If you ever wondered or have been overwhelmed by the insults from Atheists saying how stupid and ignorant Christin’s are, and if then you spent some time waiting for the evidence to be put forward and none comes up.
Don’t worry about this, stay firm this is exactly what is to be expected just look at how Jesus is praying for his church, that is you and me (If you are follower of Christ).
John 17:12 When I was with them I kept them safe and watched over them in your name that you have given me. Not one of them was lost except the one destined for destruction,41 so that the scripture could be fulfilled.42 17:13 But now I am coming to you, and I am saying these things in the world, so they may experience my joy completed in themselves. 17:14 I have given them your word,45 and the world has hated them, because they do not belong to the world,46 just as I do not belong to the world.47 17:15 I am not asking you to take them out of the world, but that you keep them safe48 from the evil one.49 17:16 They do not belong to the world50 just as I do not belong to the world. 17:17 Set them apart52 in the truth; your word is truth. 17:18 Just as you sent me into the world, so I sent them into the world.53 17:19 And I set myself apart54 on their behalf, so that they too may be truly set apart.56
At that point I guess you would have to start questioning their assertion, on top of that, if you come across a young 18 year old “know it all” who starts telling you that you should get a life, despising all the life’s experience that you may have had, you need to start going beyond what is being said and understand what is driving their aggression. Often its enough simply to ask “what makes them so angry?”, and if honest and open enquiry is not what they are after, its probably time as Jesus put it to stop waisting your time, and concentrate your effort elsewhere.
7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.8
Further more if you are at times wondering at the massive gap between how you perceive and understand the world and how those who embrace hatred of Christian teaching, then here is some more comforting stuff that may bring you some encouragement.
1 Cor 3:18 Guard against self-deception, each of you.18 If someone among you thinks he is wise in this age, let him become foolish so that he can become wise. 3:19 For the wisdom of this age is foolishness with God. As it is written, “He catches the wise in their craftiness.” 3:20 And again, “The Lord knows that the thoughts of the wise are futile.” 3:21 So then, no more boasting about mere mortals! For everything belongs to you, 3:22 whether Paul or Apollos or Cephas or the world or life or death or the present or the future. Everything belongs to you, 3:23 and you belong to Christ, and Christ belongs to God.
Defend the word
8 8 tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
18 18 tn Grk “let no one deceive himself.”
41 tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).
sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.
42 42 sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.
45 45 tn Or “your message.”
46 46 tn Grk “because they are not of the world.”
47 47 tn Grk “just as I am not of the world.”
48 48 tn Or “that you protect them”; Grk “that you keep them.”
49 49 tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponērou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponēron), “that which is evil,” or the masculine ὁ πονηρός (ho ponēros), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13–14, 3:12, and 5:18–19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.
50 50 tn Grk “they are not of the world.” This is a repetition of the second half of v. 14. The only difference is in word order: Verse 14 has οὐκ εἰσὶν ἐκ τοῦ κόσμου (ouk eisin ek tou kosmou), while here the prepositional phrase is stated first: ἐκ τοῦ κόσμου οὐκ εἰσίν (ek tou kosmou ouk eisin). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation.
52 tn Or “Consecrate them” or “Sanctify them.”
sn The Greek word translated set…apart (ἁγιάζω, hagiazō) is used here in its normal sense of being dedicated, consecrated, or set apart. The sphere in which the disciples are to be set apart is in the truth. In 3:21 the idea of “practicing” (Grk “doing”) the truth was introduced; in 8:32 Jesus told some of his hearers that if they continued in his word they would truly be his disciples, and would know the truth, and the truth would make them free. These disciples who are with Jesus now for the Farewell Discourse have continued in his word (except for Judas Iscariot, who has departed), and they do know the truth about who Jesus is and why he has come into the world (17:8). Thus Jesus can ask the Father to set them apart in this truth as he himself is set apart, so that they might carry on his mission in the world after his departure (note the following verse).
53 53 sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.
54 tn Or “I sanctify.”
sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (ἁγιάζω, hagiazō). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).