The Sanctifying Word Question #3: Of whom does Jesus make this request for sanctification? Why should this be of any concern to us? Why bother with something that seems to be so obvious? The significance of this recognition lies in the fact that while sanctification is brought about by the instrumentality of the Word of God, the actual effectiveness of the Word of God requires a work that only God Himself can produce. To be sure, the instrument of sanctification is the sacred Scriptures. But what is equally true is that God Himself is the Agent of sanctification. The Word of God possesses inherent power, but it is not a power that is independently efficacious. God Himself must make the inherent power of the Scriptures effectual in the experience of a Christian. It is not enough to have the sacred text alone, for the simple reason that the Word of God is not God. The Word is a scalpel, a tool, an instrument. God is the Surgeon, the Craftsman, the Performer. To be sure, sanctification will never happen apart from the Word of God. But the Word of God alone will not sanctify unless God is the One who animates it. If the experience of sanctification is desired, the Christian must take his cue from the Lord Jesus Christ at this very point: he must beseech the Father for this work. Undoubtedly, this is one of the primary reasons the Apostles devoted themselves to "prayer" as well as "the ministry of the Word" (Acts 6:4). In the final analysis, whether one is giving consideration to the personal reading of the Scriptures, or the hearing of the preached Word on the Lord’s Day, dependence upon the direct and immediate work of God for sanctification is absolute. Standing behind the instrumentality of the Word of God is the God of the Word. Question #4: For whom does Jesus make this request for sanctification? This continues to be true to this very hour. Evidences of the need for greater sanctification are replete in the life of every Christian. Though we make great strides in spiritual maturity, we can never forget that the aspiration of sanctification is conformity to the image of Christ. If growth occurs in our lives, then to God be all the glory. But there is still need for greater growth. If we have loved much, then to God’s grace be all the praise. But there still is need for deeper love. If we have served faithfully, then God will be glorified. But there is still unfinished service yet to render. For every Christian there is a greater faith to express, a deeper obedience to display, a more fervent worship to offer, and a more significant sacrifice to make. While justification is a momentary work, sanctification is a life-work. There will never come a moment in the life of an unglorified Christian when it can be said that he has been sufficiently sanctified. For this reason we can rejoice, that though this intercession of our Lord was initially made on behalf of His original disciples, He then extended its boundaries to include every one of us who have embraced Him by faith: "I do not ask in behalf of these alone, but for those also who believe in Me through their word" (Jn. 17:20). The Reason For This Request: "As Thou didst send Me into the world, I also have sent them into the world." For what reason does the Lord Jesus make this particular request of His Father in v. 17? The answer is found in the very next verse: "As Thou didst send Me into the world, I also have sent them into the world." As His Father had sent Him into the world, He was now about to send His disciples into the world. In reading the Gospels it becomes apparent that Jesus Christ was very much aware of His divine commission. His redemptive advent originated with the Father. In this chapter alone He speaks to this issue on five occasions (3, 18, 21, 23, 25). The epistle to the Hebrews refers to Jesus Christ as "the Apostle and High Priest of our confession" (Heb. 3:1). Jesus Christ had been officially sent out to accomplish a specific mission, and in so doing He bore a unique authority because of the One by whom He had been sent.6 In the same sense, therefore, these disciples would soon be sent out, and Jesus Christ would be their Sender. Of course, the ultimate expression of this commission would not occur until after the resurrection of Jesus (cf. 20:21), and its actual outworking not until Pentecost. However, so confident is our Lord of His own resurrection that He speaks of this sending proleptically. They were to be apostles, men under divine obligation to accomplish a specific mission. It is at this very point that the primary reason for the request of Jesus becomes evident: the extent to which these men would be effective in the carrying out of their role in the world would be in direct proportion to the degree in which they were sanctified in the truth. Their success in Gospel ministry would not be dependent upon their creativity, their abilities to administrate, or their skills at marketing. Their effectiveness would be, in large measure, determined by the extent to which they themselves would experience the life-transforming power of the Word of God. One can only imagine the tragic results that would have befallen these men had they attempted to engage the world apart from the progressive, sanctifying work of God. Almost immediately they encountered hostility: physical torture, imprisonment, the threat of death. They faced serious doctrinal aberrations, undoubtedly fostered by the Enemy himself, the Father of lies. Moreover, they were confronted with their own inherent susceptibilities to sin. Their official calling into apostolic ministry did not exempt them from the effects of their own residual depravity, a fact that the New Testament openly acknowledges.7 These obstacles to the success of the Gospel were formidable. Yet because of their existence, our High Priest prayed for the grace of sanctification, a work of divine origination whereby God, through the instrumentality of His Word, would progressively conform them to the image of His Son, thus fitting them to accomplish the work He had commissioned them to do.8 Success in Gospel ministry would necessitate an ever-deepening understanding of the truth, both cognitively and experientially, along with a resolute determination to proclaim and implement it without compromise. The Basis For This Request "And for their sakes I sanctify Myself, that they themselves also may be sanctified in truth." On what basis can the Lord Jesus bring before His Father this request for the sanctification of these men? Might it be on the basis of the exemplary commitment of these disciples? Such could hardly be the case, especially given the fact that their most notorious displays of unfaithfulness lay in the immediate future. Instead, Jesus could petition His Father for sanctifying grace on behalf of these men because His redemptive accomplishments on the cross would earn it for them. The sanctifying work of the Father would be the consequence of redemptive work of the Son. This is what is meant by our Lord when He says, "And for their sakes I sanctify Myself, that they themselves also may be sanctified in truth." When the eternal second Person of the Godhead left the glories of heaven to make atonement for His people He did not surrender His purity or holiness in any way. Rather, He added sinless humanity to His uncompromised deity. Therefore, when Jesus uses the term "sanctify" with reference to Himself He is obviously not speaking of greater growth into holiness. Instead, the emphasis is functional (cf. 10:36): "to set apart, to consecrate, to dedicate to God in a special way and for a particular purpose."9 Consequently, the point of Jesus is as follows: the sanctification of these men, and ultimately, of all true Christians, would be secured by His one act of self-consecration: His death on the cross. This, in turn, would supply the basis upon which He could ask His Father to sanctify these disciples in the truth, thereby equipping them for the work to which He would commission them. Three qualities of this self-consecration should be noted at this point. First of all, it is plainly evident that this self-consecration of Jesus Christ was voluntary. Notice that He does not use the passive voice: "And for their sakes I am sanctified." Instead, He employs the active voice: "I sanctify Myself." Jesus Christ was not passive about His cross-work. He was not coerced or manipulated into the work of redemption. No one dictated to Him. No power moved Him. No prayer invited Him. No welcome awaited Him. He came voluntarily. For this reason the Father loves Me, because I lay down My life that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father (John 10:17-18). I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered Himself up for me (Gal. 2:20). Therefore be imitators of God, as beloved children; and walk in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma (Eph. 5:1-2). Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross (Ph. 2:5-8). For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; who does not need daily, like those high priests, to offer up sacrifices, first for His own sins, and then for the sins of the people, because this He did once for all when He offered up Himself (Heb. 7:26-27). Do you realize the implications of this act of self-consecration? Our Lord willingly set Himself apart to experience the vilest of reproaches and the most degrading of indignities. Moreover, He consecrated Himself as the bulls-eye for His Father’s wrath against sin. And this He did, not for people who were good or worthy or deserving or even undeserving. He willingly endured the horrors of the cross for a people who were ill-deserving. Moved by nothing other than His own sovereign volition the eternal Son of God sanctified Himself. Why is there need for such emphasis at this point? Because no other aspect of the atonement so powerfully magnifies the greatness of Christ’s love as does the voluntary nature of it. Had He been forced against His will to die on the cross, there would have been very little reason to wonder at such infinite condescension. But, when it becomes apparent that He approached Golgotha’s terror willingly, we are overwhelmed at the immensity of His love. The immortal words of Wesley come to reflect the exclamation of our own hearts: "He left His Father’s throne above (so free, so infinite His grace!) Oh! how wonderful is this love of Christ! Compulsion did not bring Him to the Cross, persuasion did not induce Him to undertake the work of our redemption; but His own love—love to His Church, His bride—bore Him on her soft wings from His throne in Glory to the deepest abasement and suffering on earth. It was love—love to His Church, His people—that moved Him to veil His glory and appear in human form; it was love that led Him through the whole course of His obedience and sufferings, and that brought Him at last to Golgotha’s fearful mount of doom. And so far as we are concerned, no other explanation can ever be given of it but free, unmerited, sovereign, boundless love: ‘I sanctify Myself.’ I do it all Myself.10 Secondly, it is plainly evident that this self-consecration of Jesus Christ was particular. For whom does Jesus sanctify Himself as a redemptive sacrifice? "And for their sakes . . ." For good reason this chapter has been referred to as the "High Priestly Prayer" of Jesus Christ. This ascription is built upon the premise that Jesus is the fulfilment of the old covenant priestly office, an office that expressed itself primarily in the carrying out of a dual work: the making of intercession and the offering of substitutionary sacrifice. In addition, these two priestly functions were co-extensive. That is to say, the people for whom the high priest would make intercession and atonement were one and the same. When the high priest entered into the holy of holies he prayed for the people of Israel, a fact wonderfully symbolized by the breastpiece he wore containing the names of the twelve tribes (Ex. 28:15-21). Moreover, when he proceeded to offer an atoning sacrifice he did so on behalf of the same people: the people of Israel. Without the slightest hesitation, the New Testament sets forth Jesus Christ as the great and ultimate High Priest. He has perfectly fulfilled the dual work foreshadowed under the old covenant: at Calvary He made atonement by the means of a substitutionary sacrifice; at the right hand of the Father He lives to make intercession. But more to the point here, as was the case with the priests of old, those for whom Jesus prays and makes atonement are one and the same. His High-Priestly work is also co-extensive. Consider this with a bit more scrutiny. For whom does Jesus make intercession in this High Priestly prayer? I ask on their behalf; I do not ask on behalf of the world, but of those whom Thou hast given Me; for they are Thine; and all things that are Mine are Thine, and Thine are Mine (John 17:9-10). In His own words, Jesus makes clear that He does not pray for the world (in this context, those who were highly antagonistic to Him), but only for those who belong to Him by way of divine prerogative. Stated simply, His intercession is distinctly particular. For whom, then, does Jesus exercise His second priestly function, that of making atonement? "And for their sakes I sanctify Myself" (v. 19). It is plainly evident that the self-consecration of Jesus Christ was equally particular. Joseph, son of David, do not be afraid to take Mary as your wife; for that which has been conceived in her is of the Holy Spirit. And she will bear a Son; and you shall call His name Jesus, for it is He who will save His people from their sins (Mt. 1:20-21). I am the good shepherd; the good shepherd lays down His life for the sheep. I am the good shepherd . . . and I know My own, and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep (Jn. 10:11, 14-15). Husbands, love your wives, just as Christ also loved the church and gave Himself up for her (Eph. 5:25-28). The emphasis of this last passage is not only upon the enormity of love that a husband is to display to his wife, but on the particularity of it. Should a husband love his wife in a way that he loves no other woman? Absolutely. But on what grounds can such an assertion be made? Paul’s apostolic mandate is justified by the particular love with which Jesus Christ has loved His bride, the Church. One of the great hymns of heaven takes up the idea of particularity as it relates to the efficacy of the death of Christ: Worthy art Thou to take the book, and to break its seals; for Thou wast slain, and didst purchase for God with Thy blood men from every tribe and tongue and people and nation (Rev. 5:9). This redemption was particular, as indicated by the partitive "from." The word "men" is italicized in the NASB to indicate that it is supplied to give sense to the partitive phrase. It is "men" or "a people" or "some" from every tribe and tongue and people and nation who are purchased by the blood of the Lamb, not all without exception. The "from" must be noticed. The text does not say that the Lamb purchased every tribe and tongue and people and nation, but "men from" such entities. When Jesus Christ triumphantly exclaimed, "It is finished!" He meant what He said, not just potentially for all men, but in actuality for His own. To affirm an unlimited atonement is to become susceptible to universalism, because the Bible is explicit concerning the efficacy of the accomplishments of the cross. Thirdly, it is plainly evident that this self-consecration of Jesus Christ was purposeful. The cross was filled with specific intention: ". . . that they themselves also may be sanctified in truth." Jesus Christ purchased a full and complete salvation for His people; a salvation that included the work of sanctification. For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus; who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds (Ti. 2:11-14). In a text mentioned earlier, Paul sets forth two of the specific intentions of the cross, one immediate and one ultimate, both of which are introduced by purpose clauses: Husbands, love your wives, just as Christ also loved the church and gave Himself up for her . . . The cross is not only the verification that Jesus has purchased His bride, it is also the assurance that He will purify her. This is why it is proper to insist that a truly saved person cannot live forever in an unrepentant lifestyle. To allow this is to deny the efficacy of the cross, and it is to make Paul a liar. Sanctification will always follow justification because both were secured at Calvary. The purpose of the death of Christ was not merely to keep a group of people from eternal judgment, but to make the bride of Christ beautiful for her wedding.
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