirit." (cf 1Jn 3:24 - "We know by this that He abides in us, by the Spirit whom He has given us.") Our relationship with God as believers is not just personal but communal. -- Gene Getz A T
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MacArthur - The glory which You have given Me. This refers to the believer's participation in all of the attributes and essence of God through the indwelling presence of the Holy Spirit (Jn 17:10; cf. Col 1:27; 2Pe 1:4), as Jn 17:23 makes clear ("I in them"). (SEE The MacArthur Study Bible) Kenneth Gangel - Peter wrote that the divine nature was already in us as a result of regeneration, so we already have a measure of the glory of Jesus himself. "For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust." (2 Peter 1:4 ) (SEE Holman New Testament Commentary - John - Page 319) Chris Tiegreen writes that "the amazing thing about Jesus’ prayer is that He not only wants us to share His glory by letting us see it, He also wants us to share His glory by having some of it (Jn 17:22). Unworthy as we are, He has given us the glory that the Father gave Him—we are called by His name and filled with His Spirit—as a further display of Who He is for the sake of all creation to see. In beholding His glory, we are able to reflect it (Ro 8:18; 2Co 3:18). What a privilege! (SEE At His Feet: Daily Readings to Deepen Your Walk with Jesus - Page 244) That (hina - term of purpose) they may be one (heis), just as (term of comparison/simile) We are one (heis) = Child of God, don't you know only you share the glow. It's a light from within, when the blood covers sin. It's the wonderful glory of God." -- Quoted by Kenneth Gangel One (1520) heis means a single person or thing, with focus on quantitative aspect (in contrast to more than one). A single entity, with focus on uniformity or quality. Heis can emphasize the oneness of something. Vine - the first cardinal numeral, masculine (feminine and neuter nominative forms are mia and hen, respectively), is used to signify (1) (a) "one" in contrast to many, e.g., Mt. 25:15; Ro 5:18 "one (trespass)," i.e., Adam's transgression, in contrast to the "one act of righteousness," i.e., the death of Christ; (b) metaphorically, "union" and "concord," e.g., John 10:30; John 11:52; John 17:11, 21, 22; Rom. 12:4-5; Phil. 1:27; Andrew
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MacArthur writes that agapao "expresses the purest, noblest form of love, which is volitionally driven, not motivated by superficial appearance, emotional attraction, or sentimental relationship. (SEE 1 & 2 Thessalonians MacArthur New Testament Commentary)