"And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them." John 17:26

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John 17

These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. Now they have known that all things whatsoever thou hast given me are of thee. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. 
And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth.

Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.
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"The way in which God has dealt with us, beloved friends, is this—He has brought us completely to Himself, having respect to the whole value of Christ's work; and, in doing that, He has given us a place with Christ. He makes us like Christ; and, having thus made us near to Himself, He then unfolds to us all His plans. It is not merely being made safe, but, being brought as children to God:
"all things are yours, and ye are Christ's, and Christ is God's."
But then, having done this, He treats you-as His expression is to Abraham, and as Christ's expression is to His disciples—as friends. The Lord says,
"Shall I hide from Abraham that thing which I do?"
And what He then told Him was not merely that he personally was in His favor-that He told him long before. He does not merely show him the promises which belonged to him and his seed: but He told him too what concerned the world, and did not immediately concern himself. This was the special mark of friendship.

If I am dealing with a man with whom I am on good terms, but not on terms of friendship, I tell him whatever is needed with regard to the business between us, according to the common courtesies of life; and there it ends. But if I have a friend, I tell him what is in my heart. This is what God does with His children—as Christ said to His disciples,
"Henceforth I call you not servants, for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you."
And there is not a greater proof of the extent to which the church has lost its conscious identity with Christ, than its giving up its expectation of the coming of Christ. And why is that, but because there are so many whose hearts do not enter into this thought, that God has brought them so near to Himself that they are considered as having been taken into His family? "Sons and daughters," the expression is, and sons and daughters too of full age. That was not their position under the law. Therefore it is said that
"the heir, as long as he is a child, differeth nothing from a servant though he be lord of all. But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father."
And, because you have the Spirit, because you have an unction from the Holy One, you know all things, having the consciousness of being sons of God, sons of full age, so as to possess the confidence of the Father.

And the same Spirit, who is the Spirit of adoption, unfolds to us all the things which are freely given to us of God.
"It is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."
And there people generally stop; whereas the apostle goes on to say, in order to show the difference between that and our state,
"But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God....Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things which are freely given to us of God," 1 Cor. 2: 9-12.
Now is it not a strange things that people should quote that passage which declares that man's heart hath not conceived the things which God bath prepared for them that love Him, and should pass over the declaration which follows, and which contrasts the position of Christians, saying God had revealed them unto them, and given them the Spirit to enable them to understand them? And is it not a sorrowful thing, when the Lord hath put us in such a place that He confides to us (poor creatures as we are), in a certain sense the glory of Christ, having confided to us all His thoughts about Christ, that we should say, "Oh! we cannot pretend to such things as that?" I will not say it is ingratitude—it is worse; it is dishonoring the love God has shown to us. Suppose a child were to say, "I do not pretend to the confidence of my father; I do not want that; I am simply willing to obey him." I would say to such a one, "You are a very unhappy child, extremely unhappy; you do not know what a child's place is."

It is just that which the apostle brings out in this chapter [Ephesians 1]. He first speaks (although I do not dwell upon that now-not that it is not precious: I thought, while reading, how sweet it was), in the early part of the chapter, of the place in which we are set before God—
"that we should be holy and without blame before him in love, having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved; in whom we have redemption through his blood, the forgiveness of sins."
You are brought into God's likeness of righteousness and holiness before God—
"holy and without blame before him in love."
You are brought into the place of sons, having the adoption of children, and you have got the forgiveness of your sins and are accepted in the beloved Himself. That is the place you are brought into: there is no other place for a Christian. 

And now, says the Lord, having put you there, I am going to tell you what my plan is for Christ's glory and your glory along with Him. He says, "Wherein"—that is, "in the riches of his grace"—"he hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself; that in the dispensation of the fullness of times"—He hath not only given us this redemption, so that we know where we are in our relationship to God, but, being in this relationship, has shown us all this of His plan—
"that in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him."
Mark where we are connected with it,
"in whom also we have obtained an inheritance."
"heirs of God, and joint-heirs with Christ."
That is, God says, I am going to give all to Christ; I am to gather together in one all things which are in heaven and on earth in Him; and with Him you are joint-heirs—with Him you have got the inheritance. That is the way in which the chapter presents to us the purpose and thought of God.

Now just look at various passages which show how He brings this about, and the way in which, beloved friends, He will take us to put us into the inheritance. For it is for this we are waiting. We are not waiting to be heirs, but we are waiting for the inheritance. We are not waiting to be sons—we are all the sons of God through faith in Christ Jesus; but we are waiting to get what belongs to the sons. Poor earthen vessels that we are here, in the wilderness, we are waiting for that. He has given us
"the Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory."
That is, the glory of His grace we have got-the redemption; but the glory we have not got—this we are waiting for.

Such is the order of his prayer withal: our calling, our nearness to God; our inheritance, that is, everything of which we are heirs along with Christ; and, then, there is the power which brings us into it. That is, the very same power which raised Christ from the dead has raised every believer out of his state of death in sin to the same place with Christ. And, having brought them into one, at the end he shows us the place to which Christ is raised—
"at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fullness of him that filleth all in all."
This enables us to see a little of the way in which God accomplishes His plan; and it was to show what that plan is that I read this chapter—
"That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth"
under Christ as the Head. But when Christ takes this place as man (of course as God He is over all always; but when He takes this place as man), we take the inheritance along with Him. We are joint-heirs—
"in whom also we have obtained an inheritance."
And, again in Romans,
"if children, then heirs, heirs of God, and joint-heirs with Christ."
Now the principle of that is what many Christians are sadly unmindful of, having lost the consciousness of the way in which they have been brought by God into the same place as Christ, who became a man on purpose to bring us into the same place with Himself.
"The glory which thou gavest me I have given them."
If He is a Son, so are we. He is our life, our righteousness; and we share His glory, the fruit of righteousness. When He was transfigured, Moses and Elias appeared in the same glory, talking familiarly with Him. And we should consider that the Lord has come down in lowliness and humiliation amongst us, that our hearts might get near enough to Him to understand that."

John Nelson Darby
From: Collected Writings of J.N. Darby: Prophetic 4
Genesis 18:17; John 17:20-23; 1 Corinthians 15:47; 1 Thessalonians 4:15-18; Hebrews 2:6-9



"Man's religion may assume many forms, as Brahmanism in India, Buddhism in China, Mohammedanism in Turkey, and Romanism in Spain; but one principle is common to them all, and is expressed in the little word "Do." Man is thrown upon his own resources, to work out his own salvation as best he may. God's religion, in contrast with this, is happily expressed in the word "Done." His grace has so perfectly supplied every need, that a finished work is now proclaimed to man; nothing is demanded of him but acceptance of it in simple faith."

W W Fereday
Excerpt from The Old Old Story




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I'm a Christian saved by God, by His Sovereign grace. I want to encourage all to read, to hear, to believe, and to feed upon the only Words in all the world that are truly spirit and life, living and active; to know the One True God: God the Father, His Only Begotten Son Jesus Christ, and the Holy Spirit; Who has graciously given us the Holy Scriptures
“All Scripture is God-breathed..."
2 Timothy 3:16–17; cf., John 3:31-36; John 6:63; John 14:26; John 17:3, 17; Romans 1:1-6, 16-17; 1 Corinthians 2:1-16; 1 Thessalonians 2:13; 2 Thessalonians 2:13-14; 2 Peter 1:20–21; Hebrews 4:12-13. As for the commentaries I post and refer to; with much gratitude, as they have done for me, it is my hope and prayer that they serve to edify all who read them.

Shalom, beccaj
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