THE NAME OF THE FATHER
by W Carl Ketcherside

In John 17:6 Jesus declares that he had manifested the name of the Father unto the men given to him out of the world. It is an interesting observation. The word “manifestation” in our language literally means “struck by the hand.” That which one feels becomes evident, apparent or obvious. In the Greek it is phaneroo, a word which always has about it the quality of light. “Whatsoever doth make manifest is light” (Ephesians 5:13). Jesus turned the flashlight on the name of God. He held the lantern so they could see plainly what was involved.

We use a name simply for identification. It meant much more among the Jews. It was used by them to describe the sum of all the attributes which made up nature or character. It refers to the qualities or traits which distinguish an individual. “To manifest the name” of the Father, meant simply to demonstrate to the men the mighty power and purpose of God’s name. Demons were cast out in that name (Mark 9:38). Mighty works accompanied it. The apostles belonged to God before they belonged to Christ. God gave them to Jesus. It was the Spirit of the Father which spoke in them (Matt. 10:20). The expression “kept thy word” means more than to merely have in possession. It is used for Peter being kept in prison (Acts 12:5). It is used of the guards who kept the door (Acts 12:6). It means to guard, to stand watch, to protect.

As a result of the closeness and intimacy with the apostles they knew the origin of all things that Jesus had received. The authority, the power, the teaching, were all from the Father. The words which he gave them convinced them of the divine origin of Jesus. They believed that he had been sent of the Father. In reciprocal love Jesus prayed for them. He did not pray for the world. It is interesting that the word world is kosmos. It refers to the universe as an orderly system, the created world in symmetrical beauty. Our word cosmos is derived from it, a flower of exquisite orderly beauty.

In this instance, Jesus did not pray for all the inhabitants of the world, although God loved them (John 3:16). But he had been given certain ones out of the world, and he prays for them specifically. This does not indicate any less interest in the world. It is only as the select group of apostles functions faithfully that the world has any chance of being rescued and saved. He points out that “all mine are thine.” This should be true of all. But the reverse “all thine are mine” could be said only by Jesus. Glory accrued to him from the fact.

We now learn the meaning of “the hour is come.” Jesus’s span on earth is over. He has finished the task assigned to him. He is returning to the Father and will be in the world no longer. He is leaving the region of the created for the realm of the uncreated, the presence of the Father. But the apostles will remain in the world. They will be subject to its brutality and misunderstanding, its sorrow and death. His work is being committed to human hands. And He prays that God will keep them through His name. All of the power, energy, protection and loving care that are part of the divine character will be directed toward their preservation for the supreme task now being left in their hands.

Nothing is more important than their oneness. For more than three years Jesus has “discipled” them. The “sons of thunder”, the tax collector for Rome, the Galilean zealot, all of the motley group that walked and talked with him. They have observed, watched and studied his methods. They have absorbed and assimilated his approach to the human predicament. But all of this will go for nought if they prove to be unable to work together in mutual respect. Men require not only an admonition to be one. They also need an example. Precepts are important and idealistic, but we need something practical to use as a model or pattern.

No greater demonstration of oneness is found in the universe than that which exists between God and Christ. “That they may be one as we are.” We must aspire to divine oneness in the midst of a strife-torn world. In spite of our varied personalities, often distorted and disintegrated, we must seek earnestly to bring them under the reign of Jesus that we may be one with others. Often, without realizing it, we seek to be one on our terms. We must abandon all such stubborn fancies and seek to be one on his terms. What a difference it makes when we sit down amid turmoil and ask ourselves, “What would Jesus do in my situation?”

When Jesus used the three little words “as we are,” he was pointing to the only perfect oneness between two individuals in the whole universe. Both were sinless, infallible, and unfailing. We can aspire to the oneness which characterizes them. It gives us a goal. It provides meaning of life. The fact that we will not attain it does not lessen its importance as that for which we always strive.

Jesus and the apostles were a close unit while on earth. Their humanity motivated the men to say and do strange things. A gentle rebuke put them in their places. They were kept, not in the name of Jesus, but guarded in the name of the Father. This shows its protective power. The only one lost from the intimate little circle was “the son of perdition.” It is interesting that Jesus does not designate him by name. Perdition is from apoleia, destruction. It is once rendered damnation in 2 Peter 2:3. The scripture which was fulfilled is a good example of two-fold meaning in the fulfillment of prophecy, for Jesus may have had reverence to Psalm 109:8. But the fact that it was divinely-interpreted, as well as divinely-given, is assurance enough for us.

In any event, Judas was the only one of the apostles who was a Judean, as was Jesus. The rest were Galileans. Iscariot was not a second name. It meant “man of Kerioth,” a small town in Judea. He was the only one who was lost! —4420 Jamieson, Apt. 1C, St. Louis 63109