John 17:15 I pray not that you should take them out of the world, but that you should keep them from the evil. Notice - I. THE NEGATIVE PART OF THIS PRAYER. "I pray not," etc. 1. It was not his wish that they should be taken out of the material world. Although he was about to leave it, by an ignominious death, yet his death did not make theirs necessary. Their death would neither decrease nor increase his agonies. Some think that because they die that all should follow. But Christ was so far from being selfish, that he was willing to die that his disciples might live and remain. (1) Christianity does not in itself shorten life, but rather lengthens it. It has been the occasion of death, but never its direct cause. It has a direct tendency to increase life in length, and invariably in breadth and depth; sometimes in sum, always in value; sometimes in days and years, as in the case of Hezekiah; always in usefulness and influence, as in the case of Jesus. Heaven is not jealous of her children's physical and material enjoyment on earth. The tenant shall remain as long as the house stands, and when it crumbles, Heaven will receive him into her mansions. (2) Christianity does not incapacitate man to enjoy the material world. On the contrary, it tunes the harp of physical life, sweetens the music of nature, paints its landscape in diviner hues, beautifies its sceneries and renders them all sublime and enchanting. The material world to man is what his inward and spiritual nature makes it. Christianity fills the world with joy; embroiders its clouds with love, tinges even its winters with goodness; makes the thunder rattle kindness as well as power, and the storm to speak of mercy as well as majesty. It fills the world with sunshine, and makes it, not a dreadful prison, haunts of demons, but the thoroughfare of angels, the nursery of happiness, the temple of God and the gate of heaven. 2. It was not his wish that they should be taken out of the social world, but that they should remain in it. Sociality was one of his own characteristics. Christianity opens and not shuts the door of society, and brings man into closer union with his fellow. Bigotry, priestcraft, and religious prejudice have banished many from society, and imprisoned many a Bunyan; but pure Christianity, never. Its direct tendency is to sanctify and bless all the relationships of life, and refine and inspire our social interests. Christ said, "Let your light shine," not on the mountain-top, in the lonely wilderness, not in the secluded cloister or nunnery, but "before men" -in the fair and in the market, in the busy exchange and behind the counter, among the throngs of men. 3. It was not his wish that they should be taken out of the troublesome and wicked world. This world was then, and is now, "a world of great tribulation." Still it was not his wish to take-his disciples from even this. Not that he took any pleasure in their pain - far from it; he bore as much of it as he possibly could - but because he had greater regard for their eternal good even than for their temporal comforts. Tribulation is the only way to life. This he had himself; and the servant is not greater than his Lord, but must enter life in the same way. 4. Christ recognizes the Father's right to take them hence when he pleased. They were his, and their lives absolutely at his disposal. The world cannot drive the Christian hence when it pleases, but when the Father pleases. When it appears to do so, it is only a servant, and acts by permission. The believer's life is not at the mercy of the world, but at the mercy of the Father. 5. While recognizing his right to take them hence, still it was not his wish that they should be taken then. And why? (1) Because Christ had much to do on and in them in the world. They were not yet ready to depart. They had not yet completed their earthly education. They had not yet been in the school of the "Comforter." They had made some progress, but very far from perfection. Much had to be done with regard to their spiritual life which could not be so well done in any other state. This world was a furnace to purify them, and the great Refiner and Purifier saw that they were not fit to be taken out. (2) Because they had much to do for Christ and the world. The Father had given them to Jesus for a special work - to be witnesses of his life, death, resurrection, and ascension, and to publish the story of his love and the facts of his earthly history to the ends of the earth. This must be done before they could be honorably taken home. They could serve the Master and their generation better here than elsewhere. (3) The new earth and its King could not afford to lose them yet. The wicked world wished to drive them hence; but it knew not what was best for its good, and it was under the control of infinite benevolence. The farmer, in disposing of his corn, must take care of some for seed. Heaven must not take the disciples away; else what will the world do for seed, Jesus for laborers, the gospel for tongues to publish it, and the Gentiles for salvation? They were more needed now on earth than in heaven. Heaven could do for some time without them. The golden harps could afford to wait; but the world could not afford to wait long for the water of life. The earth could not afford more than to give Jesus back at once, and he could do more good there through his Spirit than here; could send supplies down from above to his friends, and open fire from the heavenly batteries on the foe. The disciples could better attack him from this side, so as to place him between two fires, etc.; cause him to surrender his captives by the thousands. Not one of them could now be missed. Each one had a special duty, and was specially trained for it, and the departure of even one would be a loss to the world and to Jesus. II. THE AFFIRMATIVE PART OF THE PRAYER. "That thou shouldest keep," etc. 1. The evil which is in the world is recognized. "Keep them from the evil" -the evil one. There are in this world many wicked men and wicked spirits, but there is one standing alone in wickedness, and in opposition to goodness, to God and man. He has succeeded to attract a large following of the same character as himself; but he keeps ahead of them all in wickedness, and the eye of Christ could single him out among the black throng, and point to him as the evil one, or the evil thing. As there is an evil one, there is an evil thing, an evil principle, power, and influence. The evil assumes many forms. The form in which it was most dangerous to the disciples now was apostasy from Christ, and this is the only form in which it can really conquer. It is fully recognized and revealed by Christ in all its forms, magnitude, and danger. 2. A distinction is made between the world and the evil. It is not the world as such is evil, but evil is in the world. The world does not make men evil, but men make the world. There is in the world an evil one and an evil thing, which prostitute its holy and good laws and forces to answer their ends. No one had the fever of sin by contact with the objects of nature. No one was morally contaminated by fellowship with the sun anti stars. No one was corrupted by listening to the blackbird's song or the nightingale's warble. The world as such is in sympathy with good and against evil. "For the whole creation groaneth," etc. 3. To keep the disciples in the world from the evil is preferable to taking them at once out of it. (1) This plan recognizes the advantage of this world as a sphere of moral government and discipline. The highest training for a soldier is on the battle-field. The best training for a mariner is on the ocean, and in an occasional storm; he cannot attain this on dry land. The best sphere of moral discipline is in a world where there is good and evil. In hell there is only evil without any good. In heaven there is only good without any evil. In this world there are both, and it is specially advantageous to choose the one and reject the other. Christianity keeps a man from sin, and not sin from him; eradicates from his heart the love of it, and implants in its stead the love of purity. A change of world would not in itself change character. The elements of sin in the soul would break out in heaven itself. (2) This plan is more in harmony with the ordinary arrangements of Providence. It is an original arrangement of Providence that this world should be populated, and that each man should live a certain number of years - the allotted period of time. Christ does not wish to interfere with this arrangement with regard to his followers, but let them live the lease of life out, to do battle with sin, as the salt of the earth and the light of the world. The wheels of providence and grace fit into each other and revolve in perfect harmony. There is no special warrant wanted to take them hence, no special train required to take them home. (3) This plan demonstrates more clearly the courage of Jesus. Although he knew that earth and hell were getting madder and madder against them, and would be madder still, yet he had no wish that they should be taken hence. He remained in the world to the last till he finished his work, and he had sufficient confidence that his followers would do the same. He is willing that they should undergo the same test. This is Divine heroism worthy of the Captain of our salvation. To keep them from the evil by their removal from the world would appear somewhat like beating a retreat; but the word "retreat" was not in his vocabulary. (4) This plan more fully demonstrates the wisdom and moral power of Christianity. To make them victorious in the fight, and reach the desired haven in spite of the severest storms. Great power would be manifested in keeping the Babylonian youths from the fire, but a far greater power was manifested in keeping them in the fire from being injured by the flames. To take the disciples Out of the world miraculously would manifest Divine power, but to keep them in the world from the evil manifested a miracle of grace and of the moral power of Christianity. The one would be the skill of a clever retreat, but the other the glory of a moral victory. (5) This plan involves a completer and more glorious personal victory over evil and the evil one. Jesus was very desirous that his disciples should be personally victorious, and conquer as he conquered. This must be done in the world in personal combat with the evil. There is no real and ultimate advantage in a mechanical or artificial diminution of evil, and strategic victory over the evil one. He will only gather his forces and rush out with greater vehemence and success. The policy of our great General was to let him have fair play - let him appear in full size, in his own field, and have full swing, as in the case of Job; then let him be conquered under these circumstances. The victory is final, complete, and most glorious. 4. To keep the disciples from the evil was now Jesus chief concern. This was the struggle of his life and death, and the burden of his parting prayer. "That thou shouldest keep," etc. As if he were to say, "Let them be poor and persecuted, tempest-tossed and homeless; let them be allied to want and wedded to death; but let them be kept from the evil. Not from hell, but from the evil; there is no hell but in the evil." How many there are who are more anxious to be kept from every evil than from the evil - from complete apostasy from the truth, and backsliding from Christ! This was his chief concern for his followers, and should be the chief concern of his followers for themselves and for those under their care. 5. In order to be kept from the evil, the disciples must be within the mediatory prayer of Christ and the safe custody of the Father. In order to be saved from a contagious disease, we must keep from it or have a powerful disinfectant. The world is full of the fever of sin, and we have to do continually with the patients; we live in the same house. And there is but one disinfectant which can save us, i.e. the mediation of Jesus and the Father's loving care. Jesus knew the danger in which his disciples were - how weak and helpless they were in themselves, how prone and exposed to the evil. The evil one, "the roaring lion," watched for the departure of their Master in order to rush on them; but as a tender mother, in going from home, leaves her children in the care of some trustworthy one, charging such to keep them from danger, especially from the fire; so our blessed Lord, before he left the world, left his disciples in good custody and safe hands, those of the Father, praying him to take care of them, especially to keep them from the evil. Before the great departure at Jerusalem, he insured all his most valuable property in the office of his Father's eternal love, of which he was the chief Agent; and insured it so not only as to have compensation in case of loss, but against any loss at all. "Holy Father, keep," etc. The house was insured before, and was safe, and there was no need of a rush out of it; but now he insures the tenants. The premium he had paid on the cross. This is the only safe insurance from evil. We wonder often how we have escaped from the evil in many a dark hour; but the insurance was the secret. - B.T. Parallel Verses KJV: I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.WEB: I pray not that you would take them from the world, but that you would keep them from the evil one. |
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