CHAPTER I.

INTRODUCTION.

THE prayers of men furnish us with more accurate data for estimating their characters than either the most voluminous compositions or the largest traditional collections of their conversations or public discourses, seeing that they enable us to judge more particularly respecting their inner life, which, strictly speaking, is the only real life of any man, and from which alone his character springs. If this is true of men, it is more especially true concerning the Lord Jesus Christ.

We e are not losing sight of the fact that, in His private life and public ministry, Jesus both said and did those things which were pleasing to God, and which, at the same time, gave evidence to His having come from God. In His prayers, however, we feel that we are in the company of one who, although in the form of man, can be no less a personage than God manifest in the flesh.

It is to be regretted that only a few of our Saviour's prayers have been handed down to us, such as the

model prayer for His disciples (Matt. vi. 13), brief thanksgivings (Matt. xi. 25, 26; John vi. 11, xi. 41, 42), the petition in the Garden of Gethsemane (Matt. xxvi. 39), and that which He offered on the cross on behalf of His murderers (Luke xxiii. 34), in addition to that which is contained in John xvii.

We may search the literary treasures of all ages in vain to find anything approaching this remarkable prayer, which our Saviour offered a few hours before His crucifixion on behalf of His disciples, as well as for His people in all subsequent ages. The wisest and best of men have ever confessed it to be superior to all mere human productions, lifting, as it does, the veil which hides both the past and future from the eyes of men, and enabling us to see what the desires of our Father and Jesus Christ our Saviour are concerning us. The celebrated Bengel observes that it is "the simplest in language, the profoundest in meaning in all Scripture." Barnes says, "It is perhaps the most sublime composition to be found anywhere." Schaff says, "The words are as clear and calm as a mirror, but the sentiments as deep and glowing as God's fathomless love to man, and all efforts to exhaust them are in vain." Owen speaks of it as "Christ's almighty fiat, addressed to the Father, as Him from whom He came forth, and as the One that had covenanted to save and bless all who, by the drawing of His ineffable love, had come to Jesus." Tholuck says, "If in any human speech divinity is manifest, and

sublimity is joined to condescending humility, it is in this prayer." De Wette, notwithstanding his general departure from evangelic doctrine, says: "Here all the parting discourses are summed up and raised to the highest pitch of thought and feeling. It is beyond a doubt the sublimest part of the evangelical tradition, the pure expression of Christ's lofty consciousness and peace of God." Luthardt well observes, that "neither in the Scriptures nor in the literature of any nation can there be found a composition which, in simplicity and depth, in grandeur and fervour, may be compared with this prayer. It could not be invented, but could proceed only from such a consciousness as the one which speaks here. But it could be preserved and reproduced by a personality so wholly devoted and conformed to the personality of Jesus as the evangelist." Meyer speaks of it as being "the noblest and purest pearl of devotion in the New Testament." Luther wrote, "It is verily an exceeding fervent, hearty prayer; a prayer wherein He discovereth, both unto us and to the Father, the abysses of His heart, and poureth forth its treasures." He adds, it is "plain and simple in sound, yet is so deep, rich, and broad that no one can fathom it." In his last sickness, John Knox directed his wife and secretary to arrange "that one of them should every day read to him, with a distinct voice, the seventeenth chapter of the Gospel according to John, the fifty-third of Isaiah, and a chapter of the Epistle to the Ephesians.”

This was complied with during the whole time of his illness.

It will be found on prayerfully examining three or four chapters which precede and follow this remarkable and comprehensive prayer of our Saviour, that it is closely connected with His teaching, suffering, death, resurrection, ascension to His Father's right hand, and coming again for the purpose of gathering His people to Himself.

In His last discourse, to which reference has just been made, our Lord's disciples were invited to the enjoyment of peace by the exercise of faith and hope in Him, as well as in the Father whom He had made known unto them. They had been apprised of His departure, whither He was going, and for what purpose. He had also spoken of Himself as the Way, and the Truth, and the Life; and assured His disciples that, in knowing Him thus, the Father would be known by them as their Father. In referring to His works, He said they gave evidence of His oneness with the Father, and showed that advantages would accrue to those who believed in Him and prayed to the Father in His name. Directions had been given as to the manner in which His followers could show their love to Him. Allusion had been made to the uninterrupted union existing between Himself and His disciples and the Father, in and through Him, notwithstanding His absence from them for a season. Reference had also been made to the fact that believers