Good morning everyone. Welcome to Free Grace Baptist Church for our morning worship. Special welcome to the visitors amongst us. Couple of announcements before we get started. This being the first Sunday of the month, we will have the Lord's supper this evening. So come prepared for that time of celebration. Our Wednesday night Bible study I is at 7:30 as usual. Uh there is a signup sheet at the back. You'll see it on the little table in the foyer for the summer lawn cutting schedule. So every year we do this where the men take turns usually a twoe block at a time. And so far because the list just went out. There's only one name on there, Steve Lawson. But he's got the first two weeks covered. Uh if you want to sign up to come by there, there's equipment here at the church for doing it. It's just a matter of getting out little piece of lawn, a little bit of uh upkeep that needs to be done to keep the place looking proper. So, if you want to sign up for two or four or 6 weeks, take as many blocks as you want. List is at the back. Uh and then remember the conference coming up on April 25th and 26th. Uh just 3 weeks away now in your prayers. We're going to turn now to the scriptures to Psalm 125. Psalm 125 for our call to worship. A song of asense. Those who trust in the Lord are like Mount Zion, which cannot be moved but abides forever. As the mountains surround Jerusalem, so the Lord surrounds his people from this time forth and forever. For the scepter of wickedness shall not rest on the land allotted to the righteous, lest the righteous reach out their hands to iniquity. Do good, O Lord, to those who are good and to those who are upright in their hearts. As for such as turn aside to their crooked ways, the Lord shall lead them away with the workers of iniquity. Peace be upon Israel. Amen. Amen. We're going to stand and sing from our trinity psalter himnel psalm 104a. We're singing stanzas 8 through 11 from s Psalm 104a as in alpha [Music] Oh, [Music] I praise your praise. Yeah. [Music] Heat. Heat. Heat. [Music] Heat. Heat. Heat. [Music] Heat. Heat. Heat. [Music] Heat. Heat. Heat. [Music] [Music] Heat. [Music] Heat. Heat. Heat. [Music] Heat. Yeah. [Music] Heat. Heat. [Music] Heat. [Music] Yeah. Rejoice. [Music] My soul praise him. My soul praise the [Music] Lord. You may be seated. Let's turn to the Lord in prayer. Our gracious and merciful God in heaven, we thank you for this privilege we have this day of gathering as your people in this place, this house of worship. Thank you for calling the people out of darkness into marvelous light and putting us together in local bodies, local uh assemblies of believers. Thank you for the mutual encouragement. But thank you especially for the opportunity of corporate worship. Gathering together in the place where your spirit is especially present and where we can hear the word preached, where we can sing our songs of worship, where we can enjoy your presence and the teaching of the word. We pray, oh God, that the blessing of your Holy Spirit would be here this day, that you would indeed be amongst your lampstands, that you would teach us and instruct us and encourage us in the way. And Lord, for those here this morning that have not yet embraced the truth, that have not yet been rescued from darkness and brought into the kingdom of marvelous light. We pray, oh God, that you would do that work this day, that this would be the day of salvation here. We thank you, oh God, that all across this country this day there are churches gathering where the gospel is being preached. And we pray that that gospel would go forth and be effective and that the word would not return void, but many sinners would be called out of darkness into marvelous light this day. We thank you, oh Lord, that this is happening all over the face of the earth. We know that not all of our brethren have these kind of privileges to meet openly in a house of worship. But we do know that wherever your people are gathered, whether they are in a in a field, in a forest, in a in a living room, wherever your people are gathered to hear and to preach, to hear the word preached and to worship, there you are with them. And we pray, oh God, especially for our persecuted brethren, that you be merciful to those who are in chains this day for the sake of the gospel, for those who are in prison. Lord, be merciful to them and encourage them this day. We pray. Lord, we pray for our governing authorities. We thank you that we have the current freedoms that we do and yet we know, oh Lord, that there is a scepter of wickedness that has rested upon our land. That there's much evil that goes on in this nation. Some of it um to looking very clean and polished. And yet we know that there's a great deal of wickedness behind closed doors. There are abortions taking place on a daily basis. There are um sins of sexual perversion that are promoted in our nation. And Lord, it grieves our heart as it should. We pray, oh God, that you would restrain wickedness in this nation. We pray, oh God, that the land allotted to the righteous would be uh spared iniquity. We pray, oh God, that the church would would prosper in this nation, that the gospel would go forth, and through the preaching of the word of God, through the salvation of a great many sinners, this nation would be preserved. We thank you, Lord, for the churches that you have raised up in our association. And we pray, oh God, that you would bless them, bless the conference that's coming up. I pray it would be a tremendous encouragement to those who attend. I pray you'd grant us opportunity to have contact and get to know our brethren from other churches uh across Western Canada and elsewhere. Thank you for this opportunity. Lord, we do pray for our church plants and our sister churches. Bless the brethren in Suriri this morning. Encourage them. Encourage the work in Armstrong and in Dryden as well. We pray, oh Lord, that all of these congregations would know the blessing of the Lord as they gather and as they worship together. And Lord, we do pray again that you would be present with us as we worship you this morning. We thank you for the privilege we have this evening of coming back together and of celebrating the Lord's supper, of remembering our Lord's death until he comes. We pray it would be a great time of encouragement as well. We ask these things in Jesus name. Amen. Amen. We're going to turn again to our Trinity also. Psalm 103 C. 103 C is in Charlie. This time we'll be singing stanzas 5 to8. 103 C. Stanzas 5-8. [Music] Oh, [Music] heat, heat. Yeah. Heat. Yeah. Heat. Yeah. Heat. [Music] Oh, heat, heat. [Music] [Music] Oh, [Music] heat, heat. Yeah. Heat. [Music] Heat. Heat. Heat. Heat. [Music] Please turn with me in your Bibles to Luke chapter 1. We will complete the reading of this chapter today starting up starting up again at verse 46 where we left off. Luke chapter 1 and verse 46. You recall from the last two Sundays, this is when Mary uh pregnant with the incarnate Christ went to visit Elizabeth who was at the time pregnant with John the Baptist. And Mary said, "My soul magnifies the Lord and my spirit has rejoiced in God my savior, for he has regarded the lowly state of his maidservant. For behold, henceforth all generations will call me blessed. For he who is mighty has done great things for me, and holy is his name. And his mercy is on those who fear him from generation to generation. He has shown strength with his arm. He has scattered the proud in the imagination of their hearts. He has put down the mighty from their thrones and exalted the lowly. He has filled the hungry with good things, and the rich he has sent away empty. He has helped his servant Israel in remembrance of his mercy as he spoke to our fathers to Abraham and to his seed forever. And Mary remained with her about 3 months and returned to her house. Now Elizabeth's full time came for her to be delivered, and she brought forth a son. When her neighbors and relatives heard how the Lord had shown great mercy to her, they rejoiced with her. So it was on the eighth day that they came to circumcise the child, and they would have called him by the name of his father, Zachcharias. His mother answered and said, "No, he shall be called John." But they said to her, "There is no one among your relatives who is called by this name." So they made signs to his father what he would have would have him called. And he asked for a writing tablet and wrote, saying, "His name is John." So they all marveled. Immediately his mouth was opened and his tongue loosed, and he spoke praising God. Then fear came on all who dwelt around them. And all these sayings were discussed throughout all the hill country of Judea. And all those who heard them kept them in their hearts, saying, "What kind of child will this be?" And the hand of the Lord was with him. Now his father Zachcharias was filled with the Holy Spirit and prophesied saying, "Blessed is the Lord God of Israel, for he has visited and redeemed his people and has raised up a horn of salvation for us in the house of his servant David, as he spoke by the mouth of his holy prophets, who have been since the world began, that we should be saved from our enemies and from the hand of all who hate us, to perform the mercy promised to our fathers, and to remember his holy covenant. the oath which he swore to our father Abraham to grant us that we being delivered from the hand of our enemies might serve him without fear in holiness and righteousness before him all the days of our life. And you child will be called the prophet of the highest. For you will be for you will go before the face of the Lord to prepare his ways to give knowledge of salvation to his people by the remission of their sins through the tender mercy of our God which with which the day spring from on high has visited us to give light to those who sit in darkness in the shadow of death to guide our feet into the way of peace. So the child grew and became strong in spirit and was in the deserts till the day of his manifestation to Israel. Amen. Let's pray. Gracious father in heaven, we thank you for this record of the raising up of the prophet John the Baptist who was to go before our Lord Jesus Christ and to prepare his way. We thank you that that Lord has tender mercy and has given the knowledge of salvation to his people by the remission of their sins. Lord, only by your work can we know this knowledge of salvation. It is you that takes away our sins, blotss them out and casts them into the depths of the sea. And we thank you for that. Thank you for the privilege of the knowledge of salvation. We pray these things in Jesus name. Amen. Amen. We're going to sing our last hymn which is number 271 before the preaching of the word. 271 Blessed Jesus at your word. Please stand with me again. [Music] Oh, heat, [Music] heat. Heat. Heat. [Music] Heat. Heat. Heat. [Music] Heat. Heat. Heat. [Music] You are all glorious for yourself. [Music] Oh [Music] my [Music] goes and praises. Father, Son, and Holy Ghost. Heat. Heat. Heat. [Music] and obtain true [Music] sales. Amen. 17, the high priestly prayer of our Lord. Just by way of reminder, after the upper room discourse in chapters 13- 16, Jesus prays in the presence of his disciples and then Gethsemane comes in chapter 18 verse1. We're moving slowly through John 17, but it would have not been that way chronologically. Would have been very quick after the upper room discourse, after the prayer, then we see Jesus in John 18 turned over to the hands of godless men by godless men such that he could be offered up as a sacrifice to God for us men and for our salvation. Well, I want to read John 17 beginning in verse 20. We'll read to the end of the section. I do not pray for these alone, but also for those who will believe in me through their word, that they all may be one, as you, Father, are in me and I in you, that they also may be one in us, that the world may believe that you sent me. And the glory which you gave me, I have given them, that they may be one, just as we are one, I in them and you in me, that they may be made perfect in one, and that the world may know that you have sent me and have loved them as you have loved me. Father, I desire that they also whom you gave me may be with me where I am. That they all uh may behold my glory which you have given me. For you love me before the foundation of the world. Oh righteous father, the world has not known you, but I have known you and these have known that you sent me. And I have declared to them your name and will declare it that the love with which you loved me may be in them and I in them. Amen. Well, let us pray. Our father in heaven, we thank you for this Lord's day. We thank you for the privilege to gather in your house with your people to call upon your great and awesome name and to hear from holy scripture. We pray that the spirit who gave us this word would guide us now as we consider the Lord Jesus in this high priestly prayer and not only in terms of his place in redemptive history just before Gethsemane and the cross but in terms of his example in term uh uh for uh praying with reference to the church and those things that we need to seek hold of. We thank you for our Lord. We thank you for his life, his death, his resurrection. We pray that wherever this gospel is preached today, the spirit would attend, saving sinners and sanctifying saints and all that for the glory of God Almighty. Do forgive us now for all sin and unrighteousness. Cleanse us in the precious blood of the lamb. And we ask in the name of the Lord Jesus Christ. Amen. Well, in this particular prayer, it starts off by or with Jesus speaking petitions concerning himself in verses 1 to5 and then the apostles specifically in verses 6-19. And then he extends that to all believers at all times in our our section in verses 20 to 26. And essentially what he prays for all believers is unity in the first section. and we're going to be focusing on that this morning. And then their future glory in verses 24- 26. So, as I said, our focus this morning is on verses 21- 23. Probably be good to sort of fly over it and just give a comprehensive view, but there's so much good theology in sections like these that we do a disservice if we don't spend some time looking at it and understanding it in light of John's gospel as a whole and the entirety of scripture. The reality that in this divine and infinite being, there are three subsistences or persons. The father, the son or word, and the holy spirit, each having the whole divine essence, yet the essence undivided. They have the same glory, the same substance, the same eternity. They're distinguished by those eternal relations of origin. The father is unbegotten. The son is begotten by the father, and the spirit proceeds from the father and the son. Theologians didn't just make that up, but they rightly and properly reflected on on words like John uses throughout his gospel record to set forth the glory of the triune God, even father, son, and holy spirit. So last week we saw verse 20, I do not pray for these alone, but also for those who will believe in me through their work. So he's with the disciples. The apostles specifically has given them some specifics that are very unique to them. protection, sanctification such that they will be equipped to go out and preach the gospel in the then known world to make disciples to plant churches to baptize those disciples and to do so for the glory of Christ. So now he extends that to all believers and it's very clear I do not pray for these alone my immediate apostles but also for those who will believe in me through their word. The apostles were preachers. The apostles went out into that then known world to proclaim the truth of Christ and him crucified. When you look at the book of Acts, that's precisely what happens. Preaching, disciplem, church planting and then worship in those churches on the Lord's day. So now in verses 21 to 23, he speaks specifically concerning the unity of all believers. The unity of all believers. And here under verses 21 to 23, we'll note first the petition in verse 21A that they all may be one. Secondly, the paradigm verses 21b and 22. God is the divine exemplar for the saints in this particular context. And then thirdly, the purpose in verse 23. And we see that basically what Jesus is saying that those conquered by sovereign grace are something of a great testimony to the power of God Almighty in the sending of the son of his love to save us from our sins. That's the emphasis behind this section. So note first the petition very simple verse 21 that they all may be one. Matthew P simply states to be one in faith and one in brotherly love. Now when it comes to this unity, what is not in view is a loss of our individuality. I know that's very important for us, especially in North America because we're all delicate snowflakes and we pride ourselves on our individuality. But that's not the nature of the petition. Indiva individuality remains. Believers aren't sort of subsumed into one big mass or one big conglomerate. We're each distinct persons. We each have our distinct personalities. We each have our distinct backgrounds. We each bring certain things to the table. We all have contribution to make. But I would suggest that in terms of the petition that they all may be one. Believers have a common faith. They have a common faith. And by that I don't mean their subjective hold on Christ, but rather the objective content of the Christian gospel. That they all may be one when it comes to the doctrinal content of the Christian message. There are those things in which we will probably always disagree in terms of tertiary matters. But those things necessary to be believed for salvation. those things necessary concerning who God is, that triune God who ever lives or is eternal as father, son, and holy spirit or the doctrine of justification by faith alone. We must hold that in common. Jude writes in his epistle, I write so that you may contend earnestly for the faith which was once for all delivered to the saints. The faith there again, is it your subjective grasp upon the promises of the gospel? I'm not denying that. Not suggesting that's a bad thing, but the faith delivered to the saints is the written content of God's holy word. And so believers are to have that unity marked by that common faith. As well, believers have a common orientation. And here you can turn to Philippians chapter 2. And if what I read here in Philippians chapter 2 wets your appetite, you should come tonight because we're in Philippians chapter 2 and we're going to be focusing on verse 8. But notice verses 1 to4. Therefore, if there is any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any affection and mercy, fulfill my joy by being what? By being likeminded. Again, not subsumed into one conglomerate as individuals. Have that common faith and have that common orientation. He says, "Fulfill my joy by being like-minded, having the same love, being of one accord, of one mind. Let nothing be done through selfish ambition or conceit, but in loneliness of mind, let each esteem others better than himself. Let each of you look out not only for his own interest, but also for the interests of others." So, we noticed last week that much of what our Lord prays in his high priestly prayer is assumed by the apostles and passed on in epistle form. Other words, the apostles aren't making up new content. They're simply amplifying the content that they had received from the Lord as they take pen to paper under inspiration of the Holy Spirit. The lessons are the same. The lessons remain true. The lesson is is that there must be this unity. And that is what our Lord prays for in his high priestly prayer that they all may be one. And believers have a common goal. Ultimately, it's the glory of God. It's the exaltation of Jesus Christ. It is the magnification of God most high. Like we see in Mary's Magnificant, as we see in Zachchariah's statement, what are they doing? They're not rejoicing in their privileged status. They're rejoicing in the God of heaven and earth. They're magnifying the glory of the most high. And as believers, we have a common faith, a common orientation, and a common goal. Now, in terms of emphasis in the Bible, when Jesus prays what he prays here, that they all may be one, that's not new either. The Old Testament, the law, specifically the Torah, the five books of Moses, encourages the people of God to live together as a covenant community by not committing crimes against each other, by not stealing each other's spouses, by not killing each other, by not stealing each other's property. They were supposed to relate as a body politic that was covenantal in nature and thus in a way show forth that unity. Solomon says in Proverbs 6, God hates one who sws discord among brethren. These six things Yahweh hates yay seven are an abomination to him. And then he highlights those six things. And he ends that with those who sow discord among brethren. Turn the uh the book of Romans. almost said the Gospel of Romans, which I don't think would be out of line, but notice in the book of Romans in chapter 12 at verse 16. This petition is not unique to our Lord, but it reiterates what was given prior, and it is emphasized and amplified by his apostles. Notice in pro uh Romans 12:16, be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion. Romans 15:5. Romans 15:5. Now may the God of patience and comfort grant you to be like-minded toward one another according to Christ Jesus. 1 Corinthians 1 10. Now I plead with you, brethren, by the name of the Lord, our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment. Notice in 12:12 again the diversity of gifts does not destroy the unity of the body. 12:12 for as the body is one and has many members but all the members of that one body being me many are one body so also is Christ. I've already mentioned Philippians 2. What about Philip uh Ephesians chapter 4 endeavoring to keep the unity of the spirit in the bond of peace. Peter says likewise in 1 Peter chapter 3 and verse 8. Going back to the high priestly prayer of our Lord, it ought not to surprise us that he prays that they may be one that they may express that unity, that common faith, that common orientation, that common goal, and may that be a defining characteristic among them such that the apostles can come along and say endeavoring to keep the unity of the spirit in the bond of peace. So back to our particular passage, then we come to the paradigm or the pattern. Look at what Jesus does in this particular instance. So he says verse 218 that they all may be one. Now note the comparative statement as you father are in me and I in you that they also may be one in us that the world may believe that you sent me. And the glory which you gave me I have given them that they may be one just as we are one. That's what I mean. There's a lot going on in a passage like that. There's a lot going on such that if you just read through it you kind of go I kind of get something out of that. I kind of get some general idea of some vague notion. But to locate it in John's gospel which has as one of its primary emphases is to set forth the word who was with God and was God. The word became flesh and dwelt among us and we beheld his glory. The glory as of the only begotten of the father full of grace and truth. That that one who is in the bosom of the father whose purpose and the mission was to declare the father. We need to understand what Jesus is speaking concerning in this particular section. I would suggest first the relation of the father and the son. Secondly, the communion of the believer with God. Third, the revelation of the believer to the world. And then finally the communication of blessing to the believer. All that in the space of 21b and 22. Now note first the relation of the father and the son. Verse 21. that they all may be one as you, Father, are in me and I in you. We've met this concept previously. If you turn back to John 14, specifically at verses 10 and 11, Jesus says the same thing on the heels of a question. We'll just pick up that question in verse 7. If you had known me, you would have known my father also, and from now on you know him and have seen him. Philip said to him, "Lord, show us the Father, and it is sufficient for us." Jesus said to him, "Have I been with you so long and yet you have not known me, Philillip? He who has seen me has seen the Father. So how can you say, show us the Father? Do you not believe that I am in the Father and the Father in me?" The words that I speak to you, I do not speak on my own, but the Father who dwells in me does the works. Believe me that I'm in the Father and the Father in me, or else believe me for the work sake of the works themselves. So he uses that similar language here in John 17 again as the divine exemplar for the way that believers are to maintain unity with that common faith, that common orientation and that common goal of the glory of God. Now I think in John 14:10 and 11, it's used a bit differently than what it's used here. I think here Jesus is speaking according to his humanity as the mediator of the new covenant. I think in John 14:10-11, he's speaking according to his divinity. And if that rises up in us to say, "Well, that seems confusing." I would suggest that is exactly what we would expect based on the reality of the hypothatic union. The one person with two natures. And those natures are not confused. They're not mingled. They're not a little bit of this and a little bit of that, or a little bit of that and a little bit of this. We would expect the one person to speak as simply and as casually, I don't mean that in the way I think it might be understood and straightforwardly. The person doesn't say, "Wait a minute now. Listen guys, I'm going to put my God cap on and tell you really good stuff." Now, in another context, listen guys, I'm taking the God cap off. I'm putting on the the man hat and and I'm going to talk to you. He doesn't do that. What we find in the presentation of our Lord in the gospel records is exactly what we would expect based on the reality that you've got one person, two natures. There's no toggle switch Jesus. Then flip it on and be God on Sunday and then he's man Monday through Saturday. So before we say, well, that's confusing that he does. I think context I think overarching concerns theologically help us to get at meanings of texts in specific contexts. Now in 1410 and 11 when he says that he is in the father and the father is in him. We define that concept way back then. I checked the notes as pericaresis which is a theological word. Pericaresis or circummenession simply means that the father indwells the son. The son indwells the father. The definition theological term refers primarily to the co-inherence of the persons of the trinity in the divine essence and in each other in such a way that each person is fully possessed of the entire divine essence. In other words, it's exactly what we would expect in light of in this divine and infinite being there are three subsistences or persons. We would expect pericaresis and we have it in the pages of scripture. Steven Dubie says one of the entailments of the father, son and spirit having one in the same divine essence is their mutual indwelling. The mutual indwelling is an implication of the essential unity. Remember when we talk about the trinity of persons in God, it's never at the expense of the unity of the divine nature. We must maintain both as trinitarian believers. This one living and true God exists eternally as father, son, and holy spirit. It is imperative that the church understand that that she appropriate it in terms of the pages of scripture and in terms of the theology and commentary and cradle and confessional expression in the best ages of the church and that we maintain that against heretics against those who would subjugate our Lord in the economy or or rather in theology against those who would posit within God himself there's relations of authority and submission. These things are rife today in the church today. And it's a simple reality that that's not contending ear earnestly for the faith which was once for all delivered to the saints. As I've said on many occasions, we all probably disagree on esquetology. You say, "But there's only three positions and there's 50, 60, 70 people in here." I'm not good with numbers. It's only 25, brother. there's probably that many variations are the you know the the third of the people that think this not no they're they're going to make it by God's grace through faith in our Lord Jesus Christ but why the church has taken that sort of an approach which with reference to theology proper and Christologology I just don't think that's authorized I don't think it's good to depart from the faith which was once for called delivered to the saints to massage it, to manipulate it, to capitulate it, to serve whatever it is we think we're gaining by these particular tactics. Our Lord here is speaking about the relationship he has with the father according to his humanity as the mediator of the new covenant. God the father is one with him. The father loves the son. He approves of the son. He dwells with the Son in his mission as the mediator of the new covenant. And he has received the presence and fullness of the spirit without measure according to John 3:34. Notice then 21D, the communion of the believer with God. So 21 C, as you father are in me and I in you, that they also may be one in us. That they may also be one in us. that the world may believe that you sent me. The unity of the divine persons in this particular situation, the son and the father is the the template for the unity of believers one with each other. It's an amazing thing. Paul does something similar to this in Ephesians 5:22 to uh 333. In Ephesians 5:22 to 333, he says, "Wives, submit yourselves to your own husbands as unto the Lord." And then he says to the husbands, "Husbands, love your wives just as Christ loved the church and gave himself for her." And and yeah, he deals with the very mundane practical realities. There's even a terminology and that, you know, not only in the Bible, but in the the the the literature of the day, it's called a household code. basically how do husbands function? How do wives function? How are servants to function? How are children to function? It it's a pretty common motif. But after having given us what the wives responsibility is and the rationale behind it and what the husband's responsibility is and the rationale behind it, he invokes Genesis as sort of the backdrop for his argument in that context. And then he says,"I speaking in terms of the mystery of Christ and his church." I've often thought about that. And if you've done premarital counseling with me, I'm sure I have said this. You know, a Christian marriage, a husband and a wife functioning together in the same home sends a message to the neighbors about Christ in his church. I I think we can extrapolate that lesson from that emphasis there in Ephesians chapter 5. Husbands, love your wives just as Christ loved the church. If the next door neighbor hears you screaming bloody murder at your wife, what's he going to conclude? Huh? That Jesus screams bloody murder at his wife. If your neighbor hears you ladies screaming bloody murder at your husbands, what are they going to conclude? That's probably the way the church behaves. And they're not wrong here. That's the way the church behaves towards her head. There's this paradigm or an exemplar or a template that God has imposed. That doesn't mean we need to bring down the the divine being and creaturely m or make him creaturely. But the apostle uses that imagery in the book of Ephesians. Nevertheless, he concludes he says he's speaking the mystery of Christ in his church in verse 32. Verse 33, nevertheless, let each one of you love his own wife and let make sure that the wife submits to her husband. There's something bigger and greater going on. I think that's what we're supposed to appreciate here when the church is unified with one another. And again, that's not strict uniformity and everybody doing the exact same thing all the times and wearing the same sort of clothes, but a common faith, a common object uh orientation and a common purpose or objective, the glory of God. So notice the unity of the divine persons is the exemplar for the believer. Now when he says what he says there in verse 21, that they also may be one in us. He's not meaning incorporation into the divine essence, he does not mean that we now are partakers of the actual essence of divinity. That's not what he means there. I think the emphasis is on communion with God. that they may be one in us, that they also may be one in us. It's already mentioned this in John 14 that the father and the son come to dwell with the believer. We see it all throughout scripture that we have the presence and the power of the holy spirit dwelling in us. Again, it's not us being transformed into divinity, but it's rather God in his transforming power and grace communing with us. Yes, making us more like his son, but not at the level of essence. Our flesh isn't becoming divonized. We can't fly. We can't walk through doors. We can't multiply fish and and and bread. We're not participants or rather uh uh uh inheritors of of the divinity but we are participants in the glory of God. Gil says there is a mutual inbeing of the father and the son who are one in nature and essence in power and will and in understanding and affection which union though it infinitely transcends any kind of union among men or that can be conceived of by men yet is the exemplar of the saints union one with another and to the divine persons and which must be understood not of an equality but a likeness. He means not an equality of of of essence. We don't become divine but a likeness to that essence. Now notice then thirdly under this head the paradigm the revelation of the believer to the world. Look at the end of verse 21. Verse 21. That they all may be one as you father are in me and I in you that they also may be one in us. Notice this. That the world may believe that you sent me. That's amazing. That the world may believe that you sent me. What? What does us in the church does? Us sounds right, but it doesn't. What does us pursuing that common faith, that common orientation, that common goal and purpose to bring glory to God? What does that communicate to the world? The incarnation and passion of our son of our Lord Jesus Christ. This is sublime. Th this is this is otherworldly. Look look at what he says at the end of verse 21. That the world may believe that you sent me. A consequence of our collective redemption is the communication of that redemption. You you get it with the angels in Philippians, I'm sorry, Ephesians chapter 3. They look down at the church and they say, "Wow, look at the glory of God. Those guys are here. That guy made it. That that is the glory of God." Well, brethren, with reference to a lost and dying world, they should be able to look at a church, and again, this is assuming they're thinking properly. They don't always do that, but let's just assume for the moment. And they would have to conclude that based on what these people do, what these people say, and what these people's endgame is, namely the glory of God, what they've claimed about the mission of the son is true. Look at it. That that they also may be one in us that the world may believe that you sent me. Now, brethren, this phrase that you sent me is one that we've looked at numerous times in John's gospel. It's not just simply a point A to point B sort of location change. It's not simply representative of now Jesus is walking down the streets in Israel and he's talking to their the you sent me reflects the eternal procession of the son. It reflects the the eternal generation of the son. It reflects the theology of John as a whole and the glory of God most high. And for the church conquered by sovereign grace, pursuing or endeavoring to keep the unity of the spirit and the bond of peace is going to publish to a lost and dying world that the Jesus we claim was sent by the father is in fact sent by the father. The incarnation and the passion of our lord is communicated by us as saved sinners. Remember, he's not just praying for the apostles. He's praying for all believers. Sometimes believers want to do great things for God. And I say, "Good. Just demonstrate the glory of the Savior in your life. That's probably the greatest thing any of us can do." And as we have opportunity to set forth the glory of that that Christ with with words and and and gospel texts and and old covenant promises and and everything that shines the light upon our savior king. Notice what he goes on to say finally in this section under the paradigm the communication of blessing to the believer. Verse 22 and the glory which you gave me. Again, I don't think this refers to the inherent glory of Jesus the divine son. I mean, it is Jesus the divine son, but according to his humanity, he came to do what the father gave him to do and the father glorifies him as a result of that. But this interesting statement, he says, I give that glory to them. This is not an easy passage, brethren. And I'm not sure what I'm about to say is going to accurately describe what I think may be going on here. Notice in verse 22, "And the glory which you gave me, I have given them that they may be one just as we are one." What glory does Jesus give to the disciples? There's many suppositions. John Gill says it's the gospel. The gospel is the gospel of glory. Christ had that gospel of glory. Christ passes it on to the apostles and by extension to all believers. It's the glor glory is clearly the gospel. I think that's probably the easiest way to answer it. Some say the glory is to do the miracles that the savior did, which I think would be tough because I think the apostles were authorized miracle workers but not all believers. So, so Gil's probably more on the right path. I just think it means that when God saves a sinner, when God shows a sinner that Christ is the one sent by the father who assumed our humanity, who lived for us, who died for us, and who was raised again for us, when the spirit regenerates us, when we are given the graces of faith and repentance, when we close with Christ, to use an old Puritan sort of a phrase, we have glory not in ourselves but in the one who loved us and who gave himself for us. Intriguingly, one of the passages that I thought of as I was working through this text was Jeremiah the prophet 13:es 1 to 11. Hesitant to say anything because I didn't see it in Gil. I didn't see it in pool. I didn't see it in the guys that I lean upon. But Jeremiah 13 is an interesting uh context. Basically what the prophet is doing is upgrading the nation of Israel specifically Judah for their covenant unfaithfulness for their covenant breaking for their wretchedness which is the predicate for the judgment that is coming upon them visav the Babylonians. So in Jeremiah 13:es 1 to1 11 the prophet is told to engage in an acted parable. God says, "Grab a sash or 21st century belt and I want you to take that belt. I don't want you to put any water on it. I just want you to put it around your waist." Now, few days had passed by, or maybe it was the next day, might be getting the chronology wrong. God says, "Take that belt off. Go down to the river Euphrates and put it into a hole in a rock." The prophet does that. And then God says, "Go, go get the sash." The prophet does that. What does the prophet say? Prophet says, "The sash is a mess." That the sash is messed up. Seems that putting a sash in the hole of a rock isn't the best way to preserve your garments. It's an acted parable. Who's the sash? Judah. How has Judah functioned? With utter contempt against Yahweh, with utter rebellion, with flagrant sin, with covenant breaking. They've invoked the the the curses of the covenant specified in Deuteronomy 28. And God is going to bring that to bear upon them. But intriguingly in the passage, the last verse, God gives this lesson to Jeremiah. For as the sash clings to the waist of a man, so I have caused the whole house of Israel and the house of Judah to cling to me. It was God's special possession, God's special article, says the Lord, that they may become my people for renown, for praise, and for glory. But they would not hear. God would wear Judah the way a man wears a sash. And that sash would be for renown. It would be for praise. It would be for glory. Whatever the glory that Jesus is passing on to the believer, it is not intrinsic to the believer. It is a gift given by Jesus. And it is to express the glory that transcends the one common objective of the church here to its terminus which is the glory of God most high. Jesus says, "I've received glory. I've given them glory that they may be one in us." In other words, to display that renown, that praise, that glory to communicate redemptive truth that Jesus is the scent one. Jesus is the Messiah promised in the Old Testament. Jesus is the incarnate son and divine Lord. He is the one alone in whom the church boasts or glories. And then finally, notice the purpose in verse 23. You've got the believer in God, the believer in one another, and the believer in the world. Note the believer in God. He basically reiterates what he's just said. I in them and you in me. Zanki says, "While Christ was one with the father, he also made himself one with us so that we might be one with God through Christ." Mediation function in terms of the incarnation and passion. But then notice the believer in one another. He revisits this that they may be made perfect in one. Now, perfect there, brethren, doesn't look at sinless perfection. For those that think you're going to make it to sinless perfection on this side of glory, I've I've got a bridge to sell you that I can give you a really good deal on. It's not going to happen. Contrary to the the the perfectionists in the history of the church, contrary to some abused texts in First John, there's no sinless perfection on this side of glory. This perfection is the the maturity, the wholeness, the unity of the church. Again, I'm struck at how many times in the epistles of our apostles, they reflect what Jesus says here in the upper room or in the high priestly prayer. Turn to Ephesians chapter 4. Ephesians chapter 4. Intriguingly connected to that that exhortation in verse three, endeavoring to keep the unity of the spirit in the bond of peace. He grounds that in the trinity. There is one body and one spirit. Just as you were called in one hope of your calling, one Lord, one faith, one baptism, one God and father of all who is above all and through all and in you all. So this endeavoring to keep the unity of the spirit and the bond of peace is grounded first and foremost in who God is. Then as well it's grounded in the purpose for the pastoral ministry. Notice in verse 11, he himself gave some to be apostles, some prophets, some evangelists, some pastors and teachers. Note the three-fold purpose. For the equipping of the saints, for the work of ministry, for the edifying of the body of Christ. Now note what Paul goes on to say in verses 13 and following. and wonder with me if whether or not he was thinking high priestly prayer or at least emphases that had come through our Lord's teaching on more than one occasion till we all come to the unity of the faith and of the knowledge of the son of God to a perfect man to the measure of the stature of the fullness of Christ that we should no longer be children tossed to and fro and carried about with every wind of doctrine by the trickery of men in the cunning craftiness of deceitful plotting but speaking the truth and love may grow up in all things into him who is the head. Christ from whom the whole body joined and knit together by what every joint supplies according to the effective working by which every part does its share causes growth of the body for the edifying of itself in love. Same emphasis, same mindset, same direction, same orientation, same goal that we find here in our Lord's teaching. The perfection is not sinless perfection on this side of heaven. The perfection in view is wholeness or completeness in complying with the instructions of our Lord Jesus Christ and those things he prayed for us to endeavor after and what the apostles command us in terms of this unity thing. And then note the believer in the world. Final part of verse 23. I in them, you in me, that they may be pa made perfect in one, and that the world may know that you have sent me and have loved them as you have loved me. The the world gets the message again through consistent faithful behavior, not perfect, on the part of the people of God. And here it's expanded. They learn of the mission of the son. They learn of the love of the father. You know, one of the best proofs of God's grace and love, generally speaking, is that he has given grace and love to us. How do you know God's gracious? Cuz once I was lost, but now I'm found. How do you know he's loving? cuz I was blind, but now I see. And I have his promise that when that obtained, there wasn't this miserly response in heaven. That guy, there's rejoicing in heaven over one sinner who repents. One of the best testimonies of God's love and grace are the trophies of his grace. I've used the analogy if I have a trophy on my shelf, you know, the guy bowling. People don't go into offices and say, "Wow, that trophy's amazing." Unless it's made of solid gold, then I'd probably say, "Yeah, it is pretty amazing." Look at the way his arm is poised to launch that ball. They say whoever won that trophy. There's nothing special about him. I know it seems silly with bowling, but what do we just what do we communicate? How do you know God's gracious? How do you know he's loving? Well, let me just tell you a little bit about my background and let you conclude. Right? I Isn't that what Jesus is saying? There's something about the unity of the believers in the in the life of the church that is powerful in terms of its communication of redemptive truth, the revelation of the the mission of the son. Notice in verse 23, I in them and you in me that they may be made perfect and one and that the world may know that you have sent me. The salvation of sinners reveals the savior of sinners. Somebody says, "Are are you saved?" Again, we're operating in a context where I get it. People don't usually ask that question in whatever we're calling, you know, North America today. I don't know if it's postmodern. I don't know if it's whatever it is. We got problems. And people don't usually wander up to Christians and say, "So, tell me how you got saved." Right? They they just don't. But assuming for a moment, well, it was through the sending of the son. It was through what we call in Christianity the incarnation, the infleshment, the divine word assumed our humanity. And then hopefully they'd say, "Well, why why would he do that?" So that he could do what we could never do. See, our our God is holy and our God is righteous and our God is just and our God must punish sin and sinners. And our God has promised to punish sin and sinners in what we call in Christianity everlasting hell. Is a place created for the devil and his angels. But all unsaved sinners are going to end up there as well. So hopefully they're interested. Well, so, so again, what's the significance of Jesus taking on humanity? Well, he lived a life of absolutely positively spotless obedience to that law. So, your questioner says, "Did he do that as an example?" And you as an honest believer says, "No, I mean, he did." Yeah, but that wasn't the primary focus. He did that because I could never do that. He did that because I like Solomon says and the sinner that that drinks iniquity like it's water. We needed a righteousness. We needed uh 33 years of obedience. I'm not sure that 33 was absolutely necessary. Don't pin me to that. Could it have been 23? Could I? That's a question for Aquinus and those guys. But we needed an obedience. Every jot and tit of obedience to the law is seen in our Lord. So hopefully the questioner is now interested. So So he assumed the humanity, your humanity, so that he could live for you. Yes. So that he could live for us. So So why did he have to die on that cross? Did Did he die for you, too? Yes. And why that? Because again, back to that earlier statement, God's holy, God's righteous, God's just, God must punish sin and sinners. And it's either he punishes sin and sinners in the person of his son on that cross or he punishes the sin and sinners in the persons of themselves. Hopefully by this time they're saying, "What? That means everlasting destruction?" Yeah, that means everlasting destruction. So, so what hope is there? Well, it's in that life. It's in that death. And all of that is sealed and confirmed and affirmed and ratified and brought to fruition in the resurrection on the third day. He was delivered up because of our offenses and he was raised for our justification. And the way to receive that asks the the questioner, do what do I have to give? Where do I have to go? What do I have to do? What do I have to buy? You look and you live. You believe and you'll be saved. There's a picture of this in the Old Testament. Again, you're answering the the the questioner here. There's a picture that that that that is constructed in the book of Numbers. Many times people read their scriptures and they they make it through Leviticus. They loyally lumber on and they make it to Numbers. Oh, that's it. Numbers holds gold for the patient reader. And one of those places is when the children of Israel grumbled against God. What happened when they grumbled against God? God sent fiery serpents to bite them. You say, "You must be real life of the party if you think that's encouraging. You You like that story? I like the remedy. I like what our Lord does with that remedy in John 3." See, the remedy was simple. Moses was told to make a brazen or a bronze serpent and lift it up in the wilderness. And anyone who was bitten by those fiery serpents, they looked and they lived. They weren't told to drag themselves over and kiss the foot of the serpent. They weren't told to suck the venom out first, spit it out, and then hopefully they might make it to the bronze snake. It was a look and live. Our Savior says in John 3, "Just as Moses lifted up the serpent, so also must the Son of Man be lifted up." That's right before even the the the the the the person that's asking questions. Right before the text that probably everybody who's ever lived knows. Isn't that amazing backdrop to God so loved the world that he gave his only begotten son that all the believing ones should not perish but have everlasting life. It's like that statement in John 3:16 is amazing. But backing it up just a bit to the Moses analogy, to the brazen serpent analogy, to the look and live motif, that's glorious. Now, if you haven't looked and lived, if you haven't believed the gospel, if you haven't looked at the one who lived for us, who died for us, and was raised again for us, may I encourage you to come to the Savior, to come to Christ in faith. Look at what he says. I in them and you in me, that they may be made perfect in one, and that the world may know that you have sent me and have loved them as you have loved me. Brethren, the the very conduct of the people of God, the redeemed sinner is calculated to preach redemption. Now, again, you know, my thoughts about, you know, preach the gospel at all times and when possible or necessary, use words. You're not going to be saved by looking at the virtue of a believer's life. You're not going to be saved at a at the dogy involved in a person's life. You need gospel. You need propositional revelation. You need the reality. Believe on the Lord Jesus Christ and you shall be saved. But in this context, Jesus seems to envision that when the church is functioning as she should, when that that that unity is present, that is a context where the redemptive truths of the incarnation and the great love of God is communicated to others. Don't you love that? How do you know God loves you? Well, the Bible tells me so. And this is one of those places. And have loved them. I love the comparative. As you have loved me. That ain't chump change love. That's the real deal. As you have loved me. The father loves the son. The son assumed our humanity. The son does what we're supposed to do. The son goes to the death uh goes to the death of the cross on our behalf. The son is raised again. This is my beloved son in whom I am well pleased. The father says at the mount of transfiguration at the baptism of our lord. He's got that approbation, that approval, that love, that fondness for his son. And Jesus says that that's the love the father has for us. Doesn't John celebrate this? Behold what manner the love the father has given unto us that we should be called the sons of God. It's an amazing reality that a unified corporate body of believers who have God most high as their Lord and Savior, Christ who came to redeem us from our sins. We have a powerful message to communicate to a lost and dying world. Well, in conclusion, believers are blessed. Believers are blessed. They have been saved by grace through faith in Jesus Christ. Verse 20, I do not pray for these alone, but also for those who will believe in me through their word. We've seen John many times in his gospel emphasize faith in Jesus. How do we receive Jesus? Believe. Just as Moses lifted up the serpent, so must the son of man also be lifted up. The implication is obvious. Look to him. Don't try to suck the poison of your own sin out of your arm and then drag yourself over to the cross. Look and live. Grace through faith. They enjoy communion with the triune God. That they also may be one in us and I in them. They have been joined with others in faith and brother brotherly love in what we call churches, local churches. They have been given glory by the sun. And it's not like that sash that was buried there by the river Euphrates. In this new covenant era to use the sashality, God has us around his waist for renown, for praise, and for glory. The church is to function as a trophy case celebrating the grace of our blessed God and the mission of the divine son. They have the privilege of declaring to the world that mission. Why do you guys meet on Sunday? Why do you do what we do? Because Jesus came into the world sinners to save. Why do you go to church so much? Because Jesus came into the world sinners to save. Why do you teach those kids that Bible? Cuz Jesus came into the world sinners to save. That's a perfectly appropriate response to every question you're ever asked. Because Jesus came into the world sinners to save. It's a good good response. And they enjoy the love of the father. If you ever doubt God's love, you should not only ponder John 3:16, you should ponder John 17:23, I in them and you in me, that they may be made perfect in one, and that the world may know that you have sent me and have loved them as you have loved me. What a glorious and wondrous statement concerning the love of the father for us as adopted sons and daughters of the living and true God. And in terms of Christ, what does this display about his glory? He has a confident expectation of gospel success. He has a confident expectation of gospel success. Just before Gethsemane, he says, "I do not pray for these alone, my immediate apostles, but also for those who will believe in me through their work." In other words, Gethsemane, the Sanhedrin, the Pontius Pilate's tribunal, the cross, that's not the end of Jesus. part of the hour with reference to Jesus, but the end of Jesus at least in terms of the the hour is resurrection, ascension on high, exaltation of the right hand of the father and current session where he must reign till he makes all of his enemies his foottool. And he has this confident expectation that there are going to be those who believe the gospel through the word of the apostles. He he says as much right here. I would suggest his glorious scene in the petition expressed to the father. Think about it. What is it that we pray for? We had an interesting thing in the last hour in our prayer meeting. We we get updates from from ministries in Cuba. And you know what they ask us to pray for? That the electricity would remain on. I had to share that. I've never prayed that on a Sunday morning. God, can you make sure the electricity comes on over there at 45592 Wellington Avenue? I I've never even thought of that. Just take it for granted. The electricity always comes on, doesn't it? Not if you're in Kami, Cuba. It It doesn't always come on. I thought But that's a interesting petition. Well, when we jump into this high priestly prayer, these are very interesting petitions for the apostles. Protection from the evil one, sanctification unto the holy one for all believers. I think those two are included for all believers as well. Unity and then future glory. God takes unity seriously. Why? Because the way that we conduct ourselves reflects maybe just in a small way what is true of God himself. In the same way that if we're screaming at each other and our neighbors are hearing it, they're getting the wrong message concerning Christ and his bride. Let us not undo by our works or our conduct what Christ has wrought. And I would suggest finally in terms of the glory of Christ, his accomplishment of redemption. He's not frustrated in his task. He doesn't fail in his task. He's not stopped in his task. Whether it be unbelieving Jews or a gutless, Pontious Pilot, he will accomplish the purpose for which the Father sent him. And that means a salvation of a great multitude that no man can number from every tribe and tongue and people and nation. I don't pray for these apostles alone, but I pray for those who will believe through their word. If that's Jesus' mentality with reference to the advancement of his kingdom on earth, it ought to be ours as well. Proclaim Christ and him crucified. Proclaim the glorious gospel of redemption. Talk to people about the incarnation and about the passion. Talk to people about the one whom the father sent. Because without the one whom the father sent, sinners are liable to the just and furious judgment of God most high. The one way of hope is to look and to live. Well, let us pray. Our father in heaven, we thank you for your word. We thank you for this high priestly prayer and what it teaches concerning our savior. What it teaches us concerning his emphases at this final part of his earthly ministry. What we see reiterated throughout the New Testament epistles even into the Old Testament. We see these things. We thank you for such a great salvation through such a great savior. And may you help us to constantly reflect upon the the love of the father for us. It is truly amazing. It baffles our minds that you would love such unloly ones. But we bless you and we praise you and we thank you for your sovereign grace that that made its way to our heart by your by your purpose and by your will. We ask now that you would be glorified. Help us to have a good Lord's day to sanctify the day to call it a delight. And we pray through Christ our Lord. Amen. Well, you can turn with me in your hymbooks to 572. 572. will stand as we sing [Music] together. Glory be to the Father and to the Son and to the Holy Ghost. As it was in the beginning, is now and ever shall be. world with [Music] our grace of the Lord Jesus Christ and the love of God and the communion of the Holy Spirit be with you all. Amen. Well, please be seated for a brief time of meditation and contemplation on the things of God.
