Text -- John 17:1-18 (NET)

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward to heaven and said, “Father, the time has come. Glorify your Son, so that your Son may glorify you– 17:2 just as you have given him authority over all humanity, so that he may give eternal life to everyone you have given him. 17:3 Now this is eternal life– that they know you, the only true God, and Jesus Christ, whom you sent. 17:4 I glorified you on earth by completing the work you gave me to do. 17:5 And now, Father, glorify me at your side with the glory I had with you before the world was created.

Jesus Prays for the Disciples

17:6 “I have revealed your name to the men you gave me out of the world. They belonged to you, and you gave them to me, and they have obeyed your word. 17:7 Now they understand that everything you have given me comes from you, 17:8 because I have given them the words you have given me. They accepted them and really understand that I came from you, and they believed that you sent me. 17:9 I am praying on behalf of them. I am not praying on behalf of the world, but on behalf of those you have given me, because they belong to you. 17:10 Everything I have belongs to you, and everything you have belongs to me, and I have been glorified by them. 17:11 I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them safe in your name that you have given me, so that they may be one just as we are one. 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, so that the scripture could be fulfilled. 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, and the world has hated them, because they do not belong to the world, just as I do not belong to the world. 17:15 I am not asking you to take them out of the world, but that you keep them safe from the evil one. 17:16 They do not belong to the world just as I do not belong to the world. 17:17 Set them apart in the truth; your word is truth. 17:18 Just as you sent me into the world, so I sent them into the world.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 17:1

Lifting up ( eparas ).

First aorist active participle of epairō , old and common verb with ophthalmous (eyes) as in Joh 4:35; Joh 6:5; Joh 11:41.

Robertson: Joh 17:1

Father ( Pater ).

Vocative form as in Joh 16:5, Joh 16:11; Joh 11:41, Christ’ s usual way of beginning his prayers. It is inconceivable that this real Lord’ s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather "the tenacious memory of an old man recalling the greatest days of his life"(Bernard), aided by the Holy Spirit promised for this very purpose (Joh 14:26; Joh 16:13.). Jesus had the habit of prayer (Mar 1:35; Mar 6:46; Mat 11:25.; Luk 3:21; Luk 5:16; Luk 6:12; Luk 9:18, Luk 9:28; Luk 11:22, Luk 11:42; Luk 23:34, Luk 23:46; Joh 11:41; Joh 12:27). He prayed here for himself (Joh 17:1-5), for the disciples (Joh 17:6-19), for all believers (Joh 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Mat 6:9-13. The hour for his glorification has come as he had already told the disciples (Joh 13:31.; Joh 12:23).

Robertson: Joh 17:1

Glorify thy Son ( doxason sou ton huion ).

First aorist active imperative of doxazō , the only personal petition in this prayer. Jesus had already used this word doxazō for his death (Joh 13:31.). Here it carries us into the very depths of Christ’ s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, "that the Son may glorify thee"(hina ho huios doxasēi se ). Purpose clause with hina and the first aorist active subjunctive.

Robertson: Joh 17:2

Authority over all flesh ( exousian pasēs sarkos ).

Sarkos is objective genitive. Stupendous claim impossible for a mere man to make. Made already in Mat 11:27; Luk 10:22 (Q, the Logia of Jesus, our earliest known document about Jesus) and repeated in Mat 28:18 after his resurrection.

Robertson: Joh 17:2

That ( hina ).

Secondary purpose with hina dōsei (future active indicative) carrying on the idea of hina doxasēi . See Joh 13:34; Joh 17:21 for hina ,kathōs ,hina .

Robertson: Joh 17:2

Whatsoever ( pān ho ).

A peculiar classical Greek idiom, the collective use of the singular pān ho as in Joh 6:37, Joh 6:39 and ho in Joh 17:24 and the nominative absolute ( nom. pendens ) with autois (to them), the dative plural explaining the construction. See Robertson, Grammar , p. 653.

Robertson: Joh 17:3

Should know ( ginōskōsin ).

Present active subjunctive with hina (subject clause), "should keep on knowing."

Robertson: Joh 17:3

Even Jesus Christ ( Iēsoun Christon ).

See Joh 1:17 for the only other place in John’ s Gospel where the words occur together. Coming here in the Lord’ s own prayer about himself they create difficulty, unless, as Westcott suggests, Christon be regarded as a predicate accusative, "Jesus as the Christ"(Messiah). Otherwise the words would seem to be John’ s parenthetical interpretation of the idea of Jesus. Lucke thinks that the solemnity of this occasion explains Jesus referring to himself in the third person. The knowledge of "the only true God"is through Jesus Christ (Joh 14:6-9).

Robertson: Joh 17:4

I glorified thee on the earth ( egō se edoxasa epi tēs gēs ).

Joh 17:3 is parenthetical and so Joh 17:4 goes on after Joh 17:2. He had prayed for further glorification.

Robertson: Joh 17:4

Having accomplished ( teleiōsas ).

First aorist active participle of teleioō , old verb from teleios (perfect). Used in Joh 4:34 by Jesus with to ergon as here. That was Christ’ s "food"(brōma ) and joy. Now as he faces death he has no sense of failure as some modern critics say, but rather fulness of attainment as in Joh 19:30 (tetelestai ). Christ does not die as a disappointed man, but as the successful messenger, apostle (apesteilās , Joh 17:3) of the Father to men.

Robertson: Joh 17:4

Thou hast given ( dedōkas ).

Perfect active indicative of didōmi , regarded as a permanent task.

Robertson: Joh 17:5

With thine own self ( para seautōi ).

"By the side of thyself."Jesus prays for full restoration to the pre-incarnate glory and fellowship (cf. Joh 1:1) enjoyed before the Incarnation (Joh 1:14). This is not just ideal pre-existence, but actual and conscious existence at the Father’ s side (para soi , with thee) "which I had"(hēi eichon , imperfect active of echō , I used to have, with attraction of case of hēn to hēi because of doxēi ), "before the world was"(pro tou ton kosmon einai ), "before the being as to the world"(cf. Joh 17:24). It is small wonder that those who deny or reject the deity of Jesus Christ have trouble with the Johannine authorship of this book and with the genuineness of these words. But even Harnack admits that the words here and in Joh 17:24 are "undoubtedly the reflection of the certainty with which Jesus himself spoke"( What Is Christianity , Engl. Tr., p. 132). But Paul, as clearly as John, believes in the actual pre-existence and deity of Jesus Christ (Phi 2:5-11).

Robertson: Joh 17:6

I manifested ( ephanerōsa ).

First aorist active indicative of phaneroō (from phaneros , manifest). Another word for claiming successful accomplishment of his task as in Joh 17:4 with edoxasa and in Joh 17:26 with egnōrisa .

Robertson: Joh 17:6

Whom ( hous ).

Accusative case after edōkas , not attracted to case of antecedent (anthrōpois ). Jesus regards the apostles as the Father’ s gift to him. Recall the night of prayer before he chose them.

Robertson: Joh 17:6

They have kept ( tetērēkan ).

Perfect active indicative, late Koiné form for the third plural instead of the usual tetērēkasin . Jesus claims loyalty and fidelity in these men with the one exception of Judas (Joh 17:12). He does not claim perfection for them, but they have at least held on to the message of the Father in spite of doubt and wavering (Joh 6:67-71; Mat 16:15-20).

Robertson: Joh 17:7

Now they know ( nun egnōkan ).

Perfect active indicative third plural like tetērēkan above. They have come to know, not as fully as they felt (Joh 16:30), and yet in a real sense.

Robertson: Joh 17:8

The words ( ta rēmata ).

Plural, each word of God, as in Joh 3:34, and of Christ (Joh 5:47; Joh 6:63, Joh 6:68), while the singular (ton logon sou ) in Joh 17:6, Joh 17:14 views God’ s message as a whole.

Robertson: Joh 17:8

Knew ( egnōsan ).

Second aorist active indicative of ginōskō like elabon in contrast with egnōkan (perfect) in Joh 17:7. They definitely "received and recognized truly"(alēthōs ). There was comfort to Christ in this fact.

Robertson: Joh 17:8

They believed ( episteusan ).

Another aorist parallel with elabon and egnōsan . The disciples believed in Christ’ s mission from the Father (Joh 6:69; Mat 16:16). Note apesteilas here as in Joh 17:3. Christ is God’ s

Robertson: Joh 17:8

Apostle

to man (Heb 3:1). This statement, like a solemn refrain (Thou didst send me ), occurs five times in this prayer (Joh 17:8, Joh 17:18, Joh 17:21, Joh 17:23, Joh 17:25).

Robertson: Joh 17:9

I pray ( egō erōtō ).

Request, not question, as in Joh 16:23.

Robertson: Joh 17:9

Not for the world ( ou peri tou kosmou ).

Now at this point in the prayer Christ means. In Joh 17:19 Jesus does pray for the world (for future believers) that it may believe (Joh 17:21). God loves the whole world (Joh 3:16). Christ died for sinners (Rom 5:8) and prayed for sinners (Luk 23:34) and intercedes for sinners (1Jo 2:1.; Rom 8:34; Heb 7:25).

Robertson: Joh 17:9

For those whom ( peri hōn ).

A condensed and common Greek idiom for peri toutōn hous with toutōn (the demonstrative antecedent) omitted and the relative hous attracted from the accusative hous (object of dedōkas ) to the case (genitive) of the omitted antecedent.

Robertson: Joh 17:10

Are ( estin ).

Singular number in the Greek (is), not the plural eisin (are), emphasizing the unity of the whole as in Joh 16:15. "This no creature can say in reference to God"(Luther).

Robertson: Joh 17:10

I am glorified in them ( dedoxasmai en autois ).

"I stand glorified (perfect passive indicative of doxazō ) in the disciples"(en autois ), in spite of all their shortcomings and failings. There is comfort for us in this.

Robertson: Joh 17:11

And these ( kai houtoi or autoi , they).

Note adversative use of kai (= but these).

Robertson: Joh 17:11

I come ( erehomai ).

Futuristic present, "I am coming."Cf. Joh 13:3; Joh 14:12; Joh 17:13. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Mat 28:20).

Robertson: Joh 17:11

Holy Father ( pater hagie ).

Only here in the N.T., but see 1Jo 2:20; Luk 1:49 for the holiness of God, a thoroughly Jewish conception. See Joh 6:69 where Peter calls Jesus ho hagios tou theou . For the word applied to saints see Act 9:13. See Joh 17:25 for patēr dikaie (Righteous Father).

Robertson: Joh 17:11

Keep them ( tērēson autous ).

First aorist (constative) active imperative of tēreō , as now specially needing the Father’ s care with Jesus gone (urgency of the aorist tense in prayer).

Robertson: Joh 17:11

Which ( hōi ).

Locative case of the neuter relative singular, attracted from the accusative ho to the case of the antecedent onomati (name).

Robertson: Joh 17:11

That they may be one ( hina ōsin hen ).

Purpose clause with hina and the present active subjunctive of eimi (that they may keep on being). Oneness of will and spirit (hen , neuter singular), not one person (heis , masculine singular) for which Christ does not pray. Each time Jesus uses hen (Joh 17:11, Joh 17:21, Joh 17:22) and once, eis hen , "into one"(Joh 17:23). This is Christ’ s prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luk 22:24; Joh 13:4-15). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (Joh 17:21).

Robertson: Joh 17:12

I kept ( etēroun ).

Imperfect active of tēreō , "I continued to keep."

Robertson: Joh 17:12

I guarded ( ephulaxa ).

First aorist (constative) active of phulassō . Christ was the sentinel (phulax , Act 5:23) for them. Is he our sentinel now?

Robertson: Joh 17:12

But the son of perdition ( ei mē ho huios tēs apōleias ).

The very phrase for antichrist (2Th 2:3). Note play on apōleto , perished (second aorist middle indicative of apollumi ). It means the son marked by final loss, not annihilation, but meeting one’ s destiny (Act 2:25). A sad and terrible exception (Mar 14:21).

Robertson: Joh 17:12

The scripture ( hē graphē ).

It is not clear whether this is John’ s own comment or the word of Jesus. Not in Joh 18:9. The Scripture referred to is probably Psa 41:9 quoted in Joh 13:18 with the same formula hina plērōthēi which see there.

Robertson: Joh 17:13

That they may have my joy fulfilled in themselves ( hina echōsin tēn charan tēn emēn peplērōmenēn en heautois ).

Purpose clause with present active subjunctive of echō , "that they may keep on having Christ’ s joy in their faithfulness realized in themselves."Peplērōmenēn is the perfect passive participle of plēroō in the predicate position. For the use of plēroō with chara (joy) see Joh 15:11; Joh 16:24; Phi 2:2.

Robertson: Joh 17:14

Not of the world ( ouk ek tou kosmou ).

They are "in the world"(en tōi kosmōi , Joh 17:13) still and Christ sends them "into the world"(eis ton kosmon , Joh 17:18), but they must not be like the world nor get their spirit, standards, and message "out of the world,"else they can do the world no good. These Joh 17:14-19 picture the Master’ s ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change.

Robertson: Joh 17:15

Shouldest take ( arēis ).

First aorist active subjunctive of airō (liquid verb).

Robertson: Joh 17:15

From the evil one ( ek tou ponērou ).

Ablative case with ek , but can mean the evil man, Satan, or the evil deed. See same ambiguity in Mat 6:13. But in 1Jo 5:18 ho ponēros is masculine (the evil one). Cf. Rev 3:10.

Robertson: Joh 17:16

@@Repetition of Joh 17:14 for emphasis.

Robertson: Joh 17:17

Sanctify ( hagiason ).

First aorist active imperative of hagiazō . To consecrate or set apart persons or things to God. See Exo 28:41; Exo 29:1, Exo 29:36; Exo 40:13. See Paul’ s prayer for the Thessalonians (1Th 5:23). This is done in the sphere (en ) of truth (God’ s truth), God’ s Word (not human speculation, but God’ s message to us).

Robertson: Joh 17:18

Sent I them ( apesteila autous ).

The very verb (apostellō ) used of the original commission of these men (Mar 3:14) and the special commission (Luk 9:2) and the renewal of the commission after the resurrection (Joh 20:21., both apostellō and pempō here).

Vincent: Joh 17:1

These words ( ταῦτα )

Literally, these things . So Rev.

Vincent: Joh 17:1

Said

John nowhere says that Jesus prayed, as the other Evangelists do.

Vincent: Joh 17:1

Thy Son - thy Son ( σοῦ τὸν υἱὸν - ὁ υἱός )

Properly, thy Son - the Son. The second phrase marks a change from the thought of personal relationship to that of the relation in which Jesus manifests the Father's glory.

Vincent: Joh 17:2

Power ( ἐξουσίαν )

Rev., rightly, authority . See on Joh 1:12.

Vincent: Joh 17:2

All flesh

A Hebrew phrase, denoting the whole of humanity in its imperfection. See Gen 6:12; Psa 65:2; Isa 40:5, etc.

Vincent: Joh 17:2

That He should give eternal life to as many as Thou hast given Him ( ἵνα πᾶν ὃ δέδωκας αὐτῷ, δώσῃ αὐτοῖς ζωὴν αἰώνιον )

Literally, that all that Thou hast given Him , to them He should give eternal life . All (πᾶν ), singular number, regards the body of Christian disciples collectively: to them , individually .

Vincent: Joh 17:3

Life eternal

With the article: the life eternal. Defining the words in the previous verse. The life eternal (of which I spoke) is this .

Vincent: Joh 17:3

That ( ἵνα )

Expressing the aim.

Vincent: Joh 17:3

Might know ( γινώσκωσι )

Might recognize or perceive . This is striking, that eternal life consists in knowledge, or rather the pursuit of knowledge, since the present tense marks a continuance , a progressive perception of God in Christ. That they might learn to know . Compare Joh 17:23; Joh 10:38; 1Jo 5:20; 1Jo 4:7, 1Jo 4:8.

" I say, the acknowledgment of God in Christ

Accepted by thy reason, solves for thee

All questions in the earth and out of it,

And has so far advanced thee to be wise.

Wouldst thou improve this to reprove the proved?

In life's mere minute, with power to use that proof,

Leave knowledge and revert to how it sprung?

Thou hast it; use it, and forthwith, or die.

For this I say is death, and the sole death,

When a man's loss comes to him from his gain,

Darkness from light, from knowledge ignorance,

And lack of love from love made manifest."

Robert Browning , " A Death in the Desert ."

The relation of perception of God to character is stated in 1Jo 3:2, on which see note.

Vincent: Joh 17:3

True ( ἀληθινὸν )

See on Joh 1:9. Compare 1Co 8:4; 1Ti 6:15.

Vincent: Joh 17:3

Jesus Christ, whom Thou hast sent

The Rev. brings out better the emphasis of the Greek order: and Him whom Thou didst send , even Jesus Christ . Didst send (ἀπέστειλας ). The aorist tense, emphasizing the historic fact of Christ's mission.

Vincent: Joh 17:4

I have glorified - I have finished ( ἐδόξασα - ἐτελείωσα )

The best texts read, τελειώσας , having finished; the participle defining the manner in which He had glorified the Father upon earth. So Rev.

Vincent: Joh 17:4

To do ( ἵνα ποιήσω )

Literally, in order that I should do ( it ).

Vincent: Joh 17:5

With Thyself ( παρὰ σεαυτῷ )

In fellowship with Thyself. So with Thee (παρὰ σοί ).

Vincent: Joh 17:5

I had

Actually possessed.

Vincent: Joh 17:8

The words ( τὰ ῥήματα )

Compare thy word (λόγον ), Joh 17:6. That signified the gospel message in its entirety . This, the message considered in its constituent parts . See on Luk 1:37. Compare Joh 5:38, Joh 5:47; Joh 6:60, Joh 6:63, Joh 6:68; Joh 8:43, Joh 8:47, Joh 8:51; Joh 12:47, Joh 12:48; Joh 15:3, Joh 15:7.

Vincent: Joh 17:9

I pray ( ἐρωτῶ )

More strictly, I make request . See on Joh 16:23. The I is emphatic, as throughout the prayer.

Vincent: Joh 17:10

All mine ( τὰ ἐμὰ πάντα )

All things that are mine . So Rev.

Vincent: Joh 17:11

I come ( ἔρχομαι )

I am coming. Spoken of His departure to the Father.

Vincent: Joh 17:11

Holy ( ἅγιε )

See on saints , Act 26:10; also see on 1Pe 1:15. Compare 1Jo 2:20, and righteous Father (δίκαιε ), Joh 17:25. This epithet, now first applied to the Father, contemplates God, the holy One, as the agent of that which Christ desires for His disciples - holiness of heart and life; being kept from this evil world.

Vincent: Joh 17:11

Those whom ( οὓς )

The correct reading is ᾧ , referring to name . Thy name which Thou hast given me . So in Joh 17:12. Compare Phi 2:9, Phi 2:10; Rev 2:17; Rev 19:12; Rev 22:4.

Vincent: Joh 17:12

In the world

Omit.

Vincent: Joh 17:12

I kept ( ἐτήρουν )

Imperfect tense. I continued to keep . The I is emphatic: I kept them, now do Thou keep them.

Vincent: Joh 17:12

I kept ( ἐτήρουν )

Rev., rightly, I guarded. The A.V. overlooks the distinction between the two words for keeping . The former word means, I preserved them; the latter, I guarded them as a means to their preservation. See on reserved , 1Pe 1:4.

Vincent: Joh 17:12

Is lost - perdition ( ἀπώλετο - ἀπωλείας )

A play of words: " None of them perished , but the son of perishing " (Westcott).

Vincent: Joh 17:12

The scripture ( ἡ γραφὴ )

See close of note on Joh 5:47, and see on Mar 12:10.

Vincent: Joh 17:15

From the evil ( τοῦ πονηροῦ )

Or, the evil one . This rendering is according to John's usage. See 1Jo 2:13, 1Jo 2:14; 1Jo 3:12; 1Jo 5:18, 1Jo 5:19; and compare Joh 12:31; Joh 14:30; Joh 16:11. From (ἐκ ), literally, out of , means out of the hands of .

Vincent: Joh 17:17

Sanctify ( ἁγίασον )

Constantly used in the Septuagint to express the entire dedication and consecration of both persons and things to God. See Exo 29:1, Exo 29:36; Exo 40:13; Lev 22:2, Lev 22:3. Rev., in margin, consecrate . See on Joh 10:36.

Vincent: Joh 17:17

Through thy truth ( ἐν τῇ ἀληθείᾳ σου )

The best texts omit thy . Through (ἐν ) is to be rendered literally, in , marking the sphere or element of consecration. Rev., sanctify them in the truth .

Vincent: Joh 17:17

Thy word ( ὁ λόγος ο σὸς )

Properly, the word which is thine . See on Joh 15:9.

Vincent: Joh 17:18

Sent ( ἀπέστειλας - ἀπέστειλα )

On a mission. See on Mat 10:16.

Vincent: Joh 17:18

Sanctify

See on Joh 17:17.

Wesley: Joh 17:1

This simplicity of appellation highly became the only - begotten Son of God; to which a believer then makes the nearest approach, when he is fullest of love and humble confidence.

Wesley: Joh 17:1

The appointed time for it; glorify thy Son - The Son glorified the Father, both before and after his own glorification. When he speaks to the Father he does not style himself the Son of man.

Wesley: Joh 17:2

This answers to glorify thy Son.

Wesley: Joh 17:2

This answers to that thy Son may glorify thee.

Wesley: Joh 17:2

To all believers. This is a clear proof that Christ designed his sacrifice should avail for all: yea, that all flesh, every man, should partake of everlasting life. For as the Father had given him power over all flesh, so he gave himself a ransom for all.

Wesley: Joh 17:3

By loving, holy faith, thee the only true God - The only cause and end of all things; not excluding the Son and the Holy Ghost, no more than the Father is excluded from being Lord, 1Co 8:6; but the false gods of the heathens; and Jesus Christ - As their prophet, priest, and king: this is life eternal - It is both the way to, and the essence of, everlasting happiness.

Wesley: Joh 17:4

Thus have I glorified thee, laying the foundation of thy kingdom on earth.

Wesley: Joh 17:5

He does not say received - He always had it, till he emptied himself of it in the days of his flesh.

Wesley: Joh 17:6

All thy attributes; and in particular thy paternal relation to believers; to the men whom thou hast given me - The apostles, and so Joh 17:12.

Wesley: Joh 17:6

By creation, and by descent from Abraham.

Wesley: Joh 17:6

By giving them faith in what I have spoken. So Joh 17:9.

Wesley: Joh 17:7

Which I have done and spoken, are of thee - And consequently right and true.

Wesley: Joh 17:8

By faith.

Wesley: Joh 17:9

Not in these petitions, which are adapted to the state of believers only. (He prays for the world at Joh 17:21, Joh 17:23, that they may believe - That they may know God hath sent him.) This no more proves that our Lord did not pray for the world, both before and afterward, than his praying for the apostles alone, Joh 17:6-19, proves that he did not pray for them also which shall believe through their word, Joh 17:20.

Wesley: Joh 17:10

These are very high and strong expressions, too grand for any mere creature to use; as implying that all things whatsoever, inclusive of the Divine nature, perfections, and operations, are the common property of the Father and the Son. And this is the original ground of that peculiar property, which both the Father and the Son have in the persons who were given to Christ as Mediator; according to what is said in the close of the verse, of his being glorified by them; namely, believing in him, and so acknowledging his glory.

Wesley: Joh 17:11

Thy power, mercy, wisdom, that they may be one - with us and with each other; one body, separate from the world: as we are - By resemblance to us, though not equality.

Wesley: Joh 17:12

So one even of them whom God had given him is lost.

Wesley: Joh 17:12

That is, whereby the Scripture was fulfilled. The son of perdition signifies one that deservedly perishes; as a son of death, 2Sa 12:5; children of hell, Mat 23:15, and children of wrath, Eph 2:3, signify persons justly obnoxious to death, hell, wrath. Psa 109:8.

Wesley: Joh 17:13

That is, before I leave the world.

Wesley: Joh 17:13

The joy I feel at going to the Father.

Wesley: Joh 17:15

Not yet: but that thou wouldest keep them from the evil one - Who reigns therein.

Wesley: Joh 17:17

Consecrate them by the anointing of thy Spirit to their office, and perfect them in holiness, by means of thy word.

JFB: Joh 17:1-3

"John very seldom depicts the gestures or looks of our Lord, as here. But this was an occasion of which the impression was indelible, and the upward look could not be passed over" [ALFORD].

JFB: Joh 17:1-3

(See on Joh 13:31-32).

JFB: Joh 17:1-3

Put honor upon Thy Son, by countenancing, sustaining, and carrying Him through that "hour."

JFB: Joh 17:2

Gavest

JFB: Joh 17:2

(See on Mat 11:27; Mat 28:18-20).

JFB: Joh 17:2

Literally, "to all that which thou hast given him." (See on Joh 6:37-40).

JFB: Joh 17:3

That.

JFB: Joh 17:3

May.

JFB: Joh 17:3

This life eternal, then, is not mere conscious and unending existence, but a life of acquaintance with God in Christ (Job 22:21).

JFB: Joh 17:3

The sole personal living God; in glorious contrast equally with heathen polytheism, philosophic naturalism, and mystic pantheism.

JFB: Joh 17:3

This is the only place where our Lord gives Himself this compound name, afterwards so current in apostolic preaching and writing. Here the terms are used in their strict signification--"JESUS," because He "saves His people from their sins"; "CHRIST," as anointed with the measureless fulness of the Holy Ghost for the exercise of His saving offices (see on Mat 1:16); "WHOM THOU HAST SENT," in the plenitude of Divine Authority and Power, to save. "The very juxtaposition here of Jesus Christ with the Father is a proof, by implication, of our Lord's Godhead. The knowledge of God and a creature could not be eternal life, and such an association of the one with the other would be inconceivable" [ALFORD].

JFB: Joh 17:4-5

Rather, "I glorified" (for the thing is conceived as now past).

JFB: Joh 17:4-5

I finished.

JFB: Joh 17:4-5

It is very important to preserve in the translation the past tense, used in the original, otherwise it might be thought that the work already "finished" was only what He had done before uttering that prayer; whereas it will be observed that our Lord speaks throughout as already beyond this present scene (Joh 17:12, &c.), and so must be supposed to include in His "finished work" the "decease which He was to accomplish at Jerusalem."

JFB: Joh 17:5

In return.

JFB: Joh 17:5

The "I Thee" and "Thou Me" are so placed in the original, each beside its fellow, as to show that A PERFECT RECIPROCITY OF SERVICES of the Son to the Father first, and then of the Father to the Son in return, is what our Lord means here to express.

JFB: Joh 17:5

When "in the beginning the Word was with God" (Joh 1:1), "the only-begotten Son in the bosom of the Father" (Joh 1:18). With this pre-existent glory, which He veiled on earth, He asks to be reinvested, the design of the veiling being accomplished--not, however, simply as before, but now in our nature.

JFB: Joh 17:6-8

From praying for Himself He now comes to pray for His disciples.

JFB: Joh 17:6-8

I manifested.

JFB: Joh 17:6-8

His whole character towards mankind.

JFB: Joh 17:6-8

(See on Joh 6:37-40).

JFB: Joh 17:8

(See on Joh 16:29; Joh 16:31).

JFB: Joh 17:9-14

Not as individuals merely, but as representatives of all such in every succeeding age (see on Joh 17:20).

JFB: Joh 17:9-14

For they had been given Him "out of the world" (Joh 17:6), and had been already transformed into the very opposite of it. The things sought for them, indeed, are applicable only to such.

JFB: Joh 17:10

Literally, "All My things are Thine and Thy things are Mine." (On this use of the neuter gender, see on Joh 6:37-40). Absolute COMMUNITY OF PROPERTY between the Father and the Son is here expressed as nakedly as words can do it. (See on Joh 17:5).

JFB: Joh 17:11

(See on Joh 17:4).

JFB: Joh 17:11

That is, Though My struggles are at an end, theirs are not; though I have gotten beyond the scene of strife, I cannot sever Myself in spirit from them, left behind and only just entering on their great conflict.

JFB: Joh 17:11

An expression He nowhere else uses. "Father" is His wonted appellation, but "Holy" is here prefixed, because His appeal was to that perfection of the Father's nature, to "keep" or preserve them from being tainted by the unholy atmosphere of "the world" they were still in.

JFB: Joh 17:11

Rather, "in thy name"; in the exercise of that gracious and holy character for which He was known.

JFB: Joh 17:11

(See on Joh 17:21).

JFB: Joh 17:12

Guarded.

JFB: Joh 17:12

Acting as Thy Representative on earth.

JFB: Joh 17:12

It is not implied here that the son of perdition was one of those whom the Father had given to the Son, but rather the contrary (Joh 13:18) [WEBSTER and WILKINSON]. It is just as in Luk 4:26-27, where we are not to suppose that the woman of Sarepta (in Sidon) was one of the widows of Israel, nor Naaman the Syrian one of the lepers in Israel, though the language--the same as here--might seem to express it.

JFB: Joh 17:12

Doomed to it (2Th 2:3; Mar 14:21).

JFB: Joh 17:13

That is, Such a strain befits rather the upper sanctuary than the scene of conflict; but I speak so "in the world," that My joy, the joy I experience in knowing that such intercessions are to be made for them by their absent Lord, may be tasted by those who now hear them, and by all who shall hereafter read the record of them,

JFB: Joh 17:15-19

For that, though it would secure their own safety, would leave the world unblessed by their testimony.

JFB: Joh 17:15-19

All evil in and of the world.

JFB: Joh 17:16

(See Joh 15:18-19). This is reiterated here, to pave the way for the prayer which follows.

JFB: Joh 17:17

As the former prayer, "Keep them," was "negative," asking protection for them from the poisonous element which surrounded and pressed upon their renewed nature, so this prayer, "Sanctify them," is positive, asking the advancement and completion of their begun sanctification.

JFB: Joh 17:17

In.

JFB: Joh 17:17

God's revealed truth, as the medium or element of sanctification; a statement this of immense importance.

JFB: Joh 17:17

(Compare Joh 15:3; Col 1:5; Eph 1:13).

JFB: Joh 17:18

Sentest.

JFB: Joh 17:18

Sent I also them.

JFB: Joh 17:18

As their mission was to carry into effect the purposes of their Master's mission, so our Lord speaks of the authority in both cases as co-ordinate.

Clarke: Joh 17:1

These words spake Jesus - That is, what is related in the preceding chapters. We may consider our Lord as still moving on towards Gethsemane, not having yet passed the brook Cedron, Joh 18:1

Our Lord, who was now going to act as high priest for the whole human race, imitates in his conduct that of the Jewish high priest on the great day of expiation; who, in order to offer up the grand atonement for the sins of the people: -

1.    Washed himself, and put on clean linen garments. This Christ appears to have imitated, Joh 13:4. He laid aside his garments, girded himself with a towel, etc. There is no room to doubt that he and his disciples had been at the bath before: see Joh 13:10

2.    The high priest addressed a solemn prayer to God

1.    For himself this Christ imitates, Joh 17:1-5

2.    For the sons of Aaron: our Lord imitates this in praying for his disciples, Joh 17:9-19

3.    For all the people: our Lord appears to imitate this also in praying for his Church, all who should believe on him through the preaching of the apostles and their successors, Joh 17:20-24. After which he returns again to his disciples, Joh 17:25, Joh 17:26. See Calmet’ s Dict. under Expiation; and see La Grande Bible de M. Martin, in loc

Clarke: Joh 17:1

I. Our Lord’ s Prayer for Himself, Joh 17:1-5

Father - Here our Lord addresses the whole Divine nature, as he is now performing his last acts in his state of humiliation

Glorify thy Son - Cause him to be acknowledged as the promised Messiah by the Jewish people, and as the universal Savior by the Gentile world; and let such proofs of his Godhead be given as shall serve to convince and instruct mankind

Clarke: Joh 17:1

That thy son also may glorify thee - That by dying be may magnify thy law and make it honorable, respected among men - show the strictness of thy justice, and the immaculate purity of thy nature.

Clarke: Joh 17:2

As thou hast given him power - As the Messiah, Jesus Christ received from the Father universal dominion. All flesh, i.e. all the human race, was given unto him, that by one sacrifice of himself, he might reconcile them all to God; having by his grace tasted death for every man, Heb 2:9. And this was according to the promise of the universal inheritance made to Christ, Psa 2:8, which was to be made up of the heathen, and the uttermost parts of the land, all the Jewish people. So that he got all from God, that he might give his life a ransom for the whole. See 2Co 5:14, 2Co 5:15; Rom 5:21; 1Ti 2:4, 1Ti 2:6

Clarke: Joh 17:2

That he should have eternal life, etc. - As all were delivered into his power, and he poured out his blood to redeem all, then the design of God is that all should have eternal life, because all are given for this purpose to Christ; and, that this end might be accomplished, he has become their sacrifice and atonement.

Clarke: Joh 17:3

This is life eternal - The salvation purchased by Christ, and given to them who believe, is called life

1.    Because the life of man was forfeited to Divine justice; and the sacrifice of Christ redeemed him from that death to which he was exposed

2.    Because the souls of men were dead in trespasses and sins; and Christ quickens them by his word and Spirit

3.    Because men who are not saved by the grace of Christ do not live, they only exist, no good purpose of life being answered by them. But when they receive this salvation they live - answer all the Divine purposes, are happy in themselves, useful to each other, and bring glory to God

4.    It is called eternal life to show that it reaches beyond the limits of time, and that it necessarily implies -

1.    The immortality of the soul

2.    the resurrection of the body; an

3.    that it is never to end, hence called αιωνιος ζωη, a life ever living; from αει, always, and ων, being or existence. And indeed no words can more forcibly convey the idea of eternity than these. It is called ἡ αιωνιος ζωη, That eternal life, by way of eminence. There may be an eternal existence without blessedness; but this is that eternal life with which infinite happiness is inseparably connected

Clarke: Joh 17:3

The only true God - The way to attain this eternal life is to acknowledge, worship, and obey, the one only true God, and to accept as teacher, sacrifice, and Savior, the Lord Jesus, the one and only true Messiah. Bishop Pearce’ s remark here is well worthy the reader’ s attention: -

"What is said here of the only true God seems said in opposition to the gods whom the heathens worshipped; not in opposition to Jesus Christ himself, who is called the true God by John, in 1Jo 5:20.

The words in this verse have been variously translated

1.    That they might acknowledge thee, and Jesus Christ whom thou hast sent, to be the only true God

2.    That they might acknowledge thee, the only true God, and Jesus, whom thou hast sent, to be the Christ or Messiah

3.    That they might acknowledge thee to be the only true God, and Jesus Christ to be him whom thou hast sent. And all these translations the original will bear

From all this we learn that the only way in which eternal life is to be attained is by acknowledging the true God, and the Divine mission of Jesus Christ, he being sent of God to redeem men by his blood, being the author of eternal salvation to all them that thus believe, and conscientiously keep his commandments

A saying similar to this is found in the Institutes of Menu. Brigoo, the first emanated being who was produced from the mind of the supreme God, and who revealed the knowledge of his will to mankind, is represented as addressing the human race and saying: "Of all duties, the principal is to acquire from the Upanishads (their sacred writings) a true knowledge of one supreme God; that is the most exalted of sciences, because it ensures eternal life. For in the knowledge and adoration of one God all the rules of good conduct are fully comprised."See Institutes of Menu, chap. xii. Inst. 85, 87.

Clarke: Joh 17:4

I have glorified thee - Our Lord, considering himself as already sacrificed for the sin of the world, speaks of having completed the work which God had given him to do: and he looks forward to that time when, through the preaching of his Gospel, his sacrifice should be acknowledged, and the true God should be known and worshipped by the whole world.

Clarke: Joh 17:5

Before the world was - That is, from eternity, before there was any creation - so the phrase, and others similar to it, are taken in the sacred writings; see Joh 17:24; Psa 90:2; Eph 1:4. See Joh 1:1. Let the glory of my eternal divinity surround and penetrate my humanity, in its resurrection, ascension, and in the place which it is to occupy at thy right hand, far above all creatures, Phi 2:6, Phi 2:9.

Clarke: Joh 17:6

II. Our Lord’ s Prayer for His Disciples, Joh 17:6-19

I have manifested thy name - Εφανερωσα, I have brought it into light, and caused it to shine in itself, and to illuminate others. A little of the Divine nature was known by the works of creation; a little more was known by the Mosaic revelation: but the full manifestation of God, his nature, and his attributes, came only through the revelation of Christ

Clarke: Joh 17:6

The men which thou gavest me - That is, the apostles, who, having received this knowledge from Christ, were, by their preaching and writings, to spread it through the whole world

Out of the world - From among the Jewish people; for in this sense is the word κοσμος to be understood in various parts of our Lord’ s last discourses

Clarke: Joh 17:6

Thine they were - Objects of thy choice; and thou gavest them to me from among this very unbelieving people, that they might be my disciples and the heralds of my salvation

And they have kept thy word - Though their countrymen have rejected it; and they have received me as thy well beloved Son in whom thou delightest.

Clarke: Joh 17:8

I have given - them the words - I have delivered thy doctrine to them, so that they have had a pure teaching immediately from heaven: neither Jewish fables nor fictions of men have been mingled with it

Clarke: Joh 17:8

And have known surely - Are fully convinced and acknowledge that I am the promised Messiah, and that they are to look for none other; and that my mission and doctrine are all Divine, Joh 17:7, Joh 17:8.

Clarke: Joh 17:9

I pray not for the world - I am not yet come to that part of my intercession: see Joh 17:20. I am now wholly employed for my disciples, that they may be properly qualified to preach my salvation to the ends of the earth. Jesus here imitates the high priest, the second part of whose prayer, on the day of expiation, was for the priests, the sons of Aaron: see on Joh 17:1 (note). These words may also be understood as applying to the rebellious Jews. God’ s wrath was about to descend upon them, and Christ prays that his own followers might be kept from the evil, Joh 17:15. But he does not thus pray for the world, the rebellious Jews, because the cup of their iniquity was full, and their judgment slumbered not.

Clarke: Joh 17:10

I am glorified in them - Christ speaks of the things which were not, but which should be, as though they were. He anticipates the glorifying of his name by the successful preaching of the apostles.

Clarke: Joh 17:11

I am no more in the world - I am just going to leave the world, and therefore they shall stand in need of peculiar assistance and support. They have need of all the influence of my intercession, that they may be preserved in thy truth

Clarke: Joh 17:11

Keep through thine own name those whom thou hast given me - Instead of οὑς δεδωκας μοι, Those whom thou hast given me, ABCEHLMS, Mt. BHV, and nearly one hundred others, read ᾡ, which refers to the τῳ ονοματι σου, thy name, immediately preceding. The whole passage should be read thus: Holy Father, keep them through thy own name Which thou hast given me, that they may be one, etc. By the name, here, it is evident that the doctrine or knowledge of the true God is intended; as if our Lord had said, Keep them in that doctrine Which thou hast given me, that they may be one, etc. This reading is supported by the most ample evidence and indisputable authority. Griesbach has admitted it into the text, and Professor White in his CRISE Ω S says of it, Lectio indubie genuina , "It is, without doubt, the genuine reading.

Clarke: Joh 17:11

That they may be One - That they, and all that believe through their word, (the doctrine which I have given them), may be one body, united by one Spirit to me their living head. The union which Christ recommends here, and prays for, is so complete and glorious as to be fitly represented by that union which subsists between the Father and the Son.

Clarke: Joh 17:12

I kept them in thy name - In thy doctrine and truth

Clarke: Joh 17:12

But the son of perdition - So we find that Judas, whom all account to have been lost, and whose case at best is extremely dubious, was first given by God to Christ? But why was he lost? Because, says St. Augustin, he would not be saved: and he farther adds, After the commission of his crime, he might have returned to God and have found mercy. Aug. Serm. 125; n. 5; Psa 146:1-10. n. 20; Ser. 352, n. 8; and in Psa 108:1-13. See Calmet, who remarks: Judas only became the son of perdition because of his wilful malice, his abuse of the grace and instructions of Christ, and was condemned through his own avarice, perfidy, insensibility, and despair. In behalf of the mere possibility of the salvation of Judas, see the observations at the end of Acts 1 (note)

Perdition or destruction is personified; and Judas is represented as being her son, i.e. one of the worst of men - one whose crime appears to have been an attempt to destroy, not only the Savior of the world, but also the whole human race. And all this he was capable of through the love of money! How many of those who are termed creditable persons in the world have acted his crime over a thousand times! To Judas and to all his brethren, who sell God and their souls for money, and who frequently go out of this world by a violent voluntary death, we may apply those burning words of Mr. Blair, with very little alteration

"O cursed lust of gold! when for thy sak

The wretch throws up his interest in both worlds

First hanged in this, then damned in that to come.

Clarke: Joh 17:12

That the scripture might be fulfilled - Or, Thus the scripture is fulfilled: see Psa 41:9; Psa 109:8; compared with Act 1:20. Thus the traitorous conduct of Judas has been represented and illustrated by that of Ahitophel, and the rebellion of Absalom against his father David. Thus what was spoken concerning them was also fulfilled in Judas: to him therefore these scriptures are properly applied, though they were originally spoken concerning other traitors. Hence we plainly see that the treachery of Judas was not the effect of the prediction, for that related to a different case; but, as his was of the same nature with that of the others, to it the same scriptures were applicable.

Clarke: Joh 17:13

My joy fulfilled in themselves - See on Joh 15:11 (note).

Clarke: Joh 17:14

I have given them thy word - Or, thy doctrine - τον λογον σου . In this sense the word λογος is often used by St. John

Clarke: Joh 17:14

And the world hath hated them - The Jewish rulers, etc., have hated them. - Why? Because they received the doctrine of God, the science of salvation, and taught it to others. They knew Jesus to be the Messiah, and as such they proclaimed him: our Lord speaks prophetically of what was about to take place. How terrible is the perversion of human nature! Men despise that which they should esteem, and endeavor to destroy that without which they must be destroyed themselves!

Clarke: Joh 17:15

That thou shouldest take them out of the world - They must not yet leave the land of Judea: they had not as yet borne their testimony there, concerning Christ crucified and risen again from the dead. To take them away before this work was finished would not answer the gracious design of God. -

1.    Christ does not desire that his faithful apostles should soon die, and be taken to God. No: but that they may live long, labor long, and bring forth much fruit

2.    He does not intimate that they should seclude themselves from the world by going to the desert, or to the cloisters; but that they should continue in and among the world, that they may have the opportunity of recommending the salvation of God

3.    Christ only prays that while they are in the world, employed in the work of the ministry, they may be preserved from the influence, του πονηρου, of the evil one, the devil, who had lately entered into Judas, Joh 13:27, and who would endeavor to enter into them, ruin their souls, and destroy their work. A devil without can do no harm; but a devil within ruins all.

Clarke: Joh 17:17

Sanctify them - Ἁγιασον, from α, negative, and γη, the earth. This word has two meanings

1.    It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service

2.    It signifies to make holy or pure. The prayer of Christ may be understood in both these senses. He prayed -

1.    That they might be fully consecrated to the work of the ministry, and separated from all worldly concerns

2.    That they might be holy, and patterns of all holiness to those to whom they announced the salvation of God

A minister who engages himself in worldly concerns is a reproach to the Gospel; and he who is not saved from his own sins can with a bad grace recommend salvation to others

Clarke: Joh 17:17

Through thy truth - It is not only according to the truth of God that ministers are to be set apart to the sacred work; but it is from that truth, and according to it, that they must preach to others. That doctrine which is not drawn from the truth of God can never save souls. God blesses no word but his own; because none is truth, without mixture of error, but that which has proceeded from himself. Our Lord still acts here in reference to the conduct of the high priest, to whom it belonged to sanctify the priests, the sons of Aaron: see on Joh 17:1 (note).

Clarke: Joh 17:18

As thou hast sent me - so have I also sent them - The apostles had the same commission which Christ had, considered as man - they were endued with the same Spirit, so that they could not err, and their word was accompanied with the same success.

Calvin: Joh 17:1

1.These words spake Jesus After having preached to the disciples about bearing the cross, the Lord exhibited to them those consolations, by relying on which they would be enabled to persevere. Having promised the coming of the Spirit, he raised them to a better hope, and discoursed to them about the splendor and glory of his reign. Now he most properly betakes himself to prayer; for doctrine has no power, if efficacy be not imparted to it from above. He, therefore, holds out an example to teachers, not to employ themselves only in sowing the word, but, by mingling their prayers with it, to implore the assistance of God, that his blessing may render their labor fruitful. In short, this passage of the Lord Jesus ¹⁰⁷ Christ might be said to be the seal of the preceding doctrine, both that it might be ratified in itself, and that it might obtain full credit with the disciples.

And lifted up his eyes to heaven This circumstance related by John, that Christ prayed, lifting up his eyes to heaven, was an indication of uncommon ardor and vehemence; for by this attitude Christ testified that, in the affections of his mind, he was rather in heaven than in earth, so that, leaving men behind him, he converted familiarly with God. He looked towards heaven, not as if God’s presence were confined to heaven, for He filleth also the earth, (Jer 23:24,) but because it is there chiefly that his majesty is displayed. Another reason was, that, by looking towards heaven, we are reminded that the majesty of God is far exalted above all creatures. It is with the same view that the hands are lifted up in prayer; for men, being by nature indolent and slow, and drawn downwards by their earthly disposition, need such excitements, or I should rather say, chariots, to raise them to heaven

Yet if we desire actually to imitate Christ, we must take care that outward gestures do not express more than is in our mind, but that the inward feeling shall direct the eyes, the hands, the tongue, and every thing about us. We are told, indeed, that the publican, with downcast eyes, prayed aright to God, (Luk 18:13,) but that is not inconsistent with what has now been stated; for, though he was confused and humbled on account of his sins, still this self-abasement did not prevent him from seeking pardon with full confidence. But it was proper that Christ should pray in a different manner, for he had nothing about him of which he ought to be ashamed; and it is certain that David himself prayed sometimes in one attitude, and sometimes in another, according to the circumstances in which he was placed.

Father, the hour is come Christ asks that his kingdom may be glorified, in order that he also may advance the glory of the Father. He says that the hour is come, because though, by miracles and by every kind of supernatural events, he had been manifested to be the Son of God, yet his spiritual kingdom was still in obscurity, but soon afterwards shone with full brightness. If it be objected, that never was there any thing less glorious than the death of Christ, which was then at hand, I reply, that in that death we behold a magnificent triumph which is concealed from wicked men; for there we perceive that, atonement having been made for sins, the world has been reconciled to God, the curse has been blotted out, and Satan has been vanquished.

It is also the object of Christ’s prayer, that his death may produce, through the power of the Heavenly Spirit, such fruit as had been decreed by the eternal purpose of God; for he says that the hour is come, not an hour which is determined by the fancy of men, but an hour which God had appointed. And yet the prayer is not superfluous, because, while Christ depends on the good pleasure of God, he knows that he ought to desire what God promised would certainly take place. True, God will do whatever he has decreed, not only though the whole world were asleep, but though it were opposed to him; but it is our duty to ask from him whatever he has promised, because the end and use ¹⁰⁸ of promises is to excite us to prayer.

That thy Son also may glorify thee He means that there is a mutual connection between the advancement of his glory and of the glory of his Father; for why is Christ manifested, but that he may lead us to the Father? Hence it follows, that all the honor which is bestowed on Christ is so far from diminishing the honor of the Father, that it confirms it the more. We ought always to remember under what character Christ speaks in this passage; for we must not look only at his eternal Divinity, because he speaks as God manifested in the flesh, and according to the office of Mediator.

Calvin: Joh 17:2

2.As thou hast given him He again confirms the statement, that he asks nothing but what is agreeable to the will of the Father; as it is a constant rule o prayer not to ask more than God would freely bestow; for nothing is more contrary to reason, than to bring forward in the presence of God whatever we choose.

Power over all flesh means the authority which was given to Christ, when the Father appointed him to be King and Head; but we must observe the end, which is, to give eternal life to all his people. Christ receives authority, not so much for himself as for the sake of our salvation; and, therefore, we ought to submit to Christ, not only that we may obey God, but because nothing is more lovely than that subjection, since it brings to us eternal life.

To all whom thou hast given me Christ does not say that he has been made Governor over the whole world, in order to bestow life on all without any distinction; but he limits this grace to those who have been given to him But how were they given to him ? For the Father has subjected to him the reprobate. I reply, it is only the elect who belong to his peculiar flock, which he has undertaken to guard as a Shepherd. So then, the kingdom of Christ extends, no doubt, to all men; but it brings salvation to none but the elect, who with voluntary obedience follow the voice of the Shepherd; for the others are compelled by violence to obey him, till at length he utterly bruise them with his iron scepter.

Calvin: Joh 17:3

3.And this is eternal life He now describes the manner of bestowing life, namely, when he enlightens the elect in the true knowledge of God; for he does not now speak of the enjoyment of life which we hope for, but only of the manner in which men obtain life And that this verse may be fully understood, we ought first to know that we are all in death, till we are enlightened by God, who alone is life Where he has shone, we possess him by faith, and, therefore, we also enter into the possession of life; and this is the reason why the knowledge of him is truly and justly called saving, or bringing salvation. ¹⁰⁹ Almost every one of the words has its weight; for it is not every kind of knowledge that is here described, but that knowledge which forms us anew into the image of God from faith to faith, or rather, which is the same with faith, by which, having been engrafted into the body of Christ, we are made partakers of the Divine adoption, and heirs of heaven. ¹¹⁰

To know thee, and Jesus Christ whom thou hast sent The reason why he says this is, that there is no other way in which God is known but in the face of Jesus Christ, who is the bright and lively image of Him. As to his placing the Father first, this does not refer to the order of faith, as if our minds, after having known God, afterwards descend to Christ; but the meaning is, that it is by the intervention of a Mediator that God is known.

The only true God Two epithets are added, true and only; because, in the first place, faith must distinguish God from the vain inventions of men, and embracing him with firm conviction, must never change or hesitate; and, secondly, believing that there is nothing defective or imperfect in God, faith must be satisfied with him alone. Some explain it, That they may know thee, who alone art God; but this is a poor interpretation. The meaning therefore is, That they may know thee alone to be the true God

But it may be thought that Christ disclaims for himself the right and title of Divinity. Were it replied, that the name of God is quite as applicable to Christ as to the Father, the same question might be raised about the Holy Spirit; for if only the Father and the Son are God, the Holy Spirit is excluded from that rank, which is as absurd as the former. The answer is easy, if we attend to that manner of speaking which Christ uniformly employs throughout the Gospel of John, of which I have already reminded my readers so frequently, that they must have become quite accustomed to it. Christ, appearing in the form of a man, describes, under the person of the Father, the power, essence, and majesty of God. So then the Father of Christ is the only true God; that is, he is the one God, who formerly promised a Redeemer to the world; but in Christ the oneness and truth of Godhead will be found, because Christ was humbled, in order that he might raise us on high. When we have arrived at this point, then his Divine majesty displays itself; then we perceive that he is wholly in the Father, and that the Father is wholly in him. In short, he who separates Christ from the Divinity of the Father, does not yet acknowledge Him who is the only true God, but rather invents for himself a strange god. This is the reason why we are enjoined to know God, and Jesus Christ whom he hath sent, by whom, as it were, with outstretched hand, he invites us to himself.

As to the opinion entertained by some, that it would be unjust, if men were to perish solely on account of their ignorance of God, it arises from their not considering that there is no fountain of life but in God alone, and that all who are alienated from him are deprived of life. Now, if there be no approach to God but by faith, we are forced to conclude, that unbelief keeps us in a state of death. If it be objected, that persons otherwise righteous and innocent are unjustly treated, if they are condemned, the answer is obvious, that nothing right or sincere is found in men, so long as they remain in their natural state. Now, Paul informs us that

we are renewed in the image of God by the knowledge of him,
(Col 3:10.)

It will be of importance for us now to bring into one view those three articles of faith; first, that the kingdom of Christ brings life, and salvation; secondly, that all do not receive life from him, and it is not the office of Christ to give life to all, but only to the elect whom the Father has committed to his protection; and, thirdly, that this life consists in faith, and Christ bestow, it on those whom he enlightens in the faith of the Gospel. Hence we infer that the gift of illumination and heavenly wisdom is not common to all, but peculiar to the elect. It is unquestionably true that the Gospel is offered to all, but Christ speaks here of that secret and efficacious manner of teaching by which the children of God only are drawn to faith.

Calvin: Joh 17:4

4.I have glorified thee His reason for saying this is, that God had been made known to the world both by the doctrine of Christ, and by his miracles; and the glory of God is, when we know what he is. When he adds, I have finished the work which thou gavest me to do, he means that he has completed the whole course of his calling; for the full time was come when he ought to be received into the heavenly glory Nor does he speak only of the office of teaching, but includes also the other parts of his ministry; for, though the chief part of it still remained to be accomplished, namely, the sacrifice of death, by which he was to take away the iniquities of us all, yet, as the hour of his death was already at hand, he speaks as if he had already endured it. The amount of his request, therefore, is that the Father would put him in possession of the kingdom; since, having completed his course, nothing more remained for him to do, than to display, by the power of the Spirit, the fruit and efficacy of all that he had done on earth by the command of his Father, according to the saying of Paul,

He humbled and annihilated himself, ¹¹¹ by taking the form of a servant. Therefore God hath highly exalted him, and given him a name which is above every name,
(Phi 2:7.)

Calvin: Joh 17:5

5.The glory which I had with thee He desires to be glorified with the Father, not that the Father may glorify him secretly, without any witnesses, but that, having been received into heaven, he may give a magnificent display of his greatness and power, that every knee may bow to him, (Phi 2:10.) Consequently, that phrase in the former clause, with the Father, is contrasted with earthly and fading glory, as Paul describes the blessed immortality of Christ, by saying that

he died to sin once, but now he liveth to God, (Rom 6:10.)

The glory which I had with thee before the world was He now declares that he desires nothing that does not strictly belong to him, but only that he may appear in the flesh, such as he was before the creation of the world; or, to speak more plainly, that the Divine majesty, which he had always possessed, may now be illustriously displayed in the person of the Mediator, and in the human flesh with which he was clothed. This is a remarkable passage, which teaches us that Christ is not a God who has been newly contrived, or who has existed only for a time; for if his glory was eternal, himself also has always been. Besides, a manifest distinction between the person of Christ and the person of the rather is here expressed; from which we infer, that he is not only the eternal God, but also that he is the eternal Word of God, begotten by the rather before all ages.

Calvin: Joh 17:6

6.I have manifested thy name Here Christ begins to pray to the Father for his disciples, and, with the same warmth of love with which he was immediately to suffer death for them, he now pleads for their salvation. The first argument which he employs on their behalf is, that they have embraced the doctrine which makes men actually children of God. There was no want of faith or diligence on the part of Christ, to call all men to God, but among the elect only was his labor profitable and efficacious. His preaching, which manifested the name of God, was common to all, and he never ceased to maintain the glory of it even among the obstinate. Why then does he say that it was only to a small number of persons that he manifested the name of his Father, but because the elect alone profit by the grace of the Spirit, who teaches inwardly? ¹¹³ Let us therefore infer that not all to whom the doctrine is exhibited are truly and efficaciously taught, but only those whose minds are enlightened. Christ ascribes the cause to the election of God; for he assigns no other difference as the reason why he manifested the name of the Father to some, passing by others, but because they were given to him. Hence it follows their faith flows from the outward predestination of God, and that therefore it is not given indiscriminately to all, because all do not belong to Christ. ¹¹⁴

Thine they were, and thou hast given them to me By adding these words, he points out, first, the eternity of election; and, secondly, the manner in which we ought to consider it. Christ declares that the elect always belonged to God. God therefore distinguishes them from the reprobate, not by faith, or by any merit, but by pure grace; for, while they are alienated from him to the utmost, still he reckons them as his own in his secret purpose. The certainty of that election by free grace ¹¹⁵ lies in this, that he commits to the guardianship of his son all whom he has elected, that they may not perish; and this is the point to which we should turn our eyes, that we may be fully certain that we belong to the rank of the children of God; for the predestination of God is in itself hidden, but it is manifested to us in Christ alone.

And they have kept thy word. This is the third step; for the first is, the election by free grace, and the second is, that gift by which we enter into the guardianship of Christ. Having been received by Christ, we are gathered by faith into the fold. The word of God flows out to the reprobate, but it takes root in the elect, and hence they are said to keep it.

Calvin: Joh 17:7

7.Now they have known Here our Lord expresses what is the chief part in faith, which consists in our believing in Christ in such a manner, that faith does not rest satisfied with beholding the flesh, but perceives his Divine power. For when he says, They have known that all things which thou hast given me are from thee, he means, that believers feel that all that they possess is heavenly and divine. And, indeed, if we do not perceive God in Christ, we must remain continually in a state of hesitation.

Calvin: Joh 17:8

8.And they have received them He expresses the manner of this knowledge. It is, because they have received the doctrine which he taught them. But that no one may think that his doctrine is human or is earthly in its origin, he declares that God is the Author of it, when he says, The words which thou gavest me I have given to them. He speaks according to his ordinary custom, in the person of the Mediator or servant of God, when he says that he taught nothing but what he had received from the Father; for, since his own condition was still mean, while he was in the flesh, and since his Divine majesty was concealed under the form of a servant, under the person of the Father he simply means God. Yet we must hold by the statement which John made at the beginning of his Gospel, that, in so far as Christ was the Eternal Word of God, he was always one God with the Father. The meaning therefore is, that Christ was a faithful witness of God to the disciples, so that their faith was founded exclusively on the truth of God, since the Father himself spoke in the Son. The receiving, of which he speaks, arose from his having efficaciously manifested to them the name of his Father by the Holy Spirit.

And have known truly He now repeats in other words what he had formerly mentioned; for that Christ came out from the Father, and was sent by him, has the same meaning with what went before, that all things which he has are from the Father. The meaning amounts to this, that faith ought to cast its eyes direct on Christ, yet so as to form no conception of him that is earthly or mean, but to be carried upwards to his Divine power, so as to believe firmly that he has perfectly in himself God, and all that belongs to God.

And have believed Let it be observed, also, that in the former clause he employs the verb know and now he employs the verb believe; for thus he shows that nothing which relates to God can be known aright but by faith, but that in faith there is such certainty that it is justly called knowledge.

Calvin: Joh 17:9

9.I pray for them. Hitherto Christ has brought forward what might procure for the disciples favor with the Father. He now forms the prayer itself, in which he shows that he asks nothing but what is agreeable to the will of the Father, because he pleads with the Father in behalf of those only whom the Father himself willingly loves. He openly declares that he does not pray for the world, because he has no solicitude but about his own flock, which he received from the hand of the Father. But this might be thought to be absurd; for no better rule of prayer can be found than to follow Christ as our Guide and Teacher. Now, we are commanded to pray for all, (Tit 2:8) and Christ himself afterwards prayed indiscriminately for all,

Father, forgive them; for they know not what they do,
(Luk 23:34.)

I reply, the prayers which we offer for all are still limited to the elect of God. We ought to pray that this man, and that man, and every man, may be saved, and thus include the whole human race, because we cannot yet distinguish the elect from the reprobate; and yet, while we desire the coming of the kingdom of God, we likewise pray that God may destroy his enemies.

There is only this difference between the two cases, that we pray for the salvation of all whom we know to have been created after the image of God, and who have the same nature with ourselves; and we leave to the judgment of God those whom he knows to be reprobate. But in the prayer which is here related there was some special reason, which ought not to be produced as an example; for Christ does not now pray from the mere impulse of faith and of love towards men, but, entering into the heavenly sanctuary, he places before his eyes the secret judgments of the Father, which are concealed from us, so long as we walk by faith.

Besides, we learn from these words, that God chooses out of the world those whom he thinks fit to choose to be heirs of life, and that this distinction is not made according to the merit of men, but depends on his mere good-pleasure. For those who think that the cause of election is in men must begin with faith. Now, Christ expressly declares that they who are given to him belong to the Father; and it is certain that they are given so as to believe, and that faith flows from this act of giving. If the origin of faith is this act of giving, and if election comes before it in order and time, what remains but that we acknowledge that those whom God wishes to be saved out of the world are elected by free grace? Now since Christ prays for the elect only, it is necessary for us to believe the doctrine of election, if we wish that he should plead with the Father for our salvation. A grievous injury, therefore, is inflicted on believers by those persons who endeavor to blot out the knowledgeof election from the hearts of believers, because they deprive them of the pleading and intercession of the Son of God. ¹¹⁶ These words serve also to expose the stupidity of those who, under the pretence of election, give themselves up to the indolence, whereas it ought rather to arouse us to earnestness in prayer, as Christ teaches us by his example.

Calvin: Joh 17:10

10.And all things that are mine are thine The object of the former clause is to show that the Father will assuredly listen to him. “I do not,” says he, “plead with thee for any but those whom thou acknowledgest to be thine, for I have nothing separated from thee, and therefore I shall not meet with a refusal.” In the second clause, and thine are mine, he shows that he has good reason for caring about the elect; for they are his in consequence of their being his Father’s. All these things are spoken for the confirmation of our faith. We must not seek salvation anywhere else than in Christ. But we shall not be satisfied with having Christ, if we do not know that we possess God in him. We must therefore believe that there is such a unity between the Father and the Son as makes it impossible that they shall have anything separate from each other.

And I am glorified in them This is connected with the second clause of the verse, and thine are mine; for it follows that it is reasonable that he, for his part, should promote their salvation; and this is a most excellent testimony for confirming our faith, that Christ never will cease to care for our salvation, since he is glorified in us.

Calvin: Joh 17:11

11.And I am no longer in the world He assigns another reason why he prays so earnestly for the disciples, namely, because they will very soon be deprived of his bodily presence, under which they had reposed till now. So long as he dwelt with them, he cherished them,

as a hen gathereth her chickens under her wings,
(Mat 23:37;)

but now that he is about to depart, he asks that the Father will guard them by his protection. And he does so on their account; for he provides a remedy for their trembling, that they may rely on God himself, to whose hands, as it were, he now commits them. It yields no small consolation to us, when we learn that the Son of God becomes so much the more earnest about the salvation of his people, when he leaves them as to his bodily presence; for we ought to conclude from it, that, while we are labouring under difficulties in the world, he keeps his eye on us, to send down, from his heavenly glory, relief from our distresses.

Holy Father The whole prayer is directed to this object, that the disciples may not lose courage, as if their condition were made worse on account of the bodily absence of their Master. For Christ, having been appointed by the Father to be their guardian for a time, and having now discharged the duties of that office gives them back again, as it were, into the hands of the Father, that henceforth they may enjoy his protection, and may be upheld by his power. It amounts therefore to this, that, when the disciples are deprived of Christ’s bodily presence they suffer no loss, because God receives them under his guardianship, the efficacy of which shall never cease.

That they may be one This points out the way in which they shall be kept; for those whom the Heavenly Father has decreed to keep, he brings together in a holy unity of faith and of the Spirit. But as it is not enough that men be agreed in some manner, he adds, As we are. Then will our unity be truly happy, when it shall bear the image of God the Father and of Christ, as the wax takes the form of the seal which is impressed upon it. But in what manner the Father, and Jesus Christ ¹¹⁷ his Son, are one, I shall shortly afterwards explain.

Calvin: Joh 17:12

12.While I was with them in the world Christ says that he hath kept them in the name of his Father; for he represents himself to be only a servant, who did nothing but by the power, and under the protection, of God. He means, therefore, that it were most unreasonable to suppose that they would now perish, as if by his departure the power of God had been extinguished or dead. But it may be thought very absurd that Christ surrenders to God the office of keeping them, as if, after having finished the course of his life, he ceased to be the guardian of his people. The reply is obvious. He speaks here of visible guardianship only which ended at the death of Christ; for, while he dwelt on earth, he needed not to borrow power from another, in order to keep his disciples; but all this relates to the person of the Mediator, who appeared, for a time, under the form of a servant. But now he bids the disciples, as soon as they have begun to be deprived of the external aid, to raise their eyes direct towards heaven. Hence we infer that Christ keeps believers in the present day not less than he formerly did, but in a different manner, because Divine majesty is openly displayed in him.

Whom thou hast given me He again employs the same argument, that it would be highly unbecoming that the Father should reject those whom his Son, by his command, has kept to the very close of his ministry; as if he had said, “What thou didst commit to me I have faithfully executed, and I took care that nothing was lost in my hands; and when thou now receivest what thou hadst intrusted to me, it belongs to thee to see that it continue to be safe and sound.”

But the son of perdition. Judas is excepted, and not without reason; for, though he was not one of the elect and of the true flock of God, yet the dignity of his office gave him the appearance of it; and, indeed, no one would have formed a different opinion of him, so long as he held that exalted rank. Tried by the rules of grammar, ¹¹⁸ the exception is incorrect; but if we examine the matter narrowly, it was necessary that Christ should speak thus, in accommodation to the ordinary opinion of men. But, that no one might think that the eternal election of God was overturned by the damnation of Judas, he immediately added, that he was the son of perdition By these words Christ means that his ruin, which took place suddenly before the eyes of men, had been known to God long before; for the son of perdition, according to the Hebrew idiom, denotes a man who is ruined, or devoted to destruction.

That the Scripture might be fulfilled This relates to the former clause. Judas fell, that the Scripture might be fulfilled But it would be a most unfounded argument, if any one were to infer from this, that the revolt of Judas ought to be ascribed to God rather than to himself; because the prediction laid him under a nccesslty. For the course of events ought not to be ascribed to prophecies, because it was predicted in them; and, indeed, the prophets threaten nothing but what would have happened, though they had not spoken of it. It is not in the prophecies, therefore, that we must go to seek the cause of events. I acknowledge, indeed, that nothing happens but what has been appointed by God; but the only question now is, Do those things which it has foretold, or predicted, lay men under a necessity? which I have already demonstrated to be false.

Nor was it the design of Christ to transfer to Scripture the cause of the ruin of Judas, but he only intended to take away the occasion of stumbling, which might shake weak minds. ¹¹⁹ Now the method of removing it is, by showing that the Spirit of God had long ago testified that such an event would happen; for we commonly startle at what is new and sudden. This is a highly useful admonition, and admits of extensive application. For how comes it that in our own day, the greater part of men give way on account of offences, but because they do not remember the testimonies of Scripture, by which God has abundantly fortified his people, having foretold early all the evils and distresses which would come before their eyes?

Calvin: Joh 17:13

13.And these things I speak in the world Here Christ shows that the reason why he was so earnest in praying for his disciples was, not that he was anxious about their future condition, but rather to provide a remedy for their anxiety. We know how prone our minds are to seek external aids; and if these present themselves, we eagerly seize them, and do not easily suffer ourselves to be torn from them. Christ, therefore, prays to his Father in the presence of his disciples, not because he needed any words, but to remove from them all doubt. I speak in the world, says he; that is, within their hearing, or, in their presence, ¹²⁰ that their minds may be calm; for their salvation already was in no danger, having been placed by Christ in the hands of God.

That they may have my joy fulfilled He calls it HIS joy, because it was necessary that the disciples should obtain it from him; or, if you choose to express it more briefly, he calls it his, because he is the Author, Cause, and Pledge of it; for in us there is nothing but alarm and uneasiness, but in Christ alone there is peace and joy.

Calvin: Joh 17:14

14.I have given them thy word He employs a different argument in pleading with the Father on behalf of the disciples. It is, because they need his assistance on account of the hatred of the world. He likewise declares the cause of that hatred to be, that they have embraced the word of God, which the world cannot receive; as if he had said, “It belongs to thee to protect those who, on account of thy word, are hated by the world.” We must now keep in remembrance what we have lately heard, that the end of this prayer is, that Christ’s joy may be fulflled in us As often, therefore, as the rage of the world is kindled against us to such an extent that we think we are very near destruction, let us learn suddenly to ward it off by this shield, that God will never forsake those who labor in defense of the Gospel.

Because they are not of the world He says that his disciples are not of the world, because all those whom he regenerates by his Spirit are separated from the world God will not suffer his sheep to wander among wolves, without showing himself to be their shepherd.

Calvin: Joh 17:15

15.I ask not that thou shouldest take them out of the world He shows in what the safety of believers ¹²¹ consists; not that they are free from every annoyance, and live in luxury and at their ease, but that, in the midst of dangers, they continue to be safe through the assistance of God. For he does not admonish the Father of what is proper to be done, but rather makes provision for their weakness, that, by the method which he prescribes, they may restrain their desires, which are apt to go beyond all bounds. In short, he promises to his disciples the grace of the Father; not to relieve them from all anxiety and toil, but to furnish them with invincible strength against their enemies, and not to suffer them to be overwhelmed by the heavy burden of contests which they will have to endure. If, therefore, we wish to be kept according to the rule which Christ has laid down, we must not desire exemption from evils, or pray to God to convey us immediately into a state of blessed rest, but must rest satisfied with the certain assurance of victory, and, in the meantime, resist courageously all the evils, from which Christ prayed to his Father that we might have a happy issue. In short, God does not take his people out of the world, because he does not wish them to be effeminate and slothful; but he delivers them from evil, that they may not be overwhelmed; for he wishes them to fight, but does not suffer them to be mortally wounded.

Calvin: Joh 17:16

16.They are not of the world That the heavenly Father may be more favourably disposed to assist them, he again says that the whole world hates them, and, at the same time, states that this hatred does not arise from any fault of theirs, but because the world hates God and Christ.

Calvin: Joh 17:17

17.Sanctify them by thy truth This sanctification includes the kingdom of God and his righteousness; that is, when God renews us by his Spirit, and confirms in us the grace of renewal, and continues it to the end. He asks, first, therefore, that the Father would sanctify the disciples, or, in other words, that he would consecrate them entirely to himself, and defend them as his sacred inheritance. Next, he points out the means of sanctification, and not without reason; for there are fanatics who indulge in much useless prattle about sanctification, but who neglect the truth of God, by which he consecrates us to himself. Again, as there are others who chatter quite as foolishly about the truth and yet disregard the word, Christ expressly says that the truth, by which God sanctifies his sons, is not to be found any where else than in the word.

Thy word is truth; for the word here denotes the doctrine of the Gospel, which the apostles had already heard from the mouth of their Master, and which they were afterwards to preach to others. In this sense Paul says that

the Church has been cleansed with the washing of water by the word of life,
(Eph 5:26

True, it is God alone who sanctifies; but as

the Gospel is the power of God to salvation to every one that believeth,
(Rom 1:16,)

whoever departs from the Gospel as the means must become more and more filthy and polluted.

The truth is here taken, by way of eminence, for the light of heavenly wisdom, in which God manifests himself to us, that he may conform us to his image. The outward preaching of the word, it is true, does not of itself accomplish this, For that preaching is wickedly profaned by the reprobate; but let us remember that Christ speaks of the elect whom the Holy Spirit efficaciously regenerates by the word. Now, as the apostles were not altogether destitute of this grace, we ought to infer from Christ’s words, that sanctification is not instantly completed in us on the first day, but that we make progress in it through the whole course of our life, till at length God, having taken away from us the garment of the flesh, fills us with his righteousness.

Calvin: Joh 17:18

18.As thou hast sent me into the world He confirms his prayer by another argument; namely, because the calling of Christ and of the apostles is the same calling, and is common to both. “I now,” he says, “appoint them to an office, which I have hitherto held by thy command; and, therefore, it is necessary that they should be furnished with the power of thy Spirit, that they may be able to sustain so weighty a charge.”

Defender: Joh 17:1

The words of Christ in chapters 14-16 are often called the discourse in the upper room, but over half of it was delivered as He and the disciples were walking toward Gethsemane (note the final clause in Joh 14:31 - "Arise, let us go hence"). Likewise, the Lord's "high priestly prayer" recorded in John 17, was offered outdoors at night as He raised His eyes toward the stars of heaven. His hour had finally come - the very hour for which He had come into the world (Joh 12:27; Joh 13:1). This was the last time He would refer to this appointed hour (the first time was at Cana; Joh 2:4)."

Defender: Joh 17:4

Jesus had finished His work of teaching and witness (Joh 12:46-50; Joh 17:8, Joh 17:14; Rev 1:5), but His great work of redemption and salvation had yet to be accomplished on the cross. He would then shout the great victory cry: "It is finished!" (Joh 19:30)."

Defender: Joh 17:5

Jesus was the eternal Word by whom God created the world (Joh 1:1-3; Eph 3:9; Heb 1:1-3), but Jesus laid aside His glory for a time (Phi 2:6-8) to finish God's work (Joh 17:4) with His creation."

Defender: Joh 17:6

Jesus "manifested" - "openly declared" - God's name as "Father" to all who would become His children through faith in the Lord Jesus (compare Joh 1:18)."

Defender: Joh 17:10

This is an amazing thing; that Christ can somehow be glorified in His people as they demonstrate to "the principalities and powers in heavenly places ... the manifold wisdom of God" (Eph 3:10), evidently showing God's power to redeem and purify and keep lost sinners for Himself."

Defender: Joh 17:11

Beginning in this verse, the Lord makes five wonderful petitions for His disciples. These are: (1) security in salvation (Joh 17:11); (2) victory over Satan's temptations (Joh 17:15); (3) sanctification through the Word (Joh 17:17); (4) unity with God and each other (Joh 17:21); and (5) ultimate glorification with God in heaven (Joh 17:24). The Father had already promised the Son that not one whom He had given to Him would be lost (Joh 6:37-39), and we are now given still further assurance through this prayer. The Father will certainly answer the prayer of the Son."

Defender: Joh 17:15

We are to be in the world but not of the world. "The evil" is "the evil one" - that is, "the prince of this world," - Satan. Because of this prayer of Christ, no doubt, "he that is begotten of God keepeth himself, and that wicked one toucheth him not" (1Jo 5:18)."

Defender: Joh 17:16

We are now, because of Christ, citizens of His world rather than this world (Phi 3:20). We now serve in this world as "ambassadors for Christ" (2Co 5:20)."

Defender: Joh 17:17

The process of sanctification (that is, of being set apart from this world for His service) is accomplished through the Word of God (Eph 5:26) by "the Spirit and belief of the truth" (2Th 2:13)."

Defender: Joh 17:18

Jesus frequently spoke of being sent into the world by His Father (Joh 10:36). He was sent for one main purpose - "that the world through him might be saved" (Joh 3:17). In the same way, for the same purpose, His disciples are now sent into the world (Joh 20:21)."

TSK: Joh 17:1

and lifted : Joh 11:41; Psa 121:1, Psa 121:2, Psa 123:1; Isa 38:14; Luk 18:13

the hour : Joh 7:30, Joh 8:20, Joh 12:23, Joh 12:27, Joh 12:28, Joh 13:1, Joh 16:32; Mar 14:41; Luk 22:53

glorify : Joh 17:4, Joh 17:5, Joh 7:39, Joh 11:4, Joh 13:31, Joh 13:32; Act 3:13; Phi 2:9-11; 1Pe 1:21

TSK: Joh 17:2

As : Joh 3:35, Joh 5:21-29; Psa 2:6-12, Psa 110:1; Dan 7:14; Mat 11:27, Mat 28:18; 1Co 15:25; Eph 1:20; Phi 2:10; Heb 1:2, Heb 2:8, Heb 2:9; 1Pe 3:22

give : Joh 17:24, Joh 4:14, Joh 6:27, Joh 6:54-57, Joh 10:28, Joh 11:25, Joh 11:26; Rom 6:23; Col 3:3, Col 3:4; 1Ti 1:16; 1Jo 1:2, 1Jo 2:25, 1Jo 5:20; Jud 1:21

many : Joh 6:37, Joh 6:39, Joh 10:29

TSK: Joh 17:3

this : Joh 17:25, Joh 8:19, Joh 8:54, Joh 8:55; 1Ch 28:9; Psa 9:10; Isa 53:11; Jer 9:23, Jer 9:24, Jer 31:33, Jer 31:34; Hos 6:3; 1Co 15:34; 2Co 4:6; 2Th 1:8; Heb 8:11, Heb 8:12; 1Jo 4:6, 1Jo 5:11, 1Jo 5:20

the only : Joh 14:9, Joh 14:10; 2Ch 15:3; Jer 10:10; 1Co 8:4; 1Th 1:9; 1Ti 6:15, 1Ti 6:16; 1Jo 5:20

and Jesus : Joh 3:17, Joh 3:34, Joh 5:36, Joh 5:37, Joh 6:27-29, Joh 6:57, Joh 7:29, Joh 10:36, Joh 11:42, Joh 12:49, Joh 12:50, Joh 14:26; Isa 48:16, Isa 61:1; Mar 9:37; Luk 9:48; 1Jo 4:14, 1Jo 4:15, 1Jo 5:11, 1Jo 5:12

TSK: Joh 17:4

glorified : Joh 12:28, Joh 13:31, Joh 13:32, Joh 14:13

finished : Joh 4:34, Joh 5:36, Joh 9:3, Joh 14:31, Joh 15:10, Joh 19:30; Act 20:24; 2Ti 4:7

TSK: Joh 17:5

glorify : Joh 17:24, Joh 1:18, Joh 3:13, Joh 10:30, Joh 14:9; Pro 8:22-31; Phi 2:6; Col 1:15-17; Heb 1:3, Heb 1:10; 1Jo 1:2; Rev 5:9-14

before : Joh 1:1-3; Mat 25:34; 1Pe 1:20; Rev 13:8

TSK: Joh 17:6

have manifested : Joh 17:26, Joh 1:18, Joh 12:28; Exo 3:13-15, Exo 9:16, Exo 34:5-7; Psa 22:22, Psa 71:17-19; Mat 11:25-27; Luk 10:21, Luk 10:22; 2Co 4:6; Heb 2:12; 1Jo 5:20

the men : Joh 17:2, Joh 17:9, Joh 17:11, Joh 17:14, Joh 17:16, Joh 17:24, Joh 6:37, Joh 10:27-29, Joh 15:19, Joh 18:9; Act 13:48

thine : Joh 17:9, Joh 17:10; Rom 8:28-30, Rom 11:2; Eph 1:4-11; 2Th 2:13, 2Th 2:14; 1Pe 1:1

they : Joh 8:31, Joh 8:32, Joh 14:21-24, Joh 15:3, Joh 15:7; Psa 119:11; Pro 2:1-5, Pro 2:10, Pro 3:1-4, Pro 23:23; Col 3:16; 2Ti 1:13; Heb 3:6; Rev 2:13, Rev 3:8

TSK: Joh 17:7

they : Joh 7:16, Joh 7:17, Joh 14:7-10,Joh 14:20, Joh 16:27-30

are : Joh 17:10, Joh 8:28, Joh 10:29, Joh 10:30, Joh 12:49, Joh 12:50, Joh 16:15

TSK: Joh 17:8

I have : Joh 17:14, Joh 6:68, Joh 14:10; Pro 1:23; Mat 13:11; Eph 3:2-8, Eph 4:11, Eph 4:12

received : Joh 3:33; Pro 1:3, Pro 2:1, Pro 4:10, Pro 8:10; 1Co 11:23, 1Co 15:1; 1Th 2:13, 1Th 4:1

and have : Joh 17:6, Joh 17:7, Joh 17:25, Joh 16:27, Joh 16:30; 1Jo 4:14

TSK: Joh 17:9

pray for : Joh 14:16, Joh 16:26, Joh 16:27; Luk 22:32, Luk 8:34; Heb 7:25, Heb 9:24; 1Jo 2:1, 1Jo 2:2, 1Jo 5:19; Rev 12:9, Rev 13:8, Rev 20:15

TSK: Joh 17:10

all : Joh 10:30, Joh 16:14, Joh 16:15; 1Co 3:21-23; Col 1:15-19, Col 2:9

and I : Joh 5:23, Joh 11:4, Joh 12:23; Act 19:17; Gal 1:24; Phi 1:20, Phi 2:9-11; 2Th 1:10,2Th 1:12; 1Pe 2:9; Rev 5:8-14

TSK: Joh 17:11

I am : Joh 17:13, Joh 13:1, Joh 13:3, Joh 16:28; Act 1:9-11, Act 3:21; Heb 1:3, Heb 9:24

but : Joh 17:14-18, Joh 15:18-21, Joh 16:33; Mat 10:16; Jam 4:4; 1Jo 3:12, 1Jo 5:19

Holy : Joh 17:25; Mat 5:48; 1Pe 1:15-17; Rev 4:8, Rev 15:4

keep : Joh 17:12, Joh 17:15, Joh 10:29, Joh 10:30; Psa 17:8, Psa 17:9; Isa 27:3; 1Pe 1:5; Jud 1:1, Jud 1:24

thine : Psa 79:9; Pro 18:10; Isa 64:2; Jer 14:7, Jer 14:21; Eze 20:9, Eze 20:22, Eze 20:44; Mat 6:9; Rom 9:17

that : Joh 17:21, Joh 17:22, Joh 10:30, Joh 14:20; Rom 15:5, Rom 15:6; 1Co 1:10, 1Co 12:12, 1Co 12:13; Eph 4:4

TSK: Joh 17:12

I kept : Joh 6:37, Joh 6:39, Joh 6:40, Joh 10:27, Joh 10:28; Heb 2:13

and : Joh 13:18, Joh 18:9; Luk 4:26, Luk 4:27; 1Jo 2:19

the son : Joh 6:70,Joh 6:71, Joh 13:18; 2Th 2:3

that : Psa 109:6-19; Act 1:16-20,Act 1:25

TSK: Joh 17:13

come : Joh 17:1, Joh 13:3; Heb 12:2

that : Joh 3:29, Joh 15:11, Joh 16:22-24, Joh 16:33; Neh 8:10; Psa 43:4, Psa 126:5; Act 13:52; Rom 14:17; Gal 5:22; 1Jo 1:4; 2Jo 1:12

TSK: Joh 17:14

given : Joh 17:8

the world : Joh 7:7, Joh 15:18-21; Gen 3:15; Pro 29:27; Zec 11:8; Mat 10:24, Mat 10:25; 1Pe 4:4, 1Pe 4:5; 1Jo 3:12

they : Joh 17:16, Joh 8:23; 1Jo 4:5, 1Jo 4:6, 1Jo 5:19, 1Jo 5:20

TSK: Joh 17:15

take : Psa 30:9; Ecc 9:10; Isa 38:18, Isa 38:19, Isa 57:1; Luk 8:38, Luk 8:39; Phi 1:20-26

keep : Gen 48:16; 1Ch 4:10; Psa 121:7; Mat 6:13; Luk 11:4; Gal 1:4; 2Th 3:3; 2Ti 4:8; 1Jo 5:18

TSK: Joh 17:17

Sanctify : Joh 17:19, Joh 8:32, Joh 15:3; Psa 19:7-9, Psa 119:9, Psa 119:11, Psa 119:104; Luk 8:11, Luk 8:15; Act 15:9; 2Co 3:18; Eph 5:26; 2Th 2:13; Jam 1:21; 1Pe 1:22, 1Pe 1:23

word : Joh 8:40; 2Sa 7:28; Psa 12:6, Psa 19:7, Psa 119:144, Psa 119:151, Psa 119:152; Eph 4:21; 2Ti 2:25, 2Ti 2:26

TSK: Joh 17:18

Joh 20:21; Isa 61:1-3; Mat 23:34; 2Co 5:20; Eph 3:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 17:1

These words - The words addressed to them in the preceding chapters. They were proceeding to the garden of Gethsemane. It adds much to the interest of this prayer that it was offered in the stillness of the night, in the open air, and in the especially tender circumstances in which Jesus and his apostles were. It is the longest prayer recorded in the New Testament. It was offered on the most tender and solemn occasion that has ever occurred in our world, and it is perhaps the most sublime composition to be found anywhere. Jesus was about to die. Having expressed his love to his disciples, and made known to them his last desires, he now commends them to the protection and blessing of the God of grace. This prayer is moreover a specimen of the manner of his intercession, and evinces the interest which he felt in behalf of all who should become his followers in all ages of the world.

Lifted up his eyes - This was the common attitude of prayer. Compare Luk 18:13.

The hour is come - That is, the appointed time for his sufferings and death. Compare the notes at Joh 12:27.

Glorify thy Son - Honor thy Son. See Joh 11:4. Give to the world demonstration that I am thy Son. So sustain me, and so manifest thy power in my death, resurrection, and ascension, as to afford indubitable evidence that I am the Son of God.

That thy Son also may glorify thee - This refers clearly to the manifestation of the honor of God which would be made by the spread of the gospel among men, Joh 17:2. Jesus prayed that God would so honor him in his death that striking proof might be furnished that he was the Messiah, and men thus be brought to honor God. By his death the law, the truth, and the mercy of God were honored. By the spread of his gospel and the conversion of sinners; by all that Christ will do, now that he is glorified, to spread his gospel, God will be honored. The conversion of a single sinner honors God; a revival of religion is an eminent means of promoting his honor; and the spread of the gospel among all nations shall yet do more than all other things to promote the honor of God among men. Whatever honors the Saviour honors God. Just as he is exalted in view of the mind, so will God be honored and obeyed.

Barnes: Joh 17:2

As thou hast given him power - It was on the ground of this power given to Christ that the apostles were commanded to go and teach all nations. See the notes at Mat 28:18-19.

All flesh - All men, Mat 24:22; Luk 3:6.

That he should give eternal life - See the notes at Joh 5:24.

To as many as thou hast given him - See the notes at Joh 10:16; Joh 6:37. To all on whom the Father has purposed to bestow the blessings of redemption through his Son. God has a plan in all he does, extending to men as well as to other objects. One part of his plan was that the atonement of Christ should not be in vain. Hence he promised him that he should see of the travail of his soul and should be satisfied Isa 53:11; and hence the Saviour had the assurance that the Father had given him a portion of the human family, and would apply this great work to them. It is to be observed here that the Saviour in this prayer makes an important distinction between "all flesh"and those who were "given to him."He has power over all. He can control, direct, restrain them. Wicked men are so far under his universal dominion, and so far restrained by his power, that they will not be able to prevent his bestowing redemption on those were given him that is, all who will believe on him. Long ago, if they had been able, they would have banished religion from the world; but they are under the power of Christ, and it is his purpose that there shall be "a seed to serve him,"and that "the gates of hell shall not prevail"against his church. Men who oppose the gospel should therefore feel that they cannot prevent the salvation of Christians, and should be alarmed lest they be found "fighting against God."

Barnes: Joh 17:3

This is life eternal - This is the source of eternal life; or it is in this manner that it is to be obtained. The knowledge of God and of his Son Jesus Christ is itself a source of unspeakable and eternal joy. Compare Joh 11:25; Joh 6:63; Joh 12:50.

Might know thee - The word "know"here, as in other places, expresses more than a mere speculative acquaintance with the character and perfections of God. "It includes all the impressions on the mind and life which a just view of God and of the Saviour is fitted to produce."It includes, of course, love, reverence, obedience, honor, gratitude, supreme affection. "To know God as he is"is to know and regard him as a lawgiver, a sovereign, a parent, a friend. It is to yield the whole soul to him, and strive to obey his law.

The only true God - The only God, in opposition to all false gods. What is said here is in opposition to idols, not to Jesus himself, who, in 1Jo 5:20, is called "the true God and eternal life."

And Jesus Christ - To know Jesus Christ is to have a practical impression of him as he is - that is, to suffer his character and work to make their due impression on the heart and life. Simply to have heard that there is a Saviour is not to know it. To have been taught in childhood and trained up in the belief of it is not to know it. To know him is to have a just, practical view of him in all his perfections as God and man; as a mediator; as a prophet, a priest, and a king. It is to feel our need of such a Saviour, to see that we are sinners, and to yield the whole soul to him, knowing that he is a Saviour suited to our needs, and that in his hands our souls are safe. Compare Eph 3:19; Tit 1:16; Phi 3:10; 1Jo 5:20. In this verse is contained the sum and essence of the Christian religion, as it is distinguished from all the schemes of idolatry and philosophy, and all the false plans on which men have sought to obtain eternal life. The Gentiles worshipped many gods; the Christian worships one - the living and the true God; the Jew, the Deist, the Muslim, the Socinian, profess to acknowledge one God, without any atoning sacrifice and Mediator; the true Christian approaches him through the great Mediator, equal with the Father, who for us became incarnate, and died that he might reconcile us to God.

Barnes: Joh 17:4

Have glorified thee - In my instructions and life. See his discourses everywhere, the whole tendency of which is to put honor on God.

I have finished the work - Compare Joh 19:30. When he says "I have finished,"he probably means to include also his death. All the preparations for that death were made. He had preached to the Jews; he had given them full proof that he was the Messiah; he had collected his disciples; he had taught them the nature of his religion; he had given them his parting counsel, and there was nothing remaining to be done but to return to God. We see here that Jesus was careful that his great and important work should be done before his dying hour. He did not postpone it to be performed just as he was leaving the world. So completely had he done his work, that even before his death he could I say, "I have finished the work."How happy would it be if men would imitate his example, and not leave their great work of life to be done on a dying bed? Christians should have their work accomplished, and when that hour approaches, have nothing to do but to die, and return to their Father in heaven.

Barnes: Joh 17:5

With thine own self - In heaven, granting me a participation of the same honor which the Father has. He had just said that he had glorified God on the earth, he now prays that God would glorify him in heaven.

With the glory - With the honor. This word also includes the notion of happiness, or everything which could render the condition blessed.

Before the world was - There could not be a more distinct and clear declaration of the pre-existence of Christ than this. It means before the creation of the world; before there was any world. Of course, the speaker here must have existed then, and this is equivalent to saying that he existed from eternity. See Joh 1:1-2; Joh 6:62; Joh 3:13; Joh 16:28. The glory which he had then was that which was proper to the Son of God, represented by the expression "being in the bosom of the Father"Joh 1:18, denoting intimacy, friendship, united felicity. The Son of God, by becoming incarnate, is represented as "humbling himself"(Greek: he "emptied himself"), Phi 2:8. He laid aside for a time the external aspect of honor, and consented to become despised, and to assume the form of a servant. He now prays that God would raise him up to the dignity and honor which he had before his incarnation. This is the state to which he is now exalted, with the additional honor of having made atonement for sin, and having opened the way to save a race of rebels from eternal death. The lowest condition on earth is frequently connected with the highest honors of heaven. Man looks on the outward appearance. God looks to him that is humble and of a contrite spirit.

Barnes: Joh 17:6

Have manifested thy name - The word "name"here includes the attributes or character of God. Jesus had made known his character, his law, his will, his plan of mercy - or, in other words, he had revealed God to them. The word "name"is often used to designate the person, Joh 15:21; Mat 10:22; Rom 2:24; 1Ti 6:1.

Which thou gavest me - God gave them to him in his purpose. He gave them by his providence. He so ordered affairs that they heard him preach and saw his miracles; and he gave them by disposing them to follow him when he called them.

Thine they were - All men are God’ s by creation and by preservation, and he has a right to do with them as seemeth good in his sight. These men he chose to designate to be the apostles of the Saviour; and he committed them to him to be taught, and then commissioned them to carry his gospel, though amid persecutions, to the ends of the world. God has a right to the services of all; and he has a right to appoint us to any labor, however humble, or hazardous, or wearisome, where we may promote his glory and honor his name.

Barnes: Joh 17:7

They have known - They have been taught that and have believed it.

Hast given me - This refers, doubtless, to the doctrine of Christ, Joh 17:8. They are assured that all my instructions are of God.

Barnes: Joh 17:8

The words - The doctrines. Christ often represented himself as instructed and sent to teach certain great truths to men. Those he taught, and no others. See the notes at Joh 5:30.

Barnes: Joh 17:9-10

I pray for them - In view of their dangers and trials, he sought the protection and blessing of God on them. His prayer was always answered.

Not for the world - The term world here, as elsewhere, refers to wicked, rebellious, vicious men. The meaning of this expression here seems to be this: Jesus is praying for his disciples. As a reason why God should bless them, he says that they were not of the world; that they had been taken out of the world; that they belonged unto God. The petition was not offered for wicked, perverse, rebellious men, but for those who were the friends of God and were disposed to receive his favors. This passage, then, settles nothing about the question whether Christ prayed for sinners. He then prayed for his disciples, who were not those who hated him and disregarded his favors. He afterward extended the prayer for all who should become Christians, Joh 17:20. When on the cross he prayed for his crucifiers and murderers, Luk 23:34.

For they are thine - This is urged as a reason why God should protect and guide them. His honor was concerned in keeping them; and we may always "fill our mouths with"such "arguments"when we come before God, and plead that his honor will be advanced by keeping us from evil, and granting us all needful grace.

I am glorified in them - I am honored by their preaching and lives. The sense of this passage is, "Those who are my disciples are thine. That which promotes my honor will also promote thine. I pray, therefore, that they may have needful grace to honor my gospel, and to proclaim it among men."

Barnes: Joh 17:11

I am no more in the world - I have finished my work among men, and am about to leave the world. See Joh 17:4.

These are in the world - They will be among wicked men and malignant foes. They will be subject to trials and persecutions. They will need the same protection which I could give them if I were with them.

Keep - Preserve, defend, sustain them in trials, and save them from apostasy.

Through thine own name - Our translators seem to have understood this expression as meaning "keep by thy power,"but this probably is not its meaning. It is literally "keep in thy name."And if the term name be taken to denote God himself and his perfections (see the note at Joh 17:6), it means "keep in the knowledge of thyself. Preserve them in obedience to thee and to thy cause. Suffer them not to fall away from thee and to become apostates."

That they may be one - That they may be united.

As we are - This refers not to a union of nature, but of feeling, plan, purpose. Any other union between Christians is impossible; but a union of affection is what the Saviour sought, and this he desired might be so strong as to be an illustration of the unchanging love between the Father and the Son. See Joh 17:21-23.

Barnes: Joh 17:12

While I was with them in the world - While I was engaged with them among other men - surrounded by the people and the temptations of the world. Jesus had now finished his work among the men of the world, and was performing his last offices with his disciples.

I kept them - By my example, instructions, and miracles. I preserved them from apostasy.

In thy name - In the knowledge and worship of thee. See Joh 17:6-11.

Those that thou gavest me ... - The word "gavest"is evidently used by the Saviour to denote not only to give to him to be his real followers, but also as apostles. It is used here, probably, in the sense of giving as apostles. God had so ordered it by his providence that they had been given to him to be his apostles and followers; but the terms "thou gavest me"do not of necessity prove that they were true believers. Of Judas Jesus knew that he was a deceiver and a devil, Joh 6:70; "Have not I chosen you twelve, and one of you is a devil?"Judas is there represented as having been chosen by the Saviour to the apostleship, and this is equivalent to saying that he was given to him for this work; yet at the same time he knew his character, and understood that he had never been renewed.

None of them - None of those chosen to the apostolic office.

But the son of perdition - See the notes at Mat 1:1. The term son was given by the Hebrews to those who possessed the character described by the word or name following. Thus, sons of Belial - those who possessed his character; children of wisdom those who were wise, Mat 11:19. Thus Judas is called a son of perdition because he had the character of a destroyer. He was a traitor and a murderer. And this shows that he who knew the heart regarded his character as that of a wicked man one whose appropriate name was that of a son of perdition.

That the scripture ... - See the notes at Joh 13:18. Compare Psa 12:9.

Barnes: Joh 17:13

My joy fulfilled ... - See the notes at Joh 15:11. The expression "my joy here probably refers to the joy of the apostles respecting the Saviour - the joy which would result from his resurrection, ascension, and intercession in heaven.

Barnes: Joh 17:14

I have given them ... - See Joh 17:8.

The world hath hated them ... - Joh 15:18-21.

Barnes: Joh 17:15

That thou shouldest take them out of the world - Though they were going into trials and persecutions, yet Jesus did not pray that they might be removed soon from them. It was better that they should endure them, and thus spread abroad the knowledge of his name. It would be easy for God to remove his people at once to heaven, but it is better for them to remain, and show the power of religion in supporting the soul in the midst of trial, and to spread his gospel among men.

Shouldest keep them from the evil - This may mean either from the evil one that is, the devil, or from evil in general that is, from apostasy, from sinking in temptation. Preserve them from that evil, or give them such grace that they may endure all trials and be sustained amid them. See the notes at Mat 6:13. It matters little how long we are in this world if we are kept in this manner.

Barnes: Joh 17:16

See Joh 15:19.

Barnes: Joh 17:17

Sanctify them - This word means to render pure, or to cleanse from sins, 1Th 5:23; 1Co 6:11. Sanctification in the heart of a Christian is progressive. It consists in his becoming more like God and less attached to the world; in his getting the ascendency over evil thoughts, and passions, and impure desires; and in his becoming more and more weaned from earthly objects, and attached to those things which are unseen and eternal. The word also means "to consecrate, to set apart to a holy office or purpose."See Joh 17:19; also the notes at Joh 10:36. When Jesus prayed here that God would sanctify them, he probably included both these ideas, that they might be made personally more holy, and might be truly consecrated to God as the ministers of his religion. Ministers of the gospel will be really devoted to the service of God just in proportion as they are personally pure.

Through thy truth - Truth is a representation of things as they are. The Saviour prayed that through those just views of God and of themselves they might be made holy. To see things as they are is to see God to be infinitely lovely and pure; his commands to be reasonable and just; heaven to be holy and desirable; his service to be easy, and religion pleasant, and sin odious; to see that life is short, that death is near; that the pride, pomp, pleasures, wealth, and honors of this world are of little value, and that it is of infinite importance to be prepared to enter on the eternal state of being. He that sees all this, or that looks on things as they are, will desire to be holy. He will make it his great object to live near to God and to glorify his name. In the sanctification of the soul God makes use of all truth, or of everything fitted to make a representation of things as they are to the mind. His Word states that and no more; His Spirit and His Providence do it. The earth and the heavens, the seasons, the sunshine and the rain, are all fitted to teach us his goodness and power, and lead us to him. His daily mercies tend to the same end, and afflictions have the same design. Our own sickness teaches us that we are soon to die. The death of a friend teaches us the instability of all earthly comforts, and the necessity of seeking better joys. All these things are fitted to make just representations to the mind, and thus to sanctify the soul. As the Christian is constantly amid these objects, so he should be constantly growing in grace, and daily and hourly gaining new and deeper impressions of the great truths of religion.

Thy word is truth - All that thou hast spoken - that is, all that is contained in the Bible. All the commands and promises of God; His representations of His own character and that of man; His account of the mission and death of His Son; of the grave, the resurrection, judgment, and eternity, all tend to represent things as they are, and are thus fitted to sanctify the soul. We have here also the testimony of the Saviour that the revelation which God has given is true. All that God has spoken is true, and the Christian should rejoice and the sinner should tremble. See Psa 19:7-14.

Poole: Joh 17:1

Joh 17:1-5 Christ prayeth to his Father to glorify him,

Joh 17:6-14 and to preserve his apostles in unity of faith,

Joh 17:15,16 and from all evil,

Joh 17:17-19 and to sanctify them with the word of truth,

Joh 17:20-26 and for the perfect union of all believers, and

their admission to a share of his glory in heaven.

When our Lord had finished his discourses, of which we have had a large account in Joh 14:1-16:33 , he goes to prayer. As he taught us when we pray to direct our petitions to the Father, so in this he setteth us an example; and before he speaketh it is said he

lifted up his eyes to heaven as his Father’ s mansion house who, though he filleth heaven and earth, yet doth in heaven most manifest his glory: and therefore, teaching us to pray, he commandeth us to say, Our Father which art in heaven; not exclusively, as if God were not on earth also; but eminently, as heaven is the place where he most gloriously manifests himself. Lifting up the eyes was a usual gesture in prayer, and but an indication of the soul’ s being lifted up, Psa 121:1 123:1 ; yet no necessary gesture, for we shall at another time find our Saviour falling upon his face when he prayed, Mat 26:39 Mar 14:35 . The lifting up of the soul to God, wherein the main and spiritual part of prayer lies, doth not necessarily require the lifting up of the eyes. The publican cast down his eyes upon the earth, in the sense of his unworthiness. Our Lord lifted up his eyes, and said,

Father, the hour is come that is, the hour of my passion, the time wherein thou hast determined that I should die; now make thy Son glorious, by raising me from the dead, by taking me up to heaven, or by giving me assistance from thee to do the work which I have to do, to drink this bitter cup: that so I, being risen again from the dead, and ascending up to heaven, may make thy name famous by publishing thy justice, goodness, and truth, upon the preaching of the gospel to all nations.

Poole: Joh 17:2

I see no reason for any to contend here, that by all flesh the elect only, who shall be eternally saved, are to be understood; Christ’ s power undoubtedly extendeth further than to the elect, though to them only for salvation; he hath a power over reprobates and unbelievers to condemn them, as well as over his elect, to bring them to eternal life and salvation. The former part of the text speaketh of the more general power and authority, by which the Father had already made Christ glorious; putting all things under his feet, and causing all knees to bow down unto him; which are other phrases by which the same things are expressed, 1Co 15:27 Phi 2:10 . This general power our Saviour executeth according to the counsels of God, with respect to their faith or unbelief. As to those given to Christ, that he should die in their stead, and with the price of his blood purchase eternal life for them; Christ executeth his power in giving them eternal life: under which notion (as appeareth from many other scriptures) is comprehended, not the end only, which is eternal life and happiness, but all the necessary means in order to that end; from whence we are to observe, that eternal life is a free gift, that the Son gives only to such as the Father hath given him by his eternal counsels; so that all shall not be saved; for the term

as many as & c., is plainly restrictive, and limits the gift to a certain number. And to examine our right to it, we need not ascend up into heaven, to search the rolls of the eternal counsels; for all whom the Father hath given him shall come unto him, and not only receive him as their High Priest, but give up themselves to be ruled and guided by him, by the efficacious working of the Spirit of his grace. By such a receiving of Christ, and giving up of ourselves to his conduct and government, we shall know whether we be of the number of those that are given to Christ; and till we find this, we have no reason to conclude it, but to fear and suspect the contrary.

Poole: Joh 17:3

Those who deny the Divine nature of Christ, think they have a mighty argument from, this text, where Christ, (as they say), speaking to his Father, calleth him

the only true God But divines answer, that the term only, or alone, is not to be applied to thee, but to the term God; and the sense this: To know thee to be that God which is the only true God: and this appeareth from 1Jo 5:20 , where Christ is said to be the true God, which he could not be if the Father were the only true God, considered as another from the Son. The term only, or alone, is not exclusive of the other two Persons in the Trinity, but only of idols, the gods of the heathen, which are no gods; so 1Ti 6:15,16 , and many other Scriptures: so Mat 11:27 , where it is said, that none knoweth the Son, but the Father; neither knoweth any the Father, save the Son; where the negative doth not exclude the Holy Spirit. Besides, the term alone is in Scripture observed not always to exclude all others, as Mar 6:47 . Our Saviour saith, it is life eternal to know him who is the only true God, that is, it is the way to eternal life, which is an ordinary figure used in holy writ. He adds,

and Jesus Christ, whom thou hast sent by which he lets us know, that the Father cannot be savingly known, but in and by the Son. Knowing, in this verse, signifies not the mere comprehending of God and of Christ in men’ s notions; but the receiving Christ, believing in him, loving and obeying him, &c.

Poole: Joh 17:4

I have glorified thee on the earth by preaching the gospel, by living up to the rule of thy law, by the miracles which I have wrought. God could not be glorified by Christ, by the addition of any thing to his essential glory; only by manifesting to the world his Father’ s goodness, justice, mercy, truth, wisdom, and other of his attributes. One way by which he had glorified his Father, is expressed, viz. by finishing the work which he had given him in commission. But how could Christ say this, who had not yet died for the sins of men, which was the principal piece of his work?

Answer. It was so nigh, that he speaks of it as already done: so, Joh 17:11 , he saith, I am no more in the world, because he was to be so little a time in the world. Again, he speaks of what he was fully resolved to do, as if it were already done.

Poole: Joh 17:5

Let the glory which, as to my Divine nature, I had with thee before the foundation of the world, be communicated also to my human nature, that my whole person may be made glorious. From hence is easily concluded, against those who deny the Godhead of Christ, that Christ was glorified with his Father before the world was, which he could not have been if he had not been eternal God. He here begs of his Father, that that glory might shine upon his person as Mediator.

Poole: Joh 17:6

Here he openeth this former phrase, I have glorified thee on the earth: it was done by manifesting the Lord’ s name, proclaiming his goodness and mercy, publishing his will, making famous all whereby God can be made known: this Christ did both by his words and by his works. This he had done (as he saith) to all those whom the Father had given him; whom the Father had given him by an act of his eternal counsel, and by inclining their hearts to own and receive him when he came into the world. He tells his Father, that his they were, his chosen ones; and he had given them unto Christ, that he should redeem them with his blood, and take the care of their salvation: and he saith, When I came and revealed thy will unto them, they have not stubbornly and obstinately, as the generality of the Jews, shut their eyes against the light, and rebelled against thy will revealed; but they have heard, received, embraced, and obeyed thy word.

Poole: Joh 17:7

They have thus far made proficiency in the doctrine which I have taught them; that though the Pharisees say, that I cast out devils by Beelzebub the prince of devils, yet they believe, and are persuaded, that the doctrine which I have taught them is from thee, and that it is by a Divine power that I have wrought those miracles which I have wrought; and so I have manifested thy name unto them, and they have received the manifestation and revelation of thy name unto them.

Poole: Joh 17:8

Our Lord here doth both justify himself, and commend those whom in this former part of his prayer he is commending to his Father. He justifieth himself that he had not delivered any thing to them but what he had from his Father; thereby teaching all those who claim the name of his ministers what is their duty, viz. to give to their hearers no word but what God hath given them. If Christ confined his discourses to words which his Father had given him, certainly we ought to do so also. We are not to speak what we list, nor what men would have us we are tied up to God’ s word. He commendeth these his disciples, that they had

received them not only the sound of them in their ears, not only the notion of them in their understandings, but they had embraced and believed them; and had, from the force and, authority of them, given credit to him as the true Messias, who came out and was sent from God. Though they were not yet come up to a perfect faith in him as the eternal Son of God, yet they believed him one that came from God, and was sent of God as the promised Messiah; which seemeth to have been that degree of faith which Christ most insisted upon as to his disciples, until by his resurrection from the dead he declared himself to be the Son of God with power; though all along this Gospel, his discourses, and the miracles which he wrought, had a particular tendency to prove himself one with the Father, and the eternal Son of God; and the disciples had some weak persuasion of this also.

Poole: Joh 17:9

The world seemeth here to signify all mankind, for whom Christ in this place doth not pray; though some interpret it of reprobates, others of unbelievers. Christ afterward prays for the world, Joh 17:20 ; that is, for such who, though they at present were unbelievers, yet should be brought to believe by the apostles’ ministry. But to teach us to distinguish in our prayer, our Saviour here distinguishes, and prays for some things for his chosen ones, which he doth not pray for on the behalf of others: these he describes to be such as his Father (whose they were) had given him, either by an eternal donation, or by working faith in them.

Poole: Joh 17:10

In the Greek the adjectives are of the neuter gender, so as the sense is not, All my friends, or all my disciples, are thine also; but, All my things are thine, and all thy things are mine; which is no more than he hath before often said. Christ and his Father have all things common, neither of them have any thing that is not the other’ s: they are one, and they agree in one; they have the same essence, the same will, the same attributes, the same friends.

And I am (saith our Saviour) glorified or made glorious, in them by their owning, receiving, and embracing me, and accepting me as their Saviour. So as this verse containeth two arguments more, enforcing his petition on the behalf of his elect:

1. His Father’ s propriety in them, as well as his.

2. Their love to him, and the glory which redounded to him from their faith and holiness.

Poole: Joh 17:11

The term world in this verse signifies not the men of the world, nor any particular party of them, (as it often signifies), but the habitable part of the earth. Our Saviour saith he is

no more in the world because he was to continue on the earth but a very small time; but (saith he) these any disciples are like to abide in the world when I have left it; they will stand in need of this help, to be armed against all the temptations they will meet with from the world. I am coming to thee, therefore I commend them to thee, beseeching thee, that thou through thy power wouldst keep those, who, in giving themselves up to me, have also given themselves up to thee; let their owning thy name (which is as a strong tower, Pro 18:10 ) keep them from all the temptations and dangers to which they will be exposed in the world, wherein they are to live and converse; that they may be one, one body, and in one Spirit: that they may own one Lord, one faith, one baptism, &c.; that they may be one in love and affection,

as we are in some proportion to that union which is between thee and me, though not in an equality. This prayer of our Saviour’ s doth both oblige all those who in any sincerity own Christ, to study union both in opinion and affection; and also give us ground of hopes, that there is a time coming, when there shall be greater measure of it than we have seen in those miserably divided times wherein we have lived, and do yet live.

Poole: Joh 17:12

Christ speaks here of himself as one who had already died, was risen, and ascended, though none of all these things were past, because they were so suddenly to come to pass. I have, (saith our Saviour), for all the time that I have abode in the world, and conversed with them,

kept them in thy name i.e. in the steady owning and profession of thy truth; or (if we read it, through thy name) it signifieth through thy power, and the influence of thy grace. I have not so kept all that came to hear me, but all

those whom thou gavest me by the act of thy eternal counsel; or whom thou gavest me to be my apostles: and none of them is proved an apostate, but the son of perdition: none of them is lost whom thou gavest me by thy eternal gift, none of them whom thou gavest me to be my apostles, but one who, though he was my apostle, and in that sense given to me, yet was never given me by thy eternal gift, as one to be by me redeemed, and brought to eternal life and salvation; for he was a son of perdition: we have this term applied to antichrist, 2Th 2:3 . As the son of death , 2Sa 12:5 , signifies one appointed to die, or that deserveth to die; and the child of hell, Mat 23:15 , signifieth one who deserveth hell; so the son of perdition may either signify one destined to perdition, or one that walketh in the high and right road to perdition, or rather both; one who being passed over in God’ s eternal counsels, as to such as shall be saved, hath by his own wilful apostasy brought himself to eternal perdition, or into such a guilt as I know thou wilt destroy him. And by this the Holy Scripture is fulfilled, Psa 109:8 , for that is the portion of Scripture here intended, as is apparent from Act 1:20 , where the apostle applies that text to Judas, who is here spoken of. Other scriptures also were thus fulfilled, as Psa 41:9 , compared with Joh 13:18 .

Poole: Joh 17:13

He speaketh still in the present tense. These words were not fulfilled six weeks after this, for he conversed with his disciples forty days after his resurrection, Act 1:3 ; but Christ was now shortly coming, therefore he saith, I come. And, saith he, while I am in the world, I speak these things; I put up this prayer, that the joy of my people may not be diminished by my going from them, but that when they can no longer (as hitherto) rejoice in my bodily presence with them, they may yet rejoice that I am ascended to my Father, that they stand commended to the care of thee, my Father, by this my last prayer.

Poole: Joh 17:14

I take more to be understood here, by Christ’ s giving his word unto his disciples, than his preaching the gospel in their ears: otherwise Christ had no more given these his disciples his word, than he had given it to many thousands of others who were yet in the world, and whom the world hated not. The sense therefore is, I have not only preached thy word in their ears, but I have opened their hearts to receive and believe it and bowed their wills to a compliance with it; so as the word dwelleth in their hearts, is ingrafted in them, and they are turned into the likeness of it. And here it is observable, that when any soul is given to Christ by his Father, Christ will most certainly, first or last, give unto that soul his word in that sense; that is, so as it shall receive, believe it, and be turned into the likeness of it. And for this

the world hath hated them for thy word hath made them to be of another spirit from carnal, loose, and worldly men; they have other affections, other inclinations, other designs and studies;

they are not of the world in that respect

as I am not of the world: though in other respects not so; for Christ, as to his original, was not of the world, which they were, of the earth, earthy.

Poole: Joh 17:15

Christ doth not pray that his Father would take up his saints out of this sinful and troublesome world into heaven, because he knew that they were to be of use to him for a time in the world; but he prays that the Lord would keep them from the evil one, (so some would have it translated), or from the evil thing; by which we must not understand what is penally and afflictively evil, but only what is sinfully evil: and by his example he hath directed us how we ought to pray; not for death, nor absolutely for a deliverance from the evils and miseries of this life; but that we may be delivered from those temptations to sin, to which a multitude of sharp trials and afflictions will expose even the best of men.

Poole: Joh 17:16

This is the same thing which he had said before, Joh 17:14 , which he again repeateth, either to fix it in their memories, that they, calling it to their minds, might direct their lives accordingly, or be thereby fortified against the hatred and malice of the world; for which purpose he told them so before, Joh 15:19 , and again in this chapter, Joh 17:14 : See Poole on "Joh 17:14" .

Poole: Joh 17:17

It is doubted amongst interpreters, whether sanctifying in this place signifieth the consecrating, deputing, or setting the apostles apart, and preparing them for the work of the ministry in which they were to be employed, as the word signifies, Jer 1:5 ; or the strengthening and confirming their habits of grace, so as they might be able to encounter the temptations they should meet with from the hatred or opposition of the world; or the perfecting of them in holiness. Mr. Calvin saith our Saviour here prayeth that God would appropriate them unto himself. And he showeth how this is done,

through or in, thy truth that is, some say, through thy truth engraven and imprinted upon their hearts by thy Holy Spirit, which was promised to lead and to guide them into all truth, Joh 16:13 : say others, through thy Spirit, which indeed is the Sanctifier; and we have met with twice, called, the Spirit of truth, Joh 14:17 . Some say, Sanctify them through thy truth, is no more than, Sanctify them truly, in opposition to that legal sanctification of priests, &c., of which we read in the books of Exodus and Leviticus. Others would have it, to thy truth, that is, to the preaching of thy gospel. But our translation seems to come nearest the meaning; through thy truth, that is, through the knowledge of thy truth; as the Gentiles are said to have had their hearts purified by faith, Act 15:9 . He opens what he meant by truth, adding, thy word is truth; that is, thy word and gospel, which I have preached to them, is truth (the abstract, as some think, for the concrete); that is, it is most true: it is not like the doctrine of false prophets, nor like the doctrine of the Pharisees, which is partly true, partly false; but it is truth itself: and though indeed it is the blood of Christ which cleanseth and purifieth the heart, yet this is applied to the conscience by the Spirit, which is the Sanctifier, in and through the word of God preached and applied to the soul.

Poole: Joh 17:18

That is: My Father, they have not thrust themselves into their employment, they have not run without sending; for as I am thine apostle, as I was sent by thee, so I have sent them. The apostles indeed were not sent for the same end in all things that Christ was sent; who was sent to purchase salvation for men, as well as to preach the gospel: but they were sent in part for the same work for which Christ was sent, and they were sent by him who had authority to send them; and as it is but reasonable for princes to protect those whom themselves send upon their embassies, so it was but reasonable that God should defend and protect those whom his Son had sent out as his ambassadors.

PBC: Joh 17:1

"lifted up His eyes to heaven" - this little expression is very intriguing to me.  I remember a man in Luke 18 (Lu 18:13) when he prayed could not so much as lift up his eyes to heaven.  In contrast to this publican who would not so much as lift his eyes to heaven, Jesus lifted up His eyes to heaven.

You know, the publican could not look God eye to eye.  There's a text in Psalm 40 (Ps 40:12) that says that my iniquities have taken hold of me so that I am not able to look up.  Ever notice how a person reacts when they have a guilty conscience - won't hardly look you in the eye?  You've experienced that in your own experience haven't you? 

But, see the Lord Jesus Christ is perfect and pure and holy and He can look God eye to eye.  He can stand toe to toe with the Father because He is co-equal, co-eternal with the Father, He is God, very God, He is holy and harmless and undefiled and separate from sinners.  The Lord Jesus Christ is a perfect and a qualified intercessor.  Your savior, my friends, can stand on the equal plane with the heavenly Father as your representative and can plead for you as One who can look the Father in the eye.  "These words spake Jesus, and lifted up his eyes to heaven,"

PBC: Joh 17:3

This lesson is frequently misquoted to suggest that our knowing Christ is the cause of our eternal life, " Knowing Christ is eternal life." This paraphrase violates the very fiber of the text! We receive eternal life through the power the Father gave to the Son, that we might know God the Father and Jesus Christ. The logical sequence of the verse is life to know, not know to live. Eternal life precedes our knowledge of and our belief in God the Father and the Lord Jesus Christ. In fact we are told that we are given eternal life in order that we might know him. Therefore, eternal life precedes faith!

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Haydock: Joh 17:1

Glorify thy Son, by signs and miracles, lest dying so disgraceful a death, I seem to be no more than another man: that thy Son may glorify thee, that my death may make thee praised and glorified. (Witham)

Haydock: Joh 17:2

Power over all flesh, that he may give life everlasting to all [1] whom thou hast given him. He speaks of himself, as made man, and the Redeemer of mankind. If we ask, who are they, who in this sense are said to be given to Christ: it is true, only the elect, or predestined, are given by a special and uncommon mercy. In this sense St. Augustine, (tract. 111. p. 779.) They are not said to be given, to whom he shall not give life everlasting. Yet not only the elect, but all believers, nay, all men whatsoever, may be said to be given to him, inasmuch as by his coming to redeem all, sufficient help and means are offered to all men, whereby they may be saved: and inasmuch as Christ came, suffered, died, and offered up his death for all men. See 2 Corinthians v. 15. (Witham) ---

Thou hast given him power over all flesh: by this our Saviour shewed, that his preaching was directed, not to the Jews only, but to every nation of the earth. Are then all saved? Christ has done sufficient for the salvation of all, and if they are not saved, it is the fault, not of him that speaketh, but of those that receive not his word. (St. John Chrysostom, hom. lxxix. in Joan.)

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[BIBLIOGRAPHY]

Ut omne quod dedisti ei, det eis vitam æternam, Greek: ina pan o dedokas outo, dose autios zoen aionion. That is, ut omnibus quos dedisti, &c.

Haydock: Joh 17:3

This is life everlasting; that is, the way to life everlasting, that they may know thee, the only true God, and Jesus Christ, whom thou hast sent [2]. The Arians, from these words, pretended that the Father only is the true God. St. Augustine and divers others answer, that the sense and construction is, that they may know thee, and also Jesus Christ thy Son, whom thou hast sent to be the only true God. We may also expound them with St. John Chrysostom and others, so that the Father is here called the only true God, not to exclude the Son, and the Holy Ghost, who are the same one true God with the Father; but only to exclude the false gods of the Gentiles. Let the Socinians take notice, that (1 John v. 20.) the Son of God, Jesus Christ, is expressly called the true God, even with the Greek article, upon which they commonly lay so much stress. (Witham) ---

Life everlasting. Both the life of glory in heaven, and of grace here, consisteth in the knowledge of God; the former in perfect vision, the latter in faith working by charity. For knowledge of God, without keeping his commandments, is not true knowledge, but unprofitable knowledge. (1 John xi.)

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[BIBLIOGRAPHY]

Ut cognoscant te, &c. St. Augustine, tract. 105. p. 671. Ordo Verborum est, ut te, & quem misisti Jesum Christum, cognoscant solum verum Deum. See also St. Ambrose (lib. v. de fide, chap. ii. t. 4. p. 138.) where he treats of this verse at large. St. John Chrysostom gives this interpretation (hom. lxxix.) Solum verum Deum, &c. ad eorum qui dii non sunt differentiam. In the Greek, (hom. lxxx. p. 474. t. 8.) Ed. Montfaucon. Greek: pros autidiastolen ton ouk onton theon phesi. See likewise St. Gregory of Nazianzus, Orat. xxxvi. p. 586.

Haydock: Joh 17:5

And now, glorify thou me, O Father, with thyself, with the glory which I had with thee, before the world was. Glorify me, is the same as make me known to men; so that the sense may be, make men know, that I had the same glory with thee, before the world was created, and from all eternity. Others understand, that Christ as man, here prays that his eternal Father would make known to men, that glory, which it was decreed from eternity should be given him: that is, that all creatures should be made subject to him, even as he was man, and appointed to be judge of the living and the dead. See 1 Corinthians xv. 26; Ephesians i. 22. (Witham)

Haydock: Joh 17:6

To the men whom thou gavest me out of the world. By whom we may understand his apostles and disciples. They were thine, and also mine, as I am God. See ver. 10. ---

and to me thou gavest them, inasmuch as I am become man, their Saviour, their Redeemer, &c. (Witham) ---

Had then the Father any thing which the Son had not? By no means. But Christ, as Son of God, had from eternity what he had not as Son of man; because he had not yet taken flesh of his virgin mother. All that he had as God, he attributes to his Father. (St. Augustine, tract. 106. in Joan.)

Haydock: Joh 17:7-8

Now they have known that all things which thou gavest men, are from thee. That is, says St. Augustine,[3] they now know, and will know more perfectly hereafter, that I myself am from thee, or proceed from thee, and am sent by thee to redeem the world. (Witham)

Haydock: Joh 17:7

[BIBLIOGRAPHY]

Quia omnia quæ dedisti mihi, abs te sunt. That is, says St. Augustine, (tract. 106. p. 767.) cognoverunt, quia abs te sum, &c.

Haydock: Joh 17:9

I pray for them, I pray not for the world. That is, now in this prayer, when I desire special graces and assistances for them, to discharge their duty, as my apostles; yet we must take notice, that (ver. 20.) Christ prays for all those, who should believe in him. He also prayed (Luke xxiii. 34.) for all, even for those that crucified him, Father, forgive the, for they know not what they do. (Witham) ---

The prayer I now offer up to thee, O my Father, is all in behalf of my disciples, it is not for the world. I pray not now for the incredulous Jews, nor for such of the Gentiles as shall afterwards believe in me; for them I will pray at another time. At present I speak to thee for my apostles only: they call for my first care, because they are thine, and thou has given them to me. (Calmet) ---

Jesus Christ prayed with an absolute and an efficacious prayer, for all those, for whom his prayer was to be heard: he begged for them, whatever his Father had predestined to give them; but he asked for nothing, that his Father had predestined not to give them.

Haydock: Joh 17:10

And all mine are thine, and thine are mine. They must needs be equal, says St. Augustine, to whom equally belong all things, and all persons; on which words St. John Chrysostom also says, (hom. lxxxi.) Do you see the equality? (Witham) ---

And all mine are thine, and thine are mine: as if he said: whatever thou hast given to me remains still thine, for mine are thine; and whatever is thine, is likewise mine, for thine are all mine. (St. John Chrysostom, hom. lxxx. in Joan.)

Haydock: Joh 17:11

And now I am no more in the world: that is, I am now leaving the world, as to a corporeal and visible presence: yet St. Augustine takes notice, that Christ saith afterwards, (ver. 13.) these things I speak in the world: therefore he was still for some short time in the world. And as to his true invisible presence with his Church, he gave us this promise, (Matthew xxviii. 20.) Behold I am with you all days, even to the end of the world. ---

Keep them in thy name, whom thou hast given me. [4] Christ, as man, says St. Augustine, asks of his Father, to preserve those disciples whom he had given him, who were to preach the gospel to the world. ---

That they may be one, as we also are. These words cannot signify an equality, nor to be one in nature and substance, as the divine persons are one, but only that they may imitate, as much as they are able, that union of love and affection. See St. John Chrysostom, St. Cyril, and St. Augustine on these word. (Witham) ---

Here Jesus Christ prays especially, that the apostles and his Church may be kept in unity of religion, and free from schism.

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[BIBLIOGRAPHY]

Serva eos in nomine tuo, quos dedisti mihi. Some Greek manuscripts have in nomine tuo, quod dedisti mihi, Greek: o dedokas moi. Or, as St. Cyril reads, Greek: en onomati sou o dedokas moi. which is the same by a Grecism, as Greek: o dedokas. ---

Ut sint unum sicut & nos. St. John Chrysostom says, non æqualitate, sed pro homana facultate, or quantum hominibus fas est, Greek: os anthropois dunaton. (hom. Greek: pb. p. 484.) nov. Ed. Ben.

Haydock: Joh 17:12

While I was with them, I kept them in thy name. [5] He still speaks, says St. John Chrysostom, as man, and after a human manner, by mentioning the advantage they seemed to enjoy, as long as he conversed visibly with them on earth, not that his invisible presence should be less beneficial to them. ---

And none of them hath perished, except the son of perdition, the wretched Judas, whose fall was foretold in the Scriptures. (Psalm cviii.) He hath perished, that is, now is about being lost, by his own fault, says St. John Chrysostom on this place. And St. Augustine on Psalm cxxxviii. How did the devil enter into the heart of Judas? he could not have entered, had not he given him place. (Witham) ---

That the Scripture may be fulfilled: this does not any ways shew, that it was the will of God that Judas should be lost; but only that what happened to Judas was conformable to the prophecies, and not occasioned by them. Who will doubt, says St. Augustine, (lib. de Unit. Eccl. chap. ix.) but that Judas might, if he pleased, have abstained from betraying Christ. But God foretold it, because he foresaw clearly the future perversity of his disposition. (Calmet) ---See above, (xiii. 18.) one of the principal passages of Scripture relative to the treachery of Judas, in which the traitor's crime had been predicted.

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[BIBLIOGRAPHY]

Cum essem, cum eis, &c. He speaks, says St. John Chrysostom, as man, Greek: os anthropos dialegetai. (hom. Greek: pa. p. 480.) ---

In the same place, nisi filius perditionis, Greek: ei me, &c. nisi, it is not, Greek: alla, sed. ---

Non perdom, that is, says St. John Chrysostom in the same place, quantum in me erit, non perdam ... non me impellente, vel relinguente: quod si sponte resiliant, non ex necessitate traham. Greek: ei de aph eauton apodedosi, pros anagken ouch elko. St. Augustine, Quomodo diabolus intravit in cor Judæ, non intraret, nisi ille locum daret.

Haydock: Joh 17:14

He tells his Father the reason why the world hated them, because they were not of the world. By generation, indeed, they were of the world; but by regeneration, they were not of the world. Thus they became like to himself, being born again of that Holy Spirit, by whose all powerful operation, he took upon himself the form of a servant. But although they were not of the world, still was it necessary that they should remain in the world; therefore he continues, I ask not that thou wouldst take them out of the world. (St. Augustine, tract. 107. in Joan.)

Haydock: Joh 17:18

As thou hast sent me into the world, I also have sent them into the world. He speaks of that mission, which agreed with him, as man, and become man for the salvation of mankind, to which also the apostles, and their successors were to co-operate, as the ministers and instruments of Christ, by virtue of their mission for him. (Witham) ---

For the same intent as Christ himself was sent, were the apostles sent also: whence St. Paul says, God was in Christ reconciling the world to himself, and he has placed in us the word of reconciliation. (2 Corinthians v. 19.) (Glossarium.)

Gill: Joh 17:1

These words spake Jesus,.... Referring to his sermons and discourses, his words of comfort, advice, direction, and instruction, delivered in the three preceding chapters:

and lift up his eyes to heaven; the seat of the divine majesty, the throne of his Father. This is a prayer gesture. It is said ^c of R. Tanchuma, that הגביה פניו לשמים, "he lift up his face to heaven", and said before the holy blessed God, Lord of the world, &c. and this is expressive of the ardency and affection of the mind of Christ, and of his confidence of the divine favour: it shows that his mind was filled with devotion and faith, and was devoid of shame and fear, and was possessed of great freedom, boldness, and intrepidity:

and said, Father; or "my Father", as the Syriac, Arabic and Persic versions read; and no doubt but he used the word Abba, which signifies "my Father", thereby claiming his interest in him, and relation to him:

the hour is come; to depart out of the world, to suffer and die for his people, which was agreed upon between him and his Father from all eternity; and it was welcome to him, on account of the salvation of his people, and therefore he spoke with an air of pleasure and satisfaction; and it would be quickly over, was but an hour, as it were, though a time of great trouble, distress and darkness, and so a fit time for prayer:

glorify thy Son; as man and Mediator; for as God, he needed no glory, nor could any be added to him: but it designs some breakings forth of glory upon him at his death; by supporting him under all the sorrows and sufferings of it; and in carrying him through it; so that he conquered all his people's enemies, and his own, sin, Satan, the world, and death, and obtained eternal redemption for them: and at his resurrection; by not suffering him to remain so long in the grave, as to see corruption; and by raising him at the exact time that was foretold by the prophets and himself; and by sending an angel to roll away the stone; and by raising some of the saints along with him; and by putting such a glory on his body, as that it is the pattern and exemplar of the saints' resurrection: and at his ascension to heaven, when he led captivity captive; and at his session at the right hand of God, above all principalities and powers; and through the effusion of the Spirit upon his disciples, and the divine power that attended his Gospel, to make it effectual to great multitudes, both to Jews and Gentiles; by all which he was glorified, pursuant to this petition of his; in which his end is,

that thy Son also may glorify thee; as he had done throughout the whole of his life and conversation, and by his ministry and miracles; so now at his sufferings and death, through the salvation of his chosen ones, in which the wisdom, grace, justice, holiness, power, and faithfulness of God are greatly glorified; and in the after discharge of other branches of his mediatorial office, in making intercession for his people, in the ministry of his word and ordinances, by his servants, attended with his holy Spirit, and by the administration of his kingly office.

Gill: Joh 17:2

As thou hast given him power over all flesh,.... All men, in distinction from angels; and these as fallen, as weak, frail, sinful, and mortal creatures; men of every nation, Jew or Gentile, and of every character, elect or non-elect: not but that he has also a power over angels; nor is his power over men limited to their "flesh" or bodies, but reaches to their spirits or souls also: which power is a governing, disposing, and judicial one; he rules them with a sceptre of righteousness, he disposes of them in providence as he pleases, and will judge them at the last day: and this is a power that is "given" him by his Father, and is not that original power over all things he has as God, and the Creator of them, which is natural, essential, and underived; but is a derived and delegated power, which he has as Mediator, as subservient to the ends and designs of his office: and as God glorified him as such, by giving him this power; so he glorifies him again, by acknowledging it, and by using it for the end for which it is given:

that he should give eternal life to as many as thou hast given him; eternal life is a gift, and not owing to the merits of men; indeed there is no merit in men's works, no, not in the best; for these are previously due to God, cannot be profitable to him, if done aright, are not done in the creature's strength, but through the grace of God, and bear no proportion to eternal life; which is in Christ's gift: not only the promise of it is in him, but that itself; it is put into his hands, and he came into this world, that his people might have it; he has procured it, and has removed what lay in the way of their enjoyment of it; he has a right to bestow it, and their right unto it comes by him, through his blood and righteousness: the persons on whom he confers this gift, are not all men, but such as the Father in the everlasting covenant has given to him, as his people and portion, his spouse and children, his jewels and his treasure, to be saved and enjoyed by him; whom he has chosen and preserved in him, and made his care and charge; to these, and every one of these, Christ gives this great blessing; nor shalt any of them come short of it; and it is for the sake of this, that all creatures and things, all power in heaven and in earth, are given to him.

Gill: Joh 17:3

And this is life eternal,.... That is, the beginning and pledge of it, the way unto it, and means of it, and what will certainly issue in it:

that they might know thee, the only true God, and Jesus Christ, whom thou hast sent. The knowledge of God here spoken of, is not the knowledge of him by the light of nature, and works of creation; for a man may know God in this sense, and not know him in Christ, nor anything of Christ; yea, may know God and profess him in words, and in works deny him, as the Heathens did; nor is eternal life known hereby, nor connected with it: nor is it such a knowledge of God as is to be obtained by the law of Moses, in which God is represented as a righteous and incensed Being; nor is there in it any discovery of God, as a God of love, grace, and mercy in Christ; nor any revelation of a Mediator, Saviour and Redeemer; nor can it either show, or give to persons eternal life; and yet what is here said of the knowledge of God and Christ, the Jews say of the law ^d,

"one man said to his friend, let us dash them against that wall and kill them, because they have left חיי עולם הבא, "eternal life"; (the gloss upon it is, תורה, "the law";) and employ themselves in a temporary life, the gloss says of this world, which is merchandise.''

More truly does Philo the Jew say ^e, that

"fleeing to the Divine Being, "is eternal life"; and running front him is death.''

But this is to be understood of an evangelic knowledge of God, as the God and Father of Christ, as the God of all grace, pardoning iniquity, transgression and sin, and of Christ Mediator; not a general, notional, and speculative knowledge; but a practical and experimental one; a knowledge of approbation and appropriation; a fiducial one, whereby a soul believes in Christ, and trusts in his blood, righteousness, and sacrifice for salvation; and which, though imperfect, is progressive. The Arians and Unitarians urge this text, against the true and proper deity of our Lord Jesus, and his equality with the Father, but without success; since the Father is called the only true God, in opposition to the many false gods of the Heathens, but not to the exclusion of the Son or Spirit; for Christ is also styled the one Lord, and only Lord God, but not to the exclusion of the Father; yea the true God and eternal life; was he not, he would never, as here, join himself with the only true God; and besides, eternal life is made to depend as much upon the knowledge of him, as of the Father. The reason of this different mode of expression, is owing to the character of Christ as Mediator, who is said to be sent by the only true God, about the business of man's salvation. Nor is it of any moment what the Jew ^f objects, that Jesus here confesses, that the true God is only one God; nor does he call himself God, only the Messiah sent by God; and that the Apostle Paul also asserts the unity of God, 1Ti 1:17; and therefore Jesus cannot be God: for Christ and his Father, the only true God, are one; and that he is the one true God with his Father, he tacitly suggests here by joining himself with him; and what the Apostle Paul says of the one and only wise God, may as well be understood of Christ, the Son of God, as of the Father; since all the characters in the text agree with him, and of him he had been speaking in the context.

Gill: Joh 17:4

I have glorified thee on the earth,.... This is made use of as a reason and argument, why the Father should glorify him: Christ glorified his Father personally, as he held forth and expressed the glory of his person; and verbally, by ascribing, on all occasions, praise and glory to him; and really, or by deeds, and that by various ways: as in and by his ministry; by asserting he had his mission, qualifications, and doctrine, from him as a prophet; his principal work was to declare his Father's mind and will, his love and grace; nor did he seek his own, but his Father's glory: and by his miracles: for though these were proofs of his deity and Messiahship, and displays of his own glory; yet the glory of his Father, especially of his power, was eminently seen in them, for he referred them to him; and these were often the means of men's glorifying the God of Israel: and by his whole life and conversation, which was entirely according to the will of God; and every action of it was directed to his glory; particularly he glorified him by his early regard to his will, and the business he sent him about; by his zeal for his Father's house; and by the exercise of the various graces of faith, hope, and love upon him: and as by his life, so at his death, even all the while he was "on the earth"; where God had been dishonoured by the sin of men; where Christ now was debased in human nature, and even that was for the glory of God; and this is said in distinction from heaven, where God is glorified by the angels, and where Christ would shortly be glorified in his human nature:

I have finished the work which thou gavest me to do; by "the work" is meant obedience to the will of God; the destruction of all spiritual enemies, as sin, Satan, the world, and death; and the redemption and salvation of his people, which was "given" him to do: he did not take it upon himself, but being called to it he readily accepted of it; it was appointed, and cut out for him, in the council and covenant of grace; he was thoroughly acquainted with it; and though it was difficult, it was pleasant and delightful to him; nor did he leave it till he could say it is "finished"; as it was by himself alone, without the help of man; and is so complete that nothing can be added to it; and so firmly done, that it cannot be unravelled by men and devils: he speaks of it as done, because the time was come to finish it, and he was sure of the accomplishment of it.

Gill: Joh 17:5

And now, O Father, glorify thou me with thine own self,.... Not with his perfections, these he had, they dwelt bodily in him; or with his nature, in which he was one with him; but as Mediator, with his glorious presence in heaven, by setting him at his right hand, and crowning him with glory and honour. The Jews have a notion that God will give to the King Messiah, מן הכבוד של מעלה, "of the supreme glory" ^g: the glory Christ prays for is, as he says,

the glory which I had with thee before the world was; the same phrase with לעולם, or קודם העולם, used by the Jews ^h. This is not to be understood of the glory of the human nature of Christ, abstractly considered; for that is no person of itself, but what is taken up into personal union with the Son of God; and therefore cannot be intended by this personal character I; nor did it exist from eternity; it was indeed written in God's book of predestination, even all its members, when as yet there were none of them in actual being; it was set up in God's thoughts and counsel, as the pattern and exemplar of human nature; it had a federal union with the Son of God, or a covenant subsistence with him; and in the Old Testament Christ was often spoken of as man, because of his frequent appearances in an human form, and because of the certainty of his incarnation; but he did not really and actually exist as man, until he took flesh of the virgin; for Christ, as man, is the seed of the woman, the son of David, Abraham, and Adam; he is called the last and second Adam, and was not as man before the first: the Old Testament speaks of his incarnation as future, nor is it possible that a creature can exist before time; for as soon as a creature exists, time begins, which is nothing else than the measure of a creature's duration; nor was the human nature of Christ with the Father from eternity; nor had it a glory before the world began, neither in whole, nor in part: nor is the glory of the divine nature abstractly considered here meant; this glory indeed Christ had from everlasting; he had it with his Father, in common with him, being in union to him; and it is true that it was in some measure veiled and covered in his state of humiliation; for though there were some breakings forth of it in that state, these were seen but by a few; wherefore he is thought by some, to pray here for the manifestation of this glory; but this glory was essential to him, was his natural right, and not to be prayed for, and which he then had as much as ever, and of which there could be no suspension: but this designs the glory of him as Godman, and Mediator; he was not only predestinated to be a Mediator, but was really set up as such from everlasting, and had a mediatorial fulness of grace put into his hands, and had the honour and glory of that office given unto him by the other two persons; and now that he might appear to be what he was, to be made, that is, made manifest that he was both Lord and Christ, he here prays; which was to be done, upon his ascension to heaven, and session at the right hand of God, by the pouring down of the Holy Ghost.

Gill: Joh 17:6

I have manifested thy name,.... Not the "Nomen Tetragrammaton", the name of four letters, the name "Jehovah", and which the Jews call "Shemhamphorash", and say is ineffable, and to be pronounced by Adonai; who also speak of other names, and say ⁱ,

"truly the former wise men had holy names, which they received from the prophets, as the name of "seventy two" letters, and the name of "forty two" letters, and the name of "twelve" letters, and many other holy names; and by which they could do new signs and wonders in the world; but they did not make use of them, only in case of necessity, as in a time of persecution and distress.''

The name of twelve letters, Galatinus ^k pretends, is Father, Son, and Holy Ghost, the words for which in the Hebrew language consist of twelve letters; and that of forty two letters he makes to be this, the Father God, the Son God, the Holy Ghost God, yet there are not three Gods, but one God; or thus, the Father God, the Son God, the Holy Ghost God, three in one, one in three; the Hebrew words for which contain forty two letters; but the authorities by which he would support all this are insufficient. However, it is none of these names, nor any other scriptural ones, that are here meant; but either God himself, or the perfections of his nature, or his will of command, or rather his Gospel; unless Christ himself, or his name Jesus, God by the angel gave him, and in whose name there is salvation, and no other can be thought to be meant; and which, as it was manifested to his disciples, so it is to all whom God has chosen and given to Christ:

unto the men which thou gavest me out of the world; which is to be understood, not merely of their being given to him as apostles, nor of their being given and brought to him in the effectual calling only, but of an eternal act of God's in election, and in the covenant of grace; when these persons were given to Christ as his spouse, his spiritual seed and offspring, the sheep of his pasture, and his portion and inheritance, to be saved and preserved by him; which as it is an instance of love and care on God's part to give, and of grace and condescension on Christ's to receive, so of distinguishing goodness, to the persons given; since not all the world, but some of it, share in this favour:

thine they were, and thou gavest them me; the persons given were not the Father's merely by creation; for so others are his also; nor would they be peculiarly his, for they are the son's likewise in this sense; but they are his by electing grace, which is the peculiar act of the Father in Christ, and is unto salvation by him, through the sanctification of the Spirit; these are chosen to be his peculiar people, and given to Christ as such:

and they have kept thy word; the Gospel, not only in their memories, but in their hearts; and having publicly professed it, they defended it valiantly against the enemies of it, and kept it pure and incorrupt; this shows that the Gospel is meant by the name of God manifested to these persons.

Gill: Joh 17:7

Now they have known,.... The Syriac version reads it ידעת, "I have known"; and so the Persic and Gothic versions, contrary to most copies and other versions, which read, as we render, "they have known", that is, the disciples and apostles of Christ:

that all things whatsoever thou hast given me; all temporal things, the world and the fulness of it; all power in heaven, and in earth, or a power of disposing of all things for his own service, as Mediator; all spiritual things, the covenant of grace, with all its blessings and promises, the Spirit of God, with all his, gifts and graces, a fulness of all grace for his people, yea, eternal life and glory; and everything relating to his mediatorial office and character, power to perform miracles, knowledge and wisdom to preach the Gospel, strength to procure the salvation of his people; every thing to qualify him for the government of church and the judgment of the world:

are of thee; owing to his good will and pleasure, by his appointment and constitution, as an instance of love to him, and that he might, as man, and Mediator, be honoured, and in all things have the pre-eminence, and all for the good of his chosen ones: now the knowledge of this by his disciples, must greatly confirm the mission of Christ, render him very suitable to them, cause them to entertain a greater esteem for him, lead them into some admiring views of the grace of God, in giving so much into Christ's hands for them, and engage them the more cheerfully to obey his commands.

Gill: Joh 17:8

For I have given unto them the words,.... Not commands, but doctrines; and these not the doctrines of men; nor any of the divers and strange doctrines; but what are called in Scripture the doctrine of God, of Christ, of the apostles, are agreeably to the Scriptures, and according to godliness; and are styled the word of truth, of faith, of righteousness, of peace and reconciliation, of life and salvation, and of the Gospel; and which Christ gave to his disciples, and gifts along with them to preach them, and abilities to help them:

which thou gavest me; for the words and doctrines which Christ, as the great prophet in Israel spoke, were not his own, but his Father's; and these were given him to speak and deliver to others, and in which he was faithful; so Jonathan ben Uzziel ^l paraphrases the text in Deu 18:18; concerning that prophet, the Messiah, God would raise up, after this manner;

"a prophet will I raise up unto them from among their brethren, in whom the Holy Spirit shall be, like unto thee; ואיתן פתגמי, "and I will give the words", of my prophecy into his mouth, and he shall speak with them all that I have commanded.''

And so the Messiah Jesus did:

and they have received them; willingly and gladly, with reverence and meekness, with love, and thankfulness; so as to understand them and believe them, and so as to be affectionately and closely attached to them:

and have known surely that I came out from thee; which is meant, not of his eternal filiation, but of his constitution and commission, as Mediator by his Father: of which they had certain knowledge, full assurance of faith, and sincerely owned and confessed being fully persuaded he was the true Messiah, and no impostor:

and they have believed that thou didst send me; into this world, to seek and to save lost sinners, to redeem all the chosen ones, and perform everything necessary to their salvation.

Gill: Joh 17:9

I pray for them,.... This is to be understood of Christ, not as God; for as such he is the object of prayer; nor need he pray to any other; nor is there any superior to him under that consideration to pray unto; but as man and Mediator: nor is his praying any argument against his deity; nor proof of inferiority to his Father with respect to his divine nature; since it is not in that, but in his human, nature, that he prayed; though this may be ascribed to his whole person as Godman; hence he had the greatest qualifications and abilities for this work, and his prayers were always heard: praying, as attributed to Christ, must be restrained to his state of humiliation; prayer is never spoken of Christ but whilst he was here on earth; his intercession in heaven is never expressed by prayer; and the saints when they come thither, will have done praying, Christ whilst on earth, was an excellent pattern of prayer; of private and solitary prayer; of social prayer; for and with his disciples; of frequent and fervent prayer; of submission to the will of God in prayer; and of praying even for enemies: the persons he is here said to pray for are his apostles; which shows their danger and their wants, his care over them, and concern for them, and his love unto them:

I pray not for the world; the inhabitants of it, the carnal unbelieving part of the world, which lie in sin, and will be condemned; as he died not for them, so he prayed not for them; for whom he is the propitiation, he is an advocate; and for whom he died, he makes intercession; and for no other in a spiritual saving way:

but for them which thou hast given me; out of the world, as distinct from them, to be saved with an everlasting salvation by him; and to be preserved safe to his kingdom and glory; for these he prays, for the conversion of them, the application of pardon to them, their final perseverance and eternal glory:

for they are thine; not merely by creation, and as the care of his providence, but by eternal election, and special grace in calling; which is a reason why Christ prayed for them, and an argument why the Father should, and would regard his prayers.

Gill: Joh 17:10

And all mine are thine, and thine are mine,.... Christ is speaking not of things but of persons; otherwise all the perfections of his nature as God, and all the works he did, and doctrines he taught as man, were of his Father; as all the perfections of his Father, his nature, his names, his works, his worship, were his; the same that belongs to the one belongs to the other: but persons are here meant, and these the elect of God, particularly the apostles, who were his and his Father's; belonged to them both by election, covenant transactions, redemption, and efficacious grace in conversion; which mutual interest arises from an union in nature, an agreement in covenant, and a conjunction in operation:

and I am glorified in them: or by them, they ascribing all divine perfections, works and worship to him; attributing the whole of their salvation to him, and giving him all the glory of it; believing in him; walking worthy of him, in their lives and conversations; suffering patiently and cheerfully for his sake; and abiding by his Gospel and ordinances; and he will be glorified by them, and in them hereafter, and that to all eternity.

Gill: Joh 17:11

And now I am no more in the world,.... In the earth; which is no contradiction to his resurrection from the dead, and stay with his disciples for a while; nor to his return to judge the world at the last day; nor to his reigning on earth with his saints a thousand years; since it will not be the world as it now is, but it will be a new earth, renewed, purified and refined, and clear of the wicked inhabitants of it; and in which will only dwell righteous persons: besides, Christ was to be, and will be no more in the world, in such circumstances, and doing such work as he then was: the meaning is, that whereas he had been in the world, and had done, or as good as done the work he came about, he was now just going out of it; it was but a very little while he had to stay in it; nor should he continue long with his disciples when he rose from the dead; and whereas his bodily presence had been a guard unto them, a protection of them, and he had bore the heat and burden of the day for them, and had took all reproaches and persecutions upon himself, now he was going from them:

but these are in the world; and will continue for some time, they having much work to do, and be exposed to the evils, snares and temptations of it; where they were hated, and were liable to great hardships, afflictions and persecutions; which shows that Christ was not so intent on his own glory, as to neglect the good of his people, and to be unconcerned for them:

and I come to thee; signifying his death; the deposition of his soul into his Father's hands; his ascension in soul and body to him; his entrance into heaven, and session at the right hand of God; and therefore had nothing to ask for on his own account: but his disciples he was parting with lay near his heart, and therefore he prays;

holy Father, keep, through thine own name, those whom thou hast given me: the person prayed unto is God the Father, the Father of Christ, and of his people; a very proper relation to consider God in and under in prayer to him: since it must give freedom, boldness, and hope of success: the epithet "holy" is exceeding suitable, as it perfectly agrees with him who is essentially so; and since it was holiness and an increase of it Christ prays for; and that there his disciples might be kept from the evil of sin: the persons prayed for are those that were given to Christ in election, and in the covenant, to be kept by him, and therefore he is the more solicitous for their preservation: his request is, that his Father would keep them from the evil of the world; from sinking under temptations and afflictions; faithful to him and to his Gospel, and in unity among themselves; and that "through" or "in" his own name; in it, in the doctrine of the Gospel, and in the worship of God, and profession of him; "through" it, through himself, as a wall of fire about them, and by his power through faith unto salvation:

that they may be one as we are; in nature, will, affection and understanding; which must be understood not of equality, but of likeness; and designs not their union to Christ, but to one another; abiding together, cleaving to each other, standing fast in one Spirit, having the same designs, and the interest of a Redeemer in view, and at heart.

Gill: Joh 17:12

While I was with them in the world,.... This does not imply that Christ was not in the world now, for he was; but signifies that he was just going out of it; and that his continuance in it was very short: nor that he was, and would be no longer with his disciples; for this is to be understood of his bodily, not of his spiritual presence; in which respect Christ is with his people whilst they are on earth, and they are with him when he is in heaven:

I kept them in thy name; by his Father's authority and power, in his doctrine:

those that thou gavest me I have kept; that is, those that were given him to be his apostles;

and none of them is lost; these he kept close to himself, and from the evil of the world, and from temporal and eternal ruin:

but the son of perdition; Judas, a child of Satan, whose name is Apollyon the destroyer, who was now about to betray his Lord and master; and was one that was appointed to eternal ruin and destruction, of which he was justly deserving; and which is no instance of the apostasy of saints, since though he was given to Christ as an apostle, yet not in eternal election, to be saved by him:

that the Scripture might be fulfilled; this respects either Christ's keeping of his people, and their final perseverance, whereby the Scriptures that speak of it are fulfilled; or rather the destruction of Judas, whereby such passages as speak of that, have their accomplishment, particularly Psa 109:8; Some have thought that this only refers to the general sense of the Scriptures, both the law and prophets; that some are chosen to everlasting life, and others are appointed to wrath; that some are saved, and others lost; some sons of God, and others sons of perdition; but it rather seems to regard some particular passage or passages of Scripture relating to Judas, his character, condition and end, and which are very manifestly pointed at, in the psalm referred to;

"As for the servants whom I have given thee, there shall not one of them perish; for I will require them from among thy number.'' (2 Esdras 2:26)

Gill: Joh 17:13

And now come I to thee,.... As in Joh 17:11, which he repeats as a very great happiness to himself, and with much pleasure and joy, but not without concern for those he was parting from:

and these things I speak in the world; which he had expressed in this prayer concerning the nature of eternal life, and his power to give it to all the Father had given him; concerning the work of redemption finished by him, and the glory due unto him on that account; concerning his chosen ones, particularly the apostles, and the mutual interest he and his Father had in them; and what he had done for them, in revealing the Gospel to them, keeping them by the powerful influence of his grace, and the great concern he had for their future preservation: and these things he took notice of in his prayer, whilst he was in the world, before he took his leave of them;

that, says he,

they may have my joy fulfilled in themselves: either the joy which Christ had in them, which was of an early date, is still continued towards them, and will be more fully expressed, when they shall all be brought safe home to glory, and be for ever with him; or else the joy of which Christ is the author and object, which comes from him, and centres in him: saints rejoice in the person of Christ; in the greatness and dignity of his person, as God over all; hence they know that what he did and suffered answered the purpose, that he must have great interest in heaven, and they must be safe in his hands; and in the fitness of it, to be a Mediator, he being God and man in one person; and in the fulness of it, which is all theirs, it is with delight they view it, with joy they receive from it, and believe they shall not want; and in the beauty of it, he being fairer than the children of men. The offices Christ bears as prophet, priest, and King, the relations he stands in as father, husband, brother and friend; his Gospel and communion with him, the blessings of grace in him, as peace, pardon, righteousness and salvation, lay a foundation for solid joy in them that believe; as do also his death, resurrection, exaltation and intercession. This joy in him is a grace of the Spirit, and is attended with faith in Christ; it should be constant, but is frequently interrupted; though the ground and foundation of it is always the same; it is therefore at present imperfect, but may be increased; it is unknown to the world, and inexpressible by the saints; and may be said to be "fulfilled" in them, when it abounds in them more and more; when they are full of it, and that is full of glory, and which will be fulfilled in glory.

Gill: Joh 17:14

I have given them thy word,.... The Gospel, and a commission and abilities to preach it, and which is a reason of what follows, namely, the world's hatred of them; because this word is not of men, nor agreeably to carnal reason; it magnifies the grace of God, and destroys boasting in men; it is against the carnal interest, worldly views and lusts of men:

and the world hath hated them; the inhabitants of the world, worldly men, such as are what they were when they first came into the world; are under the influence of the god of the world, and led by the spirit of it, and are wholly taken up with the things thereof: the unbelieving Jews are chiefly designed, who bore an implacable hatred to Christ and his apostles; and the same fate do the faithful ministers of Christ and his members share, in all ages and places, more or less: the men of the world gnash their teeth at them, secretly plot against them, and inwardly curse them; rejoice at any evil that befalls them; greedily catch at anything to reproach them; stick not to say all manner of evil of them, and to do all manner of evil to them:

because they are not of the world; they were of the world by their natural birth, and had their conversation with the men of it, whilst in a state of unregeneracy; but now they were called out of it, and were guided and led by another spirit; and were separate from the world in their lives and conversations, and which brought the hatred of the world upon them; inasmuch as they had been of them, but now had left them, and professed they did not belong to them; and because their religious lives put a distinguishing mark on them, and reproved and condemned them:

even as I am not of the world; not that Christ and his people are alike in their original; they are of the earth earthly, he is the Lord from heaven; nor are they so perfect in their walk and conversation in the world, and separation from it as he; yet there is some likeness between him and them, and some conformity in them to him, which makes the world hate them.

Gill: Joh 17:15

I pray not that thou shouldest take theft of the world,.... Either in an unusual manner, by a translation, as Enoch and Elijah were; or by death in its common form, before their time, and purely to be rid of afflictions: this he prayed not for; for he had much work for them to do, by preaching the Gospel, for the conversion of sinners and comfort of saints; and it was for his interest they should live longer; and it would make most for his glory, and be best for his chosen people and churches:

but that thou shouldest keep them from the evil; either of sin, which is an evil and bitter thing, being committed against a good God, and a righteous law, and brings ruin and destruction upon men; from this the apostles were kept, and all the saints are; not from indwelling sin, nor from the commission of sin, but from the dominion of it, and from falling into it and by it, so as to perish eternally: or from the evil of the world; not from afflictions in it; nor from the reproach and persecution of it; but from its wickedness and lusts, and from the evil men of it: or from Satan the evil one, who is eminently, originally, and immutably so; not from being tempted by him, but from sinking under his temptations, and from being devoured by him. Christ's praying for this, after this manner, shows that evil is very abhorrent, pernicious and powerful; the danger saints are in by it; their incapacity to keep themselves from it; and that the Lord alone is the keeper of his people; but does not suggest that Christ has dropped the charge of them, or is unequal to it; but by so doing he expresses his great love to them, how dear they are to him, and what care he takes of them, and what concern he has for them.

Gill: Joh 17:16

They are not of the world, even as I am not of the world. These words are repeated from Joh 17:14, where they are given as a reason of the world's hatred to them; and here, as showing that they are exposed to the evil of it; and in both are used as an argument with his Father, that he would take notice of them, and preserve them.

Gill: Joh 17:17

Sanctify them through thy truth,.... The Syriac version introduces this petition, with the appellation אבא, "Abba, Father": and the sanctification prayed for regards the apostles, either as ministers of the word, and may intend their separation for their work and office; for which though they were sanctified or separated from their mother's womb, and by Christ when he sent them forth, yet were to have a fresh commission and unction after our Lord's resurrection, and upon his ascension to heaven; and also their qualification for it, with the truth of grace and doctrine, with holiness of heart and life, and with a preservation in the truth, by being kept faithful to it: or it may also regard them as Christians and believers, and intend a greater degree of the sanctification of the Spirit, which is imperfect in this life; for though sanctification in Christ is perfect, and so it is in the saints, as to parts, yet not as to degrees; which appears from the imperfection of faith, hope, love, and knowledge, from indwelling sin, being in the best of saints, from their necessities, from their disclaiming perfection, and their desires after it. Sanctification is a progressive work, which is carried on gradually; as is clear from the characters of regenerate ones, who are first newborn babes, then young men, and afterwards fathers in Christ; from the similes, by which it is expressed as seed which opens and grows up by degrees, and light which shines more and more unto the perfect day from exhortations to a concern for the growth of it, and prayers for it: and it is indeed continually carrying on, as may be concluded from the hand in which it is; and the progress and finishing of this work, as well as the beginning of it, are entirely the Lord's; and the way and means in which this is done, are by or through the truth of the Gospel:

thy word is truth; it is "peculiarly" so, as the Arabic version reads it. The Gospel is here meant, and is so called on account of its original, it comes from the God of truth; and because of the concern which Christ, who is the truth, has in it, he being the author, preacher, and sum and substance of it; and because the Spirit of truth has dictated it, leads into it, qualifies men to preach it, and makes it effectual: and because it contains all truth necessary to salvation, and nothing but truth, and particularly that eminent truth, salvation alone by Christ; and because it is opposed to the law, which is but a shadow, of which the good things in the Gospel are the substance: now this is the means both of the beginning, and increasing, and carrying on the work of sanctification in the hearts of God's people, as well as of an experimental knowledge of it; and an increase of that knowledge does more and more qualify the ministers of it for their ministerial work and service, which seems here chiefly designed.

Gill: Joh 17:18

As thou hast sent me into the world,.... Which does not suppose inequality of nature, nor change of place, nor any force upon him, nor disrespect unto him, or a state of separation from his Father; but that he was before he was sent; that he was a person, a divine distinct person from his Father; and designs the manifestation of him in human nature; and shows, that as Mediator, he had a divine warrant and authority, and was no impostor: what he was sent into the world to do, was in general the will of God; particularly to preach the Gospel, and chiefly and more especially to work out the salvation of his people:

even so have I also sent them into the world; to preach the Gospel likewise: he had already sent them forth on this errand, and in a little time they were to receive a new and enlarged commission for this service; which mission of them to such work, implies great honour put upon them, authority in them, and qualifications with them; and hence success attended them: the place into which they were sent is, "the world"; first the Jewish and then the Gentile world, and every part of it; out of which he would not have them taken; and where they were sure to meet with reproach and persecution; and where God's elect lay, who were to be converted through their ministry; for the work they were sent thither for, was to open blind eyes, turn men from darkness to light, from the power of Satan unto God, that they might receive forgiveness of sin, and an inheritance among them that are sanctified: now though there is not an equality between the mission of Christ by his Father, and of the apostles by him, yet there is a likeness; there is an agreement in their original, both are divine and of authority; in the place they were sent, the world; and in their work to declare the mind and will of God: all which carries in it a strong argument with his Father to regard these persons; for inasmuch as they were in a world that hated them, they needed divine power and protection; and being in a wicked world they needed sanctification and preservation; and having such work to do, they therefore needed divine assistance, and fresh supplies of grace.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 17:1

¹ tn Grk “he raised his eyes” (an idiom).

sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

² tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

³ tn Grk “the hour.”

sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

⁴ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

tn Grk “the Son”; “your” has been added here for English stylistic reasons.

NET Notes: Joh 17:2

¹ tn Or “all people”; Grk “all flesh.”

² tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

NET Notes: Joh 17:3

¹ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

² sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

³ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

NET Notes: Joh 17:4

¹ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

² tn Grk “the work that you gave to me so that I may do it.”

NET Notes: Joh 17:5

¹ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

² tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created, he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation (John 1:14) remains, though now glorified.

NET Notes: Joh 17:6

¹ tn Or “made known,” “disclosed.”

² tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

³ tn Grk “Yours they were.”

⁴ tn Or “have kept.”

NET Notes: Joh 17:7

¹ tn Or “they have come to know,” or “they have learned.”

² tn Grk “all things.”

NET Notes: Joh 17:8

¹ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

² tn Or “received.”

³ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

⁴ tn Or “truly.”

⁵ tn Or have come to know.”

NET Notes: Joh 17:9

¹ tn Grk “I am asking.”

² tn Grk “I am not asking.”

³ tn Or “because they are yours.”

NET Notes: Joh 17:10

¹ tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

² tn Or “Everything I have is yours.”

³ tn Or “everything you have is mine.”

⁴ tn Or “I have been honored among them.”

sn The theme of glory with which Jesus began this prayer in 17:1-5 now recurs. Jesus said that he had been glorified by his disciples, but in what sense was this true? Jesus had manifested his glory to them in all of the sign-miracles which he had performed, beginning with the miracle at the wedding feast in Cana (2:11). He could now say that he had been glorified by them in the light of what he had already said in vv. 7-8, that the disciples had come to know that he had come from the Father and been sent by the Father. He would, of course, be glorified by them further after the resurrection, as they carried on his ministry after his departure.

NET Notes: Joh 17:11

¹ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

² tn The context indicates that this should be translated as an adversative or contrastive conjunction.

³ tn Or “protect them”; Grk “keep them.”

⁴ tn Or “by your name.”

⁵ tn The second repetition of “one” is implied, and is supplied here for clarity.

NET Notes: Joh 17:12

¹ tn Or “I protected them”; Grk “I kept them.”

² tn Grk “and guarded them.”

³ tn Or “by your name.”

⁴ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

⁵ 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.

⁶ 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.

NET Notes: Joh 17:13

¹ tn Grk “they may have.”

² tn Or “fulfilled.”

NET Notes: Joh 17:14

¹ tn Or “your message.”

² tn Grk “because they are not of the world.”

³ tn Grk “just as I am not of the world.”

NET Notes: Joh 17:15

¹ tn Or “that you protect them”; Grk “that you keep them.”

² tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “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.

NET Notes: Joh 17:16

¹ 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.

² tn Grk “just as I am not of the world.”

NET Notes: Joh 17:17

¹ tn Or “Consecrate them” or “Sanctify them.”

sn The Greek word translated set…apart (ἁγιάζω, Jagiazw) 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).

NET Notes: Joh 17:18

¹ 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.

Geneva Bible: Joh 17:1

These ^{( 1 )} words spake Jesus, and lifted up his eyes to heaven, and said, ^{( 2 )} Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

^{( 1 )} Jesus Christ, the everlasting high Priest, being ready to immediately offer himself up, by solemn prayers consecrates himself to God the Father as a sacrifice, and us together with himself. Therefore this prayer was from the beginning, is, and will be to the end of the world, the foundation and ground of the Church of God. ^{( 2 )} He first declares that as he came into the world so that the Father might show in him (being apprehended by faith) his glory in saving his elect, so he applied himself to that only: and therefore he desires from the Father that he would bless the work which he had finished.

Geneva Bible: Joh 17:2

As thou hast given him power over ^{( a )} all flesh, that he should give eternal life to as many as thou hast given him.

^{( a )} Over all men.

Geneva Bible: Joh 17:3

And this is life eternal, that they might know thee the ^{( b )} only true God, and Jesus Christ, whom thou hast sent.

^{( b )} He calls the Father the only true God in order to set him against all false gods, and to include himself and the Holy Spirit, for he immediately joins the knowledge of the Father and the knowledge of himself together, and according to his accustomed manner sets forth the whole Godhead in the person of the Father. So is the Father alone said to be King, immortal, wise, dwelling in light which no man can attain unto, and invisible; (Rom 16:27; 1Ti 1:17).

Geneva Bible: Joh 17:6

^{( 3 )} I have manifested thy name unto the men which thou gavest me out of the world: ^{( c )} thine they were, and thou ^{( d )} gavest them me; and they have kept thy word.

^{( 3 )} First of all he prays for his disciples by whom he would have the rest of his disciples gathered together, and commends them unto the Father (having already rejected the whole company of the reprobate) because he received them from his Father into his custody, and because by embracing his doctrine, they will have so many and so mighty enemies, that there is no way for them to be in safety, except by his help.

^{( c )} He shows by this the everlasting election and choice, which was hidden in the good will and pleasure of God, which is the groundwork of our salvation.

^{( d )} He shows that the everlasting and hidden purpose of God is declared in Christ, by whom we are justified and sanctified, if we lay hold of him by faith, so that we may eventually come to the glory of the election.

Geneva Bible: Joh 17:11

And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be ^{( c )} one, as we [are].

^{( c )} He prays that his people may peaceably agree and be joined together in one, that as the Godhead is one, so they may be of one mind and one consent together.

Geneva Bible: Joh 17:15

^{( 4 )} I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

^{( 4 )} He shows what type of deliverance he means: not that they should be in no danger, but that in being preserved from all they might prove by experience that the doctrine of salvation is true, which doctrine they received from his mouth to deliver to others.

Geneva Bible: Joh 17:17

^{( f )} Sanctify them through thy truth: thy word is truth.

^{( f )} That is, make them holy: and that thing is said to be holy which is dedicated to God and belongs to him alone.

Geneva Bible: Joh 17:18

^{( 5 )} As thou hast sent me into the world, even so have I also sent them into the world.

^{( 5 )} Moreover, he adds that the apostles have a calling common with him, and therefore that they must be held up by the very same virtue to give themselves up wholly to God, by which Christ, who was first, did consecrate himself to the Father.

Commentary -- Verse Range Notes

TSK Synopsis: Joh 17:1-26

1 Christ prays to his Father.

Combined Bible: Joh 17:1-5

of the Gospel of John   

CHAPTER 57   

Christ Interceding   

John 17:1-5   

The following is an Analysis of the first section of John 17:  

1. The Son praying, verse 1.  

2. His desire for the Father’ s glory, verse 1.  

3. His own glory subsidiary, verse 1.  

4. The consequences of His glorification, verse 2.  

5. The way to and means of eternal life, verse 3.  

6. The Son rendering an account of His stewardship, verse 4.  

7. His reward, verse 5.  

The seventeenth of John contains the longest recorded prayer which our Lord offered during His public ministry on earth, and has been justly designated His High Priestly Prayer. It was offered in the presence of His apostles, after the institution and celebration of the Lord’ s Supper, and immediately following the Paschal discourse recorded in 14 to 16. It has been appropriately said, "The most remarkable prayer followed the most full and consoling discourse ever uttered on earth" (Matthew Henry). It differs from the prayer which Christ "taught his disciples," for in that there are petitions which the Savior could not offer for Himself, while in this there are petitions which none else but Christ could present. In this wonderful prayer there is a solemnity and elevation of thought, a condensed power of expression, and a comprehensiveness of meaning, which have affected the minds and drawn out the hearts of the most devoted of God’ s children to a degree that few portions of Scripture have done.  

In John 17 the veil is drawn aside, and we are admitted with our great High Priest into "the holiest of all." Here we approach the secret place of the tabernacle of the Most High, therefore it behoves us to put off our shoes from off our feet, listening with humble, reverent and prepared hearts, for the place whereon we now stand is indeed holy ground. We give below a few brief impressions of other writers.  

"This is truly, beyond measure, a warm and hearty prayer. He opens the depths of His heart, both in reference to us and to His Father, and He pours them all out. It sounds so honest, so simple; it is so deep, so rich, so wide, no one can fathom it" (Martin Luther).  

Melanchthon, another of the Reformers, when giving his last lecture before his death, said on John 17: "There is no voice which has ever been heard, either in heaven or in earth, more exalted, more holy, more fruitful, more sublime, than the prayer offered up by the Son to God Himself."  

The eminent Scottish Reformer, John Knox, had this chapter read to him every day during his last illness, and in the closing scene, the verses that were read from it consoled and animated him in the final conflict.  

"The seventeenth chapter of the Gospel by John, is, without doubt, the most remarkable portion of the most remarkable book in the world. The Scripture of truth, given by inspiration of God, contains many wonderful passages, but none more wonderful than this— none so wonderful. It is the utterance of the mind and heart of the Godman, in the very crisis of His great undertaking, in the immediate prospect of completing, by the sacrifice of Himself, the work which had been given Him to do, and for the accomplishment of which He had become incarnate. It is the utterance of these to the Father who had sent Him. What a concentration of thought and affection is there in these few sentences! How ‘ full of grace,’ how ‘ full of truth.’ How condensed, and yet how clear the thoughts,— how deep, yet how calm, the feelings which are here, so far as the capabilities of human language permit, worthily expressed! All is natural and simple in thought and expression— nothing intricate or elaborate, but there is a width in the conceptions which the human understanding cannot measure— a depth which it cannot fathom. There is no bringing out of these plain words all that is seen and felt to be in them" (Mr. John Brown).  

"The chapter we have now begun is the most remarkable in the Bible. It stands alone, and there is nothing like it" (Bishop Ryle).  

Even Mr. W. Kelly with his caution and conservatism writes, "Next follows a chapter which one may perhaps characterise truly as unequalled for depth and scope in all the Scriptures."  

This prayer of our Lord is wonderful as a specimen of the communications which constantly passed between the Son and His Father while He was here on earth. Vocal prayer seems to have been habitual with our Savior. While being baptised He was engaged in prayer (Luke 3:21). Immediately on the commencement of His public ministry we find that, after a short repose, following a day of unremitting labor, "He rose up a great while before day, and went out, and departed into a solitary place, and there prayed" (Mark 1:35). On the eve of selecting the twelve apostles He "went out into a mountain to pray, and continued all night in prayer to God" (Luke 6:12). It was while engaged in the act of prayer that He was transfigured (Luke 9:29). And it was while praying that He ceased to breathe (Luke 23:46). Only the briefest mention is made as to the substance of these prayers— in most instances none at all. But here in John 17, the Holy Spirit has been pleased to record at length His prayer in the upper room. How thankful we should be for this!  

Perhaps the most interesting way to view this prayer is as a model of His high priestly intercession for us, which He continually makes in the immediate presence of God, on the ground of His completed and accepted sacrifice. The first intimation of this is found in the fact that the Lord Jesus here prayed audibly in the presence of His disciples. He prayed that their interests might be secured, but He prayed audibly that they should be aware of this, that they might know what a wondrous place they had in His affections, that they might be assured that all His influence with the Father would be employed for their advantage. More plainly still is this intimated in John 17:13: "And now come I to thee and these things I speak in the world, that they might have my joy fulfilled in themselves"— q.d. "These are intercessions which in heaven I will never cease to make before God; but I make them now in the world, in your hearing that you may more distinctly understand how I am there to be employed in promoting your welfare, so that you may be made in large measure, partakers of My happiness." "The petitions for Himself are much briefer than those which He presents for His people— the former being only two, or, rather, but one, variously expressed; while the latter are quite a number, earnestly urged with a variety of pleas. This arrangement and division of the matter of the prayer justifies the view which has not unfrequently been taken of it: that it was throughout intercessory and the substance and model of that intercession which He constantly makes in heaven as our great High Priest" (Mr. T. Houston).  

It is in His mediatorial character that the Savior here prays: as the eternal Son, now in the form of a Servant. The office of a mediator or day’ s-man is "to lay his hand upon both" (Job 9:33); to treat with each party, in the previous chapters we have beheld Christ dealing with believers in the name of the Father, opening His counsels to them; now we find Him dealing with the Father on behalf of believers, presenting their cause to Him, just as Moses, the typical mediator, spoke to God (Ex. 19:19) and from God (Ex. 20:19), so did our blessed Savior speak from God and to God. And He is still performing the same office and work: speaking to us in the Word, speaking for us in His intercession on High.  

The prayer that we are now about to meditate upon is a standing monument of Christ’ s affection for the Church. In it we are permitted to hear the desires of His heart as He spreads them before the Father, seeking the temporal, spiritual and eternal welfare of those who are His own. This prayer did not pass away as soon as its words were uttered, or when Christ ascended to heaven, but retains a perpetual efficacy. "Just as the words of creation hath retained their vigor these six thousand years: ‘ Increase and multiply: Let the earth bring forth after its kind,’ so this prayer of Christ’ s retains its force, as if but newly spoken" (Mr. T. Manton). Let us remember our Lord’ s words, "Father, I thank thee that thou hast heard me. And I knew that thou hearest me always" (John 11:41, 42) as we ponder this prayer together.  

"These words spake Jesus, and lifted up his eyes to heaven" (John 17:1). The first four words look backwards and their meaning is fixed by the opening clause in John 16:33. They refer to the whole consolatory discourse recorded in the three preceding chapters. Having completed His address to the disciples, He now lifted up His eyes and heart to the Father. The connection is emphasized by the Spirit: "These words spoke Jesus, and lifted up his eyes to heaven, and said." What an example for all of His servants! He had said everything to the apostles which a wise kindness could dictate in order to sustain them in the supremely trying circumstances in which they were about to be placed, and as the hour was at hand when they were to be separated from Him, He employs the few moments now remaining in commending them to the care of the Father— His Father and their Father. From preaching He passed to prayer! Thereby He teaches us that after we have done all we can to promote the holiness and comfort of those with whom we are connected, we should in prayer and supplication beseech Him, who is the author of all good, to bless the objects of our care and the means which we have employed for their welfare. "Doctrine has no power, unless efficacy is imparted to it from above. Christ holds out an example to teach them, not to employ themselves only in sowing the Word, but by mingling prayers with it, to implore the assistance of God, that His blessing may render their labors fruitful" (John Calvin).  

"And lifted up his eyes to heaven." While delivering the discourse recorded in the previous chapters His eyes, no doubt, had been fixed with tender solicitude’ upon His disciples. But now as a token that He was about to engage in prayer, He lifts up His eyes toward heaven. "This shows that bodily gestures in prayer and worship of God are not altogether to be overlooked as unmeaning" (Bishop Ryle). The gesture naturally expresses withdrawal of the thoughts and the affections from earthly things, deep veneration, and holy confidence. It denoted the elevation of His heart to God. Said David, "Unto thee O Lord, do I lift up my soul" (Ps. 25:1). In true prayer the affections go out to God. Our Lord’ s action also teaches us the spiritual reverence which is due God: the heaven of heavens is His dwelling-place, and the turning of the eyes toward His Throne expresses a recognition of God’ s majesty and excellence. "Unto thee lift I up mine eyes, O thou that dwellest in the heavens" (Ps. 123:1). Again, such a posture signifies confidence in God. There can be no real prayer until there is a turning away from all creature dependencies: "I will lift up mine eyes unto the hills. From whence cometh my help? My help cometh from the Lord, which made heaven and earth" (Ps. 121:1, 2) The believer looks around, and finds no ground for help; his relief must come from God above.  

"And said, Father." The Mediator here addresses God as Father. He was His "Father" in a threefold sense. First, by virtue of His human nature, miraculously produced. His body was "prepared" for Him by God (Heb. 10:5). Just as in the human realm the begetter of the child is its father, so the One who made the body of Christ, became the Father of His human nature: "And the angel answered and said unto her [Mary], the Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God" (Luke 1:35). The man Christ Jesus is thus in a peculiar sense, the Son of God. In like manner, Adam, who was created by God in His own image and likeness, is called "the son of God" (Luke 3:38). Second, God stands in the relation of "Father" to our Lord as the Head and Representative of the holy family redeemed from among men. He is thus "The first born among many brethren" (Rom. 8:29). To this the apostle seems to refer when he applies to the Lord Jesus that Old Testament word "I will be to him a Father, and he shall be to me a Son" (Heb. 1:5). Third, the appellation "Father" given to the first person of the Trinity by our Savior, primarily, and usually refers to that essential relation which subsisted between the first and second persons of the God head from all eternity. Identity of nature is the chief idea suggested by the term. In Romans 8:32, Christ is spoken of as God’ s "own Son," intimating that He is a Son in a sense absolutely peculiar to Himself.  

"And said, Father." Two things were expressed. First, relationship: the relationship of sonship. This was His claim to be heard. It was as though He had said, "O thou with whom I have existed in unity of essence, perfection, and enjoyment from the unbegun eternity, and by whose will and operation I have been clothed miraculously with human nature and constituted the Head of all appointed unto salvation— I now come to thy throne of grace." Second, it indicated affection. It expressed love, veneration, confidence, submission. In whom should a son trust if not in his father? It was as though He had said, "I trust Thy power, Thy wisdom, Thy benignity, Thy faithfulness. Into Thy hands I commend Myself. I know that Thou wilt hear My prayer for Thou art My Father!" Previously Christ had commanded prayer: here, by His own blessed example He commends to us this holy exercise.  

"The hour is come." This is the seventh and last time that the Lord Jesus refers to this most momentous "hour"— see our remarks on John 2:4. This was the greatest "hour" of all— because most critical and pregnant with eternal issues— since hours began to be numbered. It was the hour when the Son of God was to terminate the labors of His important life by a death still more important and illustrious. It was the hour when the Lord of glory was to be made sin for His people, and bear the holy wrath of a sin-hating God. It was the hour for fulfilling and accomplishing many prophecies, types and symbols which for hundreds and thousands of years had pointed forward to it. It was the hour when events took place which the history of the entire universe can supply no parallel: when the Serpent was Permitted to bruise the heel of the woman’ s Seed; when the sword of Divine justice smote Jehovah’ s Fellow; when the sun refused to shine; when the earth rocked on its axis; but when the elect company were redeemed, when Heaven was gladdened, and which brought, and shall bring to all eternity, "glory to God in the highest."  

But why did the Savior begin His prayer by referring to this "hour"? As a plea to support the petitions that He was about to present. "In our Lord’ s prayer for Himself there is pleading as well as petition. Prayer is the expression of desire for benefit by one who needs it, to one who, in his estimation, is able and disposed to confer it. Request or petition is therefore its leading element; but in the expression of desire by one intelligent being to another, it is natural that the reasons why the desire is cherished, and the request presented, should be stated, and the grounds unfolded, on which the hope is founded, that the desire should be granted. Petitions and pleading are thus connected in prayer from man to man; and they are so, likewise, in prayer from men to God. Whoever reads carefully the prayers uttered by holy men, influenced and guided by the Spirit of God, recorded in Scripture, will be struck with the union of petition and pleading, by which they are distinguished. When they are brought ‘ near to God’— when they, as Job says, ‘ find him and come even to his seat,’ how do ‘ they order their cause before him, and fill their mouths with arguments’ (Job 23:3-4)2 They ‘ plead’ with Him, as Jeremiah expresses it" (John 12:1). (Mr. John Brown).  

Christ’ s first plea was the intimate and endearing relation in which He stood to the object of worship: "Father... glorify thy Son." There is a powerful plea in each of these words. His second plea was "the hour is come"— the time appointed for granting this petition had arrived. Like so many of His words in these closing chapters, "the hour" here seems to have a double significance: referring not only to His sufferings, but also looking forward to the resurrection— side of the Cross— compare our remarks on John 13:31. "This is the appointed period for the remarkable glorification of the Son by the Father in His sufferings, by His sufferings, for His sufferings under them, after them. ‘ The time, yea, the set time, is come,’ and if the time be come shall not the event take place? It is a matter of Divine purpose, and when was a Divine purpose falsified! It is a matter of Divine promise, and when was a Divine promise frustrated!" (Mr. John Brown).  

"Glorify thy Son, that thy Son also may glorify thee" (John 17:1). This is so closely connected with what follows in the next two verses that it is difficult to treat of it separately. In John 17:2 and 3 Christ describes the particular mode of glorifying the Father on which His heart was set, and the aspect of the glorification of Himself which He here prays for, namely, to have power over all flesh and to give eternal life to as many as the Father had given Him. There was a double object of desire, a double subject of prayer; the glorification of the Father in the bestowal of eternal life upon the elect, and the glorification of the Son as subsidiary to this as the necessary and effectual means of accomplishing it. Thus we see the perfect disinterestedness of Christ. He prayed to be "glorified" not for His own sake, but that the Father might be glorified in our salvation! Here again we see Him loving us "unto the end!"  

"Glorify thy Son." This was the Savior requesting the Father to support Him on the Cross, afterwards to bring Him out of the grave and set Him at His own right hand, so as to bring to a triumphant completion the work given Him to do; and this in order that the glorious attributes of the Father— His justice, holiness, mercy and faithfulness— might be exhibited and magnified, for God is most "glorified" when the excellencies of His character are manifested to and acknowledged by His creatures. The glorification of the Son, in accord with the double meaning of the "hour" here, would mean Glorify Me in My sufferings, and glorify Me after My sufferings. In both of these aspects was His prayer answered. The angel sent to strengthen Him in the Garden, the testimony of Pilate— "I find no fault in him,"— the drawing of the dying thief to the Savior while He hung upon the Cross, the rending of the temple veil, the confession of the centurion, "Truly, this was the Son of God," were all so many responses of the Father to this petition. His resurrection and exaltation to the highest seat in Heaven, was His glorification following His sufferings.  

There is much for us to learn here. First, mark the connection: "the hour is come, glorify thy Son." "The true remedy of tribulation is to look to the succeeding glory, and to counterbalance future dangers with present hopes. This was comfort against that sad hour. So it must be our course: not to look at things which are seen, but to things which are not seen (2 Cor. 4:17); to defeat sense by faith. When the mind is in heaven it is fortified against the pains which the body feeleth on earth" (Mr. Thos. Manton-Puritan). Second, observe what Christ sought: to be "glorified" by the Father— not to be enriched by men, not to be honored by the world. This should be our desire too. Christ rebuked those who received honor one from another instead of seeking the honor that cometh from God (John 5:44), and because they loved the praise of men, more than the praise of God (John 12:43). We should not only seek for grace, but glory. Third, note that Christ asked for what He knew would be given Him. The Father had said "I have both glorified, and will glorify again" (John 12:28). Neither promises nor providence render prayer meaningless or useless. Fourth, Christ prayed for this glory in order that He might glorify the Father. Here too, He has left us an example. Whatsoever we do is to be done to the glory of God, and nothing should be asked from Him save for His glory.  

"As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him" (John 17:2). "The Father is first of all to be glorified in the humanity of the God-man, who presents Himself to that end; then, through Him in His disciples, so that in this first word concerning the mutual glorification, that is already involved and included which follows in John 17:10. In John 17:2 we have a more specific development and explanation of the sense in which this glorification of the Father to and in fallen humanity is meant" (Stier). We regard the connecting "as" or "according as" as having a double force, supplying a reason for and describing the manner of the Father’ s glorification of Christ. Let us examine the verse in this order of thought.  

Verse 2 contains the third plea which the Savior presented to the Father: to glorify the Son was in accord with the place which the Father had destined Him to fill, and the work which He had appointed Him to perform: the glorification of the Son was necessary to His filling that place and executing that work. The place which God had destined Him to occupy was that of rightful authority over the whole human race, with complete control of all events in connection with them (see John 5:22; Ephesians 1:19-21, etc.). The work appointed Him was to give eternal life to all the elect. But in order to the accomplishment of this purpose the Son must be glorified in and by and for His sufferings. He must be glorified by expiating sin upon the Cross, by being raised from the dead, and by being set at God’ s right hand so as to be put into actual possession of this authority and power. How cogent then was His plea! Unless the Father glorified Him, He could not accomplish the ends of His mediatorial office.  

The Father, in His eternal counsels, had appointed the Son to save a portion of the human race; to conduct to glory many sons, who, like their brethren in the flesh, were going to destruction. These had been given Christ to save. By nature they were "dead in trespasses and sins": guilty, depraved, destitute of spiritual life, incapable of thinking, feeling, choosing, acting, or enjoying; communion with the all-holy, ever-blessed One. If ever they were to be saved they must have eternal life bestowed upon them by the Savior, and for Him to impart this inestimable boon, He must be exalted to the place of supreme dominion. This, then, was the Savior’ s "argument" or plea here: the Father’ s glory being the end in view.  

Verse 2 also describes the manner of the Father’ s glorification in and by the Son: let Thy Son glorify Thee by saving souls "according as" Thou hast appointed Him so to do. "As thou hast given" obviously means promised to give— see such scriptures as Psalm 89:27; Daniel 7:14, etc. The fact that this "power" or authority over all flesh is given to Christ, at once shows the character in which He here appears, namely, as Mediator. That Christ receives this "gift" shows us that free grace is no dis-honorable tenure. Why should haughty sinners disdain Divine charity, when the God-man was willing to accept a gift from the Father! "Power over all flesh" means, first, dominion over the whole human race. But it also means, most probably, authority over all creatures, for Christ "is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him" (1 Pet. 3:22). "All power in heaven and earth" has been given to Him (Matthew 28:18). Not only is He the "head of every man" (1 Cor. 11:3), but the "head of all principality and power" (Col. 2:10).  

"As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him." We must distinguish between Christ’ s universal authority and His narrower charge. Authority has been given Him over all; but out of this "all" is an elect company, committed to Him as a charge. This was typified by Joseph of old; authority over all Egypt was conveyed to him by the king, but his brethren had a special claim upon his affections. "The keys of heaven are in the hands of Christ; the salvation of every human soul is at His disposal" (Bishop Ryle). How blessed to rest upon this double truth— the universal dominion of Christ, His affection for His own. All has been put into the hands of our Savior, therefore the Devil himself cannot move except so far as Christ allows. This universal dominion has been bestowed upon Christ "that" (in order that) He may give eternal life to God’ s elect. The elect were given to Christ by way of reward (Isa. 53:10-12), and by way of charge (John 6:37; 18:9).  

"And this is life eternal that they might know thee the only true God, and Jesus Christ, whom thou hast sent" (John 17:3). There has been considerable difference of opinion as to what is meant by "this is eternal life." We shall not canvass the various interpretations that have been given, rather shall we seek to indicate what we believe was our Lord’ s meaning here. "This is life eternal," more literally, "this is the eternal life— that," etc. A parallel form of speech is found in John 3:19: "And this is the condemnation— that," etc. In the words that follow in John 3:19 the ground and way of condemnation are stated— "light is come into the world, and men loved darkness rather than light, because their deeds were evil." This helps us to arrive at the first meaning here: "This is the eternal life— that they might know thee," etc.— this is the way to it. Again, in John 12:50 we read, "His commandment is— life everlasting" that is, the outward means of it. Once more, in 1 John 5:20, we read, "This is the true God and eternal life"— Christ is the Author of it. Taken by themselves the words of this verse might be understood as speaking of the characteristics and manifestations of "eternal life," but the context would forbid this. Christ is here amplifying the plea of the previous verse. Thus: unless I am glorified, I cannot bestow eternal life; without My ascension the Holy Spirit will not come, and without Him there can be no knowledge of the Father and His Son, and so by consequence, no eternal life, for "knowing God" and "eternal life" are inseparable. Therefore "this is eternal life— that they might know thee" etc., obviously signifies, This is the way to, the means of eternal life, namely, by the knowledge of God imparted by Jesus Christ.  

"This is the eternal life, that they know thee" (literal rendering). The knowledge spoken of here is not speculative but practical, not theoretical but experimental, not intellectual but spiritual, not inactive but saving. That it is a saving knowledge, which is here in view is clear from the double object— God and Christ. He that knoweth God in Christ knoweth Him as His reconciled Father, and so resteth on and in Him. "And they that know thy name will put their trust in thee" (Ps. 9:10). The knowledge here spoken of presupposes a walk in harmony with it, produced by it: "Hereby we do know that we know him, if we keep his commandments" (1 John 2:3). How this strengthened the plea of the Savior here scarcely needs pointing out. What would bring more "glory" to the Father than that He should be known (trusted, loved, served) by those to whom the Son gave eternal life! "Eternal life" contains the essence of all blessing: "This is the promise that he hath promised us— eternal life" (1 John 2:25). Spiritual or eternal life consists in knowing, living on, having communion with, and enjoying endless satisfaction in the Triune God through the one Mediator.  

"Know thee, the only true God." Appeal is made to this by Unitarians in their horrible efforts to disprove the Godhead of the second and third persons of the Trinity. That Christ cannot be here denying the Deity of Himself and of the Spirit we well know from many other passages, but what did He mean by affirming that the Father is "the only true God"? We believe the answer is twofold:—   

First, Christ was here excluding the idols of the Gentiles— false gods, el., 1 Thessalonians 1:9:— to denote that that Godhead is only true that is in the Father. The Son and the Spirit are not excluded because they are of the same essence with the Father. The Son and the Spirit are "true God," not without, but in the Father. "I and the Father are one" (John 10:30); "the Father is in me, and I in him" (John 10:38): not divided in essence, but distinguished in personality. In 1 John 5:20 the Son Himself is called "the only true God!" Which no more excludes the Father than John 17:3 excludes the Son. Many such exclusive statements are to be found in Scripture, that must be expounded by the analogy of faith. For example: "No one knoweth the Father, but the Son, and none knoweth the Son, but the Father" (Matthew 11:27); but this excludes not the Spirit, for He "searcheth the depths of God" (1 Cor. 2:10). One person of the Trinity does not exclude the others. When Scripture insists there is no God but one, it simply denies that all others who are "called gods" are such.  

Second, Christ was here speaking in view of the order and economy of salvation, for He had just mentioned the giving of "eternal life." In the economy of salvation the Father is ever represented as Supreme, the One in whom the sovereign majesty of Deity resideth. The Son sustains the office of Mediator, and in this character He could rightly say, "My Father is greater than I" (John 14:28) In like manner, during the present dispensation, the Holy Spirit is the Servant of the Godhead (see Luke 4:17-23 and cf. John 16:13 and our remarks thereon). In the order of redemption the Father is the principal party representing the whole Godhead, because He is the Originator and Fountain of it.  

"And Jesus Christ whom thou hast sent." The connecting "and" gives plain warning that the Father, "the only true God" cannot be "known" apart from "Jesus Christ"! Just as the "only true God" is opposed to the vanities of the Gentiles, so is "Jesus Christ whom thou hast sent" to the blindness of the Jews! "Sent" has a threefold intimation and signification. It points to His Deity: "We believe that thou camest forth from God" (John 16:30). It refers to His incarnation: "When the fullness of the time was come, God sent forth His Son made of a woman" (Gal. 4:4). It also signified His office of Mediator and Redeemer. For this reason He is called "The apostle and high priest of our profession" (Heb. 3:1), and apostle means the sent one. Jesus Christ is the great Ambassador to treat with us from God.  

It is worthy of note that this is the only place in the New Testament where our Lord called Himself "Jesus Christ." In so doing He affirmed that He, Jesus the Son of man, and Son of God was the only true Christ (Messiah): thereby He repudiated every false notion of the Messiah, as in the previous clause He had excluded every false god. It is very striking to observe how that in 1 John 5:1 we are told, Whosoever believeth that Jesus is the Christ is born of God," while in 1 John 5:5 we read, "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" Do you, dear reader, know the Father and the Son— the Father as revealed in and by Jesus Christ! If you do not, you have not eternal life.  

"I have glorified thee on the earth" (John 17:4). Here is the next plea of the Savior: I have glorified Thee, do Thou now glorify Me. God has been glorified in creation (Ps. 19:1) and by His providences (Ex. 15:6-7, etc.); but to a superlative degree, in an altogether unique way, He had been glorified by the Son. Christ has glorified the Father in His person (Heb. 1:3). He glorified Him by His miracles (Matthew 9:8, etc.). He glorified Him by His words, constantly ascribing all praise to Him (Matthew 11:25, etc.). But above all He had glorified Him by His holy life. The Savior was sent into the world as the Representative of His people, to render obedience to that law which they had violated (Gal. 4:4); and perfectly bad He in thought and word and deed discharged this duty. In Him— full of grace and truth— the disciples had beheld a moral glory possessed by none save Him who abode in the bosom of the Father. "I have glorified thee on the earth"— in the place where He had been so grievously dishonored.  

In view of having glorified the Father on earth, the Son said "glorify thou me." "The more we examine the Gospel of John, the more we shall see One who speaks and acts as a Divine Person— one with the Father— alone could do, but yet always as One who has taken the place of a servant, and takes nothing to Himself but receives all from His Father. ‘ I have glorified thee: now glorify me.’ What language of equality of nature and love! But He does not say, ‘ And now I will glorify myself.’ He has taken the place of man to receive all, though it be a glory He had with the Father before the world was. This is of exquisite beauty. I add, it was out of this the enemy sought to seduce Him, in vain, in the wilderness" (Mr. Darby).  

"I have finished the work which thou gavest me to do" (John 17:4). Here is the final plea of the Savior for His glorification. When He entered this world, He affirmed, "Lo, I come to do thy will, O God" (Heb. 10:7). At the age of twelve, He said, "Wist ye not that I must be about my Father’ s business?" (Luke 2:49). In John 4:34 He declared, "My meat is to do the will of him that sent me, and to finish his work." Now He says, "I have finished the work which thou gavest me to do." He anticipated by a few hours His cry from the Cross, "It is finished" (John 19:30). The Savior referred to His work on earth as though He had been already exalted to heaven. How evident it is all through His prayer that His heavenly mediation is in view— "Now I am no more in the world" (John 17:11)!  

"I have finished the work which thou gavest me to do." As the eternal Son He had, in the character of the faithful Servant, done what none other could do. He had performed the Father’ s will: He had delivered His message: He had not only taught but perfectly exemplified the truth. He had "finished transgression and brought in everlasting righteousness " (Dan. 9:24). He had put away sin by the sacrifice of Himself. He had "restored that which He took not away" (Ps. 69:4). Thus had He glorified the Father upon earth and finished the work given Him to do. There was every reason then why He should be "glorified." Every moral attribute of Deity required it. Having endured the Cross, He was fully entitled to enter "the joy set before Him." Having poured out His soul unto death, it was but meet that the Father should "divide him a portion with the great" (Isa. 53:12). Having glorified Him on earth, it was fitting that the Savior should be glorified in heaven.  

"And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was" (John 17:5). Having presented the various pleas suited to His glorification, the Son now returns to His petition. The verse before us conducts us to a height which we have no means of scaling. All that we can do is to humbly ponder its words in the light of the context and parallel scriptures. When the Savior says, "glorify thou me" He speaks as the Mediator, as "Jesus Christ" (John 17:3). As Jesus Christ He had been humiliated; now, as Jesus Christ, He was to be glorified. The Father’ s answer to this is seen in Acts 2: "This Jesus hath God raised up... let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (verses 32, 36)— compare also Philippians 2:9-11. But the glorification here must not be confined to His humanity, as the remainder of the verse shows. As the eternal Son He has humbled Himself (Phil. 2:6), and as the Son He has been exalted and magnified see Psalm 21:1-6; 110:1; Ephesians 1:17-23; Revelation 5:11-14.  

That Christ asked to be "glorified," demonstrated His perfections: not even as risen did He glorify Himself. In addition to the fact that His glorification had been promised and earned by Him, three reasons may be given why He asked for it. First, for the comfort of His apostles who were troubled over His humiliation. Second, for our instruction: to teach us that suffering for God is the highway to glory. Third, for the benefit of His Church: Christ must be glorified before it could prosper. The example of the Savior here teaches that we should pray that the Father may be pleased to honor us by fitting and using us to lead men to a knowledge of the only true God through Jesus Christ, and to enable us, in our creature measure, to glorify Him on earth and to finish the work which He has given us to do.  

The following questions are to help the student on the next section: —   

1. How many pleas does Christ here present on behalf of His own, verses 6,12?  

2. Of whom is Christ speaking in verse 6?  

3. In what senses were the elect "given" to Christ, verse 6?  

4. What important truth is pointed in the "ands" of verse 8?  

5. How harmonize verse 9 with Luke 23:34?  

6. Why "Holy" Father, verse 11?  

7. What is the unity of verse 12?  

  

Combined Bible: Joh 17:6-12

of the Gospel of John   

CHAPTER 58   

Christ Interceding (Continued)   

John 17:6-12   

The following is an Analysis of the second section of John 17: —   

1. What Christ had done for God’ s elect, verse 6.  

2. The response of the elect, verses 6, 7.  

3. The consequent assurance of the elect, verse 8.  

4. The elect alone prayed for by the Mediator, verse 9.  

5. Reasons why Christ prayed for the elect, verses 9-11.  

6. Christ praying for their preservation and unity verse 11.  

7. Christ’ s accompanying plea, verse 12.  

John 17 is the sequel to chapter 13. In each the actions of our great High Priest are in view. But the services are different, both together giving us a full representation of our Advocate on high. In the 13th chapter He had, as it were, laid one hand on the defiled feet of His saints; here He lays the other hand on the throne of the Father, forming thus a chain of marvellous workmanship reaching from God to sinners. In the 13th chapter His body was girt, and He was stooping down towards our feet; here, His eyes are lifted up (John 17:1), and He is looking in the face of the Father. What that is asked for us, by One who fills up the whole distance between the bright throne of God and our defiled feet, can be denied? All must be granted— such an One is heard always. Thus we get the sufficiency and acceptability of the Advocate" (Mr. J. G. Bellett).  

That order in which the Savior here presents His petitions, and the pleas by which He urges them, are deserving of the closest notice. The prayer has three main divisions: in John 17:1 to 5 He prays for Himself; in John 17:6 to 19 He prays for the disciples then alive: in John 17:20 to 26 He prays for those who should believe. In praying for Himself, His own glorification, the great end in view is the Father’ s glory. In John 17:1 He says: "glorify thy Son, that thy Son also may glorify thee," and in John 17:5 He adds: "glorify thou me with thine own self." This, be it noted, is before He asks a single thing for His people. Just as in The disciples’ prayer, "Our Father which art in heaven, hallowed be thy name" was the opening petition, so here in "The Lord’ s Prayer" the Father’ s interests come first. Inseparably connected are the two things: the Father’ s glory and the Son’ s glory. In praying for Himself before His people He shows us that in all things He has the pre-eminence (Col. 1:18).  

In studying the different pleas for His own glorification, we find that they were seven in number, and this supplies us with the first of a most striking series of sevens which runs through this prayer. The various pleas were as follows: First, because of His filial relationship with God— "Father," John 17:1. Second, because the appointed time for it had arrived— "The hour is come," John 17:1. Third, because authority over all flesh had been given Him by Divine appointment and promise, John 17:2. Fourth, because His bestowal of eternal life on God’ s elect had also been promised Him, John 17:2. Fifth, because in bestowing eternal life on the elect He would be bringing them to a knowledge of the Father, John 17:3. Sixth, because He had glorified the Father on the earth, John 17:4. Seventh, because He had finished the work which had been given Him to do, John 17:4. For these reasons He asks that His request be granted.  

Ere passing from the first section of this prayer, attention should be called to the lovely manner in which the Son there kept before Him the glory of the Father. First, He had said: "Father... glorify thy Son" (17:1), not "the Son": He desired no glory for Himself apart from the Father! Second, "that thy Son also may glorify thee" (John 17:1): not separately, but in perfect union. Third, "As thou hast given him power over all flesh" (John 17:2): blessed is it to see the place which He gives the Father. Fourth, "that he should give eternal life to as many as"— He redeems with His blood? No; but— "to as many as thou hast given him" (John 17:3)! Thus, again, does He refer all to the Father. Fifth, "And this is life eternal that they might know me"? No; but-"that they might know thee, and Jesus Christ, whom thou hast sent" (John 17:3). Sixth, "I have finished the work which thou hast given me to do" (John 17:4): nothing was done for self. He ascribes honor to the Father for originating and appointing that work! Finally, when He prays to be glorified, it is touching to see how He puts it: "glorify thou me with thine own self, with the glory which I had before the world was", No, no; but instead "with the glory which I had with thee before the world was": not for a moment would He dissociate His own glory from His Father! Truly is this altogether Lovely One "fairer than the children of men."  

We have now completed the first main section of John 17, verses 1-5, where Christ is seen praying for Himself. In the second section, verses 6-19, He prays for the living disciples. This second section is also subdivided into two parts, though it is not easy to classify them. In verses 6 to 12 the fundamental reason is brought out as to why the Savior prays for His disciples and not for the world-because of their relation to Himself. Out of this grows the petition for their preservation— the essence of all intercession. In verses 13 to 19 the Lord prays for His disciples as left here in the world, presenting their several needs as growing out of this. We shall confine ourselves now to the first subdivision.  

While this prayer resolves itself into three divisions there is a most striking apparent unity about it. The substance of Christ’ s prayer for Himself is: Place Me in circumstances in which I may glorify Thee in the salvation of men. The substance of His prayer for the disciples is: Fit them for glorifying Thee in promoting the salvation of men, through prosecuting the work to which I have called them as My instrumental agents. The substance of His prayer for the whole company of the redeemed (John 17:20-26) is: Bring them to entire conformity to Thyself in mind, will and enjoyment, that Thou mayest be glorified to the uttermost by their being saved to the uttermost. Thus the glory of the Father is the paramount consideration from the beginning to the end. A close study of the details will fully bear this out. But though everything is subordinated by Christ to the Divine glory, yet the blessings asked for the apostles and the whole company of the redeemed are viewed not only in reference to the glory of the Father directly, but to the glory of the Son, in whom and by whom the Father was to be glorified. The plea for blessing them is that "I am glorified in them" (John 17:10), and the ultimate design is "that they may behold my glory" (John 17:24).  

"The prayer of our Lord for His apostles, like the prayer for Himself, comprehends both petition and pleading. He asks blessings for them, and He states the grounds on which He asks these blessings for them. The transition at the beginning of the sixth verse is similar to that at the twentieth verse, though not so distinctly defined. There He says, ‘ I pray not for them alone,’ i.e., the apostles (rather the entire company of disciples at that time, A.W.P.), ‘ but for them also which shall believe in me through their word.’ Here He in effect says, ‘ I pray not for myself alone, but for the men to whom I have manifested thy name.’   

"The great blessing which our Lord asks for the apostles is that they may be one, as the Father and the Son are; that is, that they may be united with Them as to mind and will, and aim and operation in the great work of glorifying God in the salvation of men. That is the ultimate object of His desire in reference to them; the other petitions are for what is necessary in order to this. The blessings necessary to the obtaining of this blessing are two: First, Conservation—‘ Keep them through, or in, or in reference to, thine own name’ ; ‘ Keep them from the evil one or the evil thing that is in the world, that they may be one, as we are.’ Then, second, Consecration—‘ Sanctify them through, or in reference to, thine own name’ ; all the rest is occupied with pleadings— most powerful and appropriate pleadings’’ (Mr. John Brown).  

While it is true that in John 17:6 to 19 the Lord is praying directly and immediately for His apostles, it is clear to us that they are here viewed, as in the preceding chapters, in a representative character. Were this not the case, there would be no place at all in this prayer for all the others of His believing disciples at that time, for John 17:20 speaks only of those who were to believe at a later date. The careful student will note that Christ was most particular to describe the ones He here intercedes for in terms which are common to all believers. It is with this understanding that we shall now proceed with our exposition.  

"I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me, and they have kept thy word" (John 17:6). Four things are to be carefully noted in this and the following verses: the persons for whom Christ intercedes; the characters in which they are presented; the petitions offered on their behalf; and the particular pleas by which each separate petition is urged. It is to be noted that the Lord did not begin by asking for the blessing of His disciples; rather did He first describe the ones he was about to pray for: in John 17:6 to 10 it is presentation, in John 17:11 and 12 it is supplication. It is beautiful to see that as the Savior here comes before the Father as intercessor, He presents "His own" along with Himself. It reminds us of His word, spoken long before by the spirit of prophecy, "Behold I and the children whom the Lord hath given me" (Isa. 8:18, quoted in Hebrews 2:13). It was the fulfillment of what had been so strikingly foreshadowed by the high priest of Israel: "And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart when he goeth in unto the holy place, for a memorial before the Lord continually" (Ex. 28:29). So here, when our great High Priest entered the presence of the Father, He bore our names on His heart before Him! That which made this possible was His own glorification, consequent upon His "finished work" (John 17:4, 5).  

"I have manifested thy name unto the men which thou gavest me out of the world." Here is the first proof that the Lord had more than the eleven apostles in view. He designedly employed language that was strictly applicable to all His believing people at that time. During His earthly life He had made known the Father’ s name to far more than the Eleven. 1 Corinthians 15:6 speaks of the risen Savior being seen by "over five hundred brethren at once." So, too, far more than the apostles had been given to Christ out of the world; and again, a larger company than the apostles had "kept his word." Three things were here mentioned by Christ to recommend to the Father these objects of His petition: they were acquainted with the Father’ s name; they were the subjects of His distinguishing grace; they were obedient to His will. Thus the Lord Jesus spoke of what He had done, what the Father had done, and what the disciples had done.  

"I have manifested thy name unto the men which thou gavest me out of the world." Herein Christ fulfilled that prophecy, "I will declare thy name unto my brethren: in the midst of the congregation will I praise thee" (Ps. 22:22). To make known the Father’ s name was to reveal Him, manifest His character, display His perfections. As we are told at the beginning of this Gospel, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." The Son alone was competent for this. Christ had manifested the Father’ s perfections in His perfect life, wondrous miracles and sublime teaching. But only those who had been given Him by the Father were able to receive this manifestation. Christ has made known the Father to all the elect: "I write unto you, little children, because ye have known the Father" (1 John 2:13). So perfectly did Christ discharge this office that He could say, "He that hath seen me hath seen the Father" (John 12:9).  

"Thine they were, and thou gavest them me." All creatures belong to the Father by creation (Heb. 12:9), but this is not what is here in view. Christ is speaking of a special company which had been given to Him. The reference, then, is to the sovereign election of God, whereby He chose a definite number to be His "peculiar people" — His in a peculiar or special way. These were eternally His: "chosen in Christ before the foundation of the world" (Eph. 1:4); and by the immutability of His purpose of grace from John 11:29, they are always His. This plea was made by Christ to the Father not only for the urging of the petition which followed, but for the comfort of the disciples. Despised by Israel they might be, hated by men in general, the special objects of Satan’ s enmity; yet were they the peculiar favourites of God. Again, this plea of Christ’ s affords us instruction in prayer. The more we discern the Father’ s interests in us, the greater our confidence when we come to Him a prayer. What assurance would be ours if, when we approached the throne of grace, we realized that the Father’ s heart had been set upon us from the beginning of all things!  

"And thou gavest them me." Thine by foreordination; Mine by special donation. "The acts of the three persons of the Trinity are commensurate; of the same sphere and latitude; those whom the Father chooseth, the Son redeemeth and the Spirit quickeneth. The Father loveth none but those which are given to Christ, and Christ taketh charge of none but those that are loved by the Father. Your election will be known by your interest in Christ, and your interest in Christ by the regeneration of the Spirit. All God’ s flock are put into Christ’ s hands, and He leaveth them in the care of the Spirit: ‘ Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ’ (1 Pet. 1:2). There is a chain of salvation; the beginning is from the Father, the dispensation through the Son, the application by the Spirit; all cometh from the Father, and is conveyed to us through Christ by the Spirit" (Mr. Thos. Manton).  

"Thou gavest them me." The elect are given to Christ, first by way of reward: "When thou shalt make his soul an offering for sin, he shall see his seed... He shall see of the travail of his soul, and be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong" (Isa. 53:10-12.) "Ask of me, and I shall give thee the heathen tot thine inheritance, and the uttermost parts of the earth for thy possession" (Ps. 2:8). The elect were given to Christ, secondly, by the way of charge. "All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out [reject]... And this is the Father’ s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day" (John 6:37, 39). The elect were intrusted to Christ to take care of. Thus the faithfulness of Christ to the Father is engaged on our behalf. If a single one of God’ s elect were to perish, the glory of the perfect Servant would be tarnished for all eternity. How absolute, then, is our security!  

"And they have kept thy word." The last reference, no doubt, is to God’ s call, which went forth through Christ. When these disciples heard that word of command, they rose up, left all, and followed Him. Moreover, they had continued with Him. When many "went back and walked no more with him," the Savior said unto the Twelve, "Will ye also go away?" Their answer, through Peter, was prompt and unwavering: To whom shall we go? Thou hast the words of eternal lite" (John 6:66-68); contrast verse 38. The Lord spoke here absolutely from the standpoint of their faith, no notice being taken of their failures to apprehend that Word. How beautiful, how blessed, to see our great High Priest, notwithstanding the feebleness of their faith and their frequent unbelief, presenting the disciples before the Father according to the perfections of His own love— that love which "imputetn no evil" (1 Cor. 13:5). They had kept the Father’ s word, but O how imperfectly. But love notices not their detects, dwelling only upon their troth, submission and obedience! Satan is an accuser, and even speaks evil of believers; but Christ, our Advocate, takes our part, and ever speaks well of us. Thus is the highest commendation Christ coma give His people: "They have kept thy word."  

"Now they have known that all things whatsoever thou hast given me are of thee" (John 17:7). The Lord continues to speak in commendatory terms of His disciples. "These are wonderful words when we consider the character of the eleven men to whom they were applied. How weak was their faith! How slender their knowledge! How shallow their spiritual attainments! How faint their hearts in the hour of danger! Yet a very little while after Jesus spoke these words they all forsook Him and fled, and one of them denied Him with an oath. No one, in short, can read the four Gospels with attention and fail to see that never had a great Master such weak servants as Jesus had in the eleven apostles. Yet these very servants were the men of whom the gracious Head of the church speaks here in high and honorable terms. The lesson before us is full of comfort and instruction. It is evident that the Lord sees far more in His believing people than they see in themselves, or than others see in them. The least degree of faith is very precious in His sight. Though it be no larger than a grain of mustard seed, it is a plant of heavenly growth, and makes a boundless difference between the possessors of it and the men of the world. The eleven apostles were weak and unstable as water; but they believed and loved their Master when millions refused to own Him. And the language of Him who declared that a cup of cold water given in the name of a disciple should not lose its reward, shows plainly that their constancy was not forgotten" (Bishop Ryle).  

It is blessed to note the characters in which Christ here presents the disciples to His Father. "It is most comforting to find that all these glorious desires for the saints our Lord grounds simply on this: that they have received the Son’ s testimony about the Father, and had believed surely in the Father’ s love. How full of blessing it is to see that we are presented before God simply as believing that love! How surely does it tell us that the pleasure of our God is this: that we should know Him in love, know Him as the Father, know Him according to the words of Him who has come out from His bosom. This is joy and liberty. And it is indeed only as having seen God in love, seen the Father and heard the Father in Jesus, that makes us the family. It is not the graces that adorn us, or the services that we render, but simply that we know the Father. It is this which distinguishes the saint from the world, and gives him his standing, as here, in the presence of the Father" (Mr. J. G. Bellett).  

"For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me" (John 17:8). The "for" which here introduces what follows explains the all things in the previous verse. The disciples had entered, by grace, into that of which the world was completely ignorant, namely, that the Father was the source of all that was given to the Son. Some "wondered" at His words and works; others, in their enmity, blasphemously attributed them to Satan. Not only had the disciples learnt that He came out from the Father, but they had perceived that the means (the "words") of bringing them into such blessing were also of the Father. The Savior had treated them as "friends," committing to them those intimate communications of grace which the Father gave to Him, and this that they might know the Divine relationship into which His wondrous love had brought them. Nor had this been in vain. Slow of heart they truly were (as, alas! are we), yet they received the truth, and receiving it they knew that He was the Son of the Father’ s love. Thus does the Savior explain how souls are brought into such nearness to the Father.  

It is instructive to note the order here: "For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me." How this makes manifest the fact that "faith cometh by hearing, and hearing by the word of God" (Rom. 10:17). How plain is the lesson here taught us! If our faith is to be strengthened, deepened and increased, it can only be by our diligent attention to, prayerful meditation upon, and personal appropriation of the words of God! So, too, knowledge, spiritual knowledge— discernment and understanding— is the fruit of "receiving" God’ s words. It is to be noted that the initial "receiving" has preceded it. The "believing" comes last here, though the Lord Jesus admits no other faith than that which is based upon an intelligent acquaintance with His person— cf. Romans 10:13.  

"I pray for them: I pray not for the world; but for them which thou hast given me; for they are thine" (John 17:9). The world here is a general name for mankind in their fallen state. There is a "fashion of this world" (1 Cor. 7:31), a common mould, according to which the characters of men are formed. There "is a course of this world" (Eph. 2:2), in which all walk, except those who are on the narrow way" which leadeth unto life. All who have not been "transformed by the renewing of their minds" (Rom. 12:2) are, as a matter of course, "conformed to this world." For the unbelieving, Christ prayed not: "For whom He is the Propitiation, He is an Advocate; and for whom He died, He makes intercession, and for no others in a spiritual saving way." (Mr. John Gill).  

"I pray not for the world." But how is this to be harmonized with the fact that while He was on the Cross the Savior did pray for His enemies — "Father, forgive them, for they know not what they do"? It is important that we should distinguish between the prayers of Christ as the perfect Man and the prayers of Christ as Mediator. There are several of the Psalms which plainly intimate that the Lord Jesus prayed for His foes, but this was to show us that as a perfect Man, subject to that holy law which required each one to love his neighbor as himself, He harboured no revenge. He prayed for the ungodly in answer to His human duty, but not officially as the Mediator. So He taught His disciples, "Love your enemies, bless them which curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you" (Matthew 5:44). But here in John 17 Christ is seen as the great High Priest, therefore He prays only for "His own."  

"But for them which thou hast given me." How this should bow our hearts in adoring worship! What thanksgivings it calls for! Oh what an inestimable privilege to be one of the objects of Christ’ s intercession. Millions passed by unprayed for by Him; but those who belong to the "little flock" (Luke 12:32) are held up by Him before the throne of grace. One of the disciples asked Him, "Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" (John 14:22). So may we ask, "How is it that Thou wilt pray for us, and not for the world?" Others more accomplished, with more pleasing dispositions, who daily put us to shame in many ways, left out, and we taken in! The finite mind, yea the renewed mind, can discover no answer. All that we can say is, it was the sovereign grace of the sovereign God who singled us out to be the objects of His distinguishing favors. Let the world call it selfishness in us if they will, but let us express in praise to God our profoundest gratitude, and seek to live as becometh His elect ones. Let us also follow the example of Christ here and manifest our greatest love for those who have been chosen out of the world. "As we have therefore opportunity, let us do good unto all, especially unto them who are of the household of faith" (Gal. 6:10). But do Christ’ s words in John 17:9 forbid us to pray for the wicked? No, indeed. Christ’ s mediatorial acts as our great High Priest are not our standard of conduct; but in His walk as the perfect Man He has left us "an example." On the Cross He prayed for His enemies. So we are commanded to pray for our enemies; and it is our duty to pray for all men. See Romans 10:1; 1 Timothy 2:1.  

"For they are thine." In the previous verses the Savior had described the characters of those for whom He was about to intercede, now He presents the reasons why He prayed for them. The first is, "for they are thine." Though given to the Mediator by grant— both as a reward and as a charge— they are still the Father’ s; that is, He has not relinquished His right and property over them. As a father who giveth his daughter in marriage to another does not lose his fatherly propriety, so those given to Christ are still the Father’ s "for they (in sharp contrast from ‘ the world’ ) are thine" fixes the meaning of "thine they were" in John 17:6— "thine" not by creation, but by election. "The world" also belongs to the Father by creation! What a powerful plea was this; the ones for whom Christ was about to pray were the Father’ s, therefore, for His own glory and because of His affection for that which belonged to Him, He would keep them.  

"And all mine are thine, and thine are mine" (John 17:10). Here is the second motive for His request: the interests of the Father and the Son could not be separated; what belonged to the one belonged to the other. Indubitable proof of His absolute Deity; it is because the Savior is one with the Father that They have rights and interests no less boundless than common. The Holy Spirit is not here mentioned, though He is certainly not to be excluded. As Mr. Manton well said, "They are the Father’ s children, Christ’ s members, and the Spirit’ s temples."  

"And I am glorified in them" (John 17:10). This was His third plea. Since the Son was the supreme Object of the Father’ s affections, then this was another reason for Him preserving those in whom the Savior was glorified. What a place for us! To be the subjects of this mutual affection of the Father and the Son! The world knew Him not, Israel received Him not; but these disciples by their faith, love, and obedience, glorified Him; therefore did He make special intercession for them. And how imensly practical is this for us! The more we glorify Christ, the more confidence shall we have of His intercession for us— "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven" (Matthew 10:32).  

"And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we" (John 17:11). What a touching plea is this! The Savior reminds the Father that the disciples would be deprived of His personal care as present with them, and this would expose them the more to the world. He had been their Guide, their Guardian, their ever-present and all-sufficient Friend. And how He had borne with their infirmities, upheld them in weakness, protected them from evil! But now He was leaving them, going to the Father, and into His hands He now commits His own charge.  

"But these are in the world." God could take each saint to Heaven the very day he believed (as He did the dying thief) did He so please; but for reasons of His own He leaves them here for a shorter or longer season. He does so for His own wise purposes: "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil" (John 17:15). He gets more glory by leaving us here. As a quaint old writer said, "It is more wonderful to maintain a candle in a bucket of water than in a lantern." God’ s power is made perfect in our weakness (2 Cor. 12:9). God sent Jacob and his family into Egypt that He might there exhibit before his descendants His mighty power on Pharaoh. We are left here that we might be tried: "Be not slothful, but followers of them who through faith and patience inherit the promises" (Heb. 6:12). There is a measure of sufferings appointed (1 Thess. 3:3), and each of us must receive his share. Another reason why we are left in the world is to make us appreciate the more the coming glory. The roughness of our pilgrim path makes us yearn for rest; our present strangership deepens our desire to be at Home.  

"Holy Father, keep through thine own name those whom thou hast given me." The term "holy" is here descriptive of character. The root meaning of the word is separation, and as applied to God it signifies that He is far removed from evil. But this is simply negative. God is not only elevated high above all impurity, but He is absolutely, essentially pure in Himself. That God is holy signifies that He is lifted high above all finite creatures. "Who shall not fear thee O Lord, and glorify thy name? For thou only art holy" (Rev. 15:4).  

The titles of God in Scripture are suited to the requests made of Him: "Now the Lord of peace himself give you peace" (2 Thess. 3:16); "Now the God of patience and consolation grant you to be likeminded one toward another" (Rom. 15:5), where the apostle prays for brotherly forbearance among the saints. The connection in which the Savior here addresses "the holy Father" is striking. He was asking for the preservation and unification of His disciples, and He requests the Father to do this for them in strict accord with His holy nature. The Lord would have us know with whom we have to do; He would have us pray for an ever-deepening abhorrence of sin— "Ye that love the Lord, hate evil" (Ps. 97:10).  

"Keep through thine own name those whom thou hast given me." How this brings out the value Christ sets upon us and the deep interest He has in us! About to return to the Father on high, He asks the Father that He will preserve those so dear to His heart, those for whom He bled and died. He hands them over to the care of the very One who had first given them to Him. It was as though He said: I know the Father’ s heart! He will take good care of them! And why was it, why is it, that we are so highly esteemed by Christ? Clearly not for any excellency which there is, intrinsically, in us. The answer must be, Because we are the Father’ s love gift to the Son. It is striking to observe that just seven times in this chapter Christ speaks of those whom the Father had "given" Him— see verses 2, 6 (twice) 9, 11, 12, 24. In John 3:16 we learn of the Father’ s love to us; here in John 17 we behold the Father’ s love to Christ. God so loved the world as to give His only begotten Son; and He so loved His Son as to give Him a people who, conformed to His image, shall through all eternity, show forth His praises. Marvellous fact! We are the Fathers love gift to His Son. Who then can estimate the value which Christ puts upon us! The worth of a gift depends upon the one who made it; its intrinsic value may be paltry, but when made by a loved one it is highly prized for his sake. So we, utterly unworthy in ourselves, are ever regarded by Christ in all the inestimable worth of that love of the Father which gave us to Him! Thus does the eye of our great High Priest ever look upon us with affection and delight. How this ought to endear Him to our hearts!  

Little wonder then, in view of what has just been before us, that the first thing the Savior asked for on behalf of those given to Him by the Father was their preservation. He was leaving them in a hostile world: "He asks that they may be kept from evil, from being overcome by temptation, from being crushed by persecution, from every device and assault of the Devil" (Bishop Ryle). But some find a difficulty here, why should Christ pray for their continuance in grace? Was not such a request meaningless, useless? Had He not affirmed that no sheep of His should ever perish! Ah, how futile for the finite mind to reason about spiritual and Divine things! But does Scripture throw any light on this apparently needless petition of Christ? Yes; it shows us, throughout, that God’ s decrees do not render void the use of means; yea, many of God’ s decrees are accomplished through the employment of instrumental agencies; and one of these chief means is prayer! It is the old nature, still in the Christian, which makes needful the intercession of Christ!  

"That they may be one, as we." This refers not to a manifestation of ecclesiastical oneness; rather is it a oneness of personal knowledge of and fellowship with the Father and the Son, and therefore oneness in spirit, affection, and aim. It is a oneness which is the outcome not of human agreement or effort, but of Divine power, through making each and all "partakers of the divine nature." Has this request of the Savior been granted? It has. In Acts 4:32 we read, "And the multitude of them that believed were of one heart and of one soul." And is it not still true that among the real people of God, despite all their minor differences, there is still a real, a fundamental, and a blessed, underlying unity— they all believe God’ s Word is inspired, inerrant, of final authority; they all believe in the glorious person and rest upon the all-sufficient sacrifice of the Lord Jesus Christ; they all aim at the glory of God; they all pant for the time when they shall be forever with the Lord. "One as we" shows that the union here prayed for is a Divine, spiritual, intimate, invisible, unbreakable one!  

"While I was with them in the world, I kept them in thy name; those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled" (John 17:12). "The Lord, then, in committing His own to the Father, whom in that name He was keeping whilst here, speaks of having kept them safe, save that one who was doomed to destruction. Awful lesson! that even the constant presence of Jesus fails to win where the Spirit brings not the truth home to the conscience. Does this enfeeble Scripture? On the contrary, the Scripture was thereby fulfilled. Chapter 13 referred to Judas that none should be stumbled by such an end of his ministry. Here it is rather that none should therefore doubt the Lord’ s care. He was not one of those given to Christ by the Father, though called to be an apostle; of those so given He had lost none. Judas was an apparent, not a real, exception, as he was not a child of God but the son of perdition. To see the awful end of so heartless a course would only give more force to His works of grace who, if He left the world for the Father, was bringing them into His own associations before the Father" (Bible Treasury).  

"While I was with them in the world, I kept them in thy name; those that thou gavest me I have kept." None but a Divine person could "keep" them. He had preserved them from the machinations of the world, the flesh, and the devil. None had apostatized; all had "continued" with Him in the day of His humiliation (Luke 22:28).  

"And none of them is lost, but the son of perdition." Note carefully, He did not say, "except the son of perdition," rather, "but the son of perdition." He belonged not to "them," that is, to those who had been given Him by the Father. The disjunctive participle is used here, as frequently in Scripture, to contrast those belonging to two different classes. Compare Matthew 12:4; Acts 27:22; Revelation 21:27. Not one of them given to Christ can or will be lost. "Father, I will that they also, whom thou hast given me, be with me where I am."  

"That the scripture might be fulfilled." The reference is to Psalms 41 and 109. The presence of the traitor among the apostles was one of the many proofs that the Lord Jesus was the promised Messiah. Four reasons may be suggested for Christ referring to Judas here. To show there was no failure in discharging the trust which the Father had committed to Him; to assure the disciples of this, so that their faith might not be staggered; to demonstrate that Christ had not been deceived by Judas; to declare God’ s hand and counsel in it— "that the scripture might be fulfilled."  

The following questions are to prepare the student for our next lesson: —   

1. What is meant by "my joy fulfilled in themselves," verse 13?  

2. What is meant by "they are not of the world," verse 14?  

3. Why are believers left here in the world, verse 15?  

4. Why the repetition of verse 14 in verse 16?  

5. What is the "sanctification" of verse 17?  

6. What is the meaning of verse 18?  

7. How did Christ "sanctify himself," verse 19?  

  

Combined Bible: Joh 17:13-19

of the Gospel of John   

CHAPTER 59   

CHRIST INTERCEDING (CONTINUED)   

John 17:13-19   

The following is an Analysis of the passage which is to be before us: —   

1. Christ’ s desire for His disciples’ joy, verse 13.  

2. The disciples hated by the world, verse 14.  

3. Christ’ s prayer for their preservation, verse 15.  

4. The disciples identified with Christ in separation from the world, verse 16.  

5. Christ’ s prayer for their sanctification, verse 17.  

6. The disciples sent into the world as Christ was, verse 18.  

7. Christ’ s provision for their sanctification, verse 19.  

One chief reason why the Lord Jesus uttered audibly the wonderful prayer recorded in John 17 in the hearing of His apostles was that they might be instructed and comforted thereby, and not the apostles only, but all His people since then. This is clear from verse 13: "And now come I to thee; and these things I speak in the world that (in order that) they might have my joy fulfilled in themselves." "He addresses His Father as taking His own place in departing, and giving His disciples theirs (that is, His own), with regard to the Father and to the world, after He had gone away to be glorified with the Father. The whole chapter is essentially putting the disciples in His own place, after laying the ground for it in His own glorifying and work. It is, save the last verses, His place on earth. As He was divinely in heaven, and showed a divine, heavenly character on earth, so (He being glorified as man in heaven) they, united with Him, were in turn to display the same. Hence we have first the place He personally takes, and the Work which entitled them to it" (Mr. J. N. Darby).  

The above quotation (rather clumsily worded) will repay careful thought. It is to be noted that the final ground on which the Savior asked to be glorified was not His own personal perfections, not His essential oneness with the Father, but, instead, that Work which He completed here below. In this He presented a valid and sure title for us to join Him in the same heavenly blessedness, and also laid the foundation for us taking His place here below. Mark how this is emphasized all through: First, "I have given them the words which thou gavest me" (John 17:8). Second, "that they might have my joy fulfilled in themselves" (John 17:13). Third, "they are not of the world, even as I am not of the world" (John 17:16). Fourth, "As thou hast sent me into the world, even so have I sent them into the world" (John 17:18). Fifth, "I sanctify myself that they also might be sanctified" (John 17:19). Sixth, "the glory which thou gavest me, I have given them" (John 17:22). Seventh, "that the love wherewith thou hast loved me may be in them" (John 17:26). What a place! What a privilege! What an honor! Amazing the grace and the love which bestowed it.  

Wondrous is the position we occupy, the place which is ours— the same place of blessing which Christ enjoyed when He was here. It is true that we are blest through Christ, but that is not all the truth, nor by any means the most striking part of it: we are also blest with Him. The love wherewith the Father had loved the Son, should be in the disciples. They should enter into the consciousness of it, and thus would His joy be fulfilled in them. It is this that we are called to, the enjoyment in this world of the love which Christ knew here below: His Father’ s love. What was His delight? Was it from the world? Surely not. He was in the world, but never of it; His joy was from and in the Father. And He has communicated to us the means which ministers to this joy: "I have given unto them the words which thou gavest me" (John 17:8).  

The above aspect of truth is further developed in John 17 in the sevenfold way in which the Lord Jesus has identified us with Himself. First there is identity in fellowship: "As thou hast given him power over all flesh that he should give eternal life (Himself, see 1 John 1:1) to as many as thou hast given him" (John 17:2). Second, identity of spirit and aim: "that they may be one as we" (John 17:11). Third, identity in separation: "they are not of the world even as I am not of the world" (John 17:14). Fourth, identity of mission, "as thou hast sent me into the world, even so have I sent them into the world" (John 17:18). Fifth, identity in fellowship: "As thou Father art in me, and I in thee, that they also may be one in us" (John 17:21). Sixth, identity of imparted glory: "The glory which thou gavest me I have given them" (John 17:22). Seventh, identity in love: "that the world may know that thou hast sent me, and hast loved them, as thou hast loved me" (John 17:23).  

Another thing which it is blessed to behold is that, in this Prayer the Lord Jesus renders an account of His work to the Father, and this in seven particulars: First, He had glorified the Father on earth (John 17:4). Second, He had finished the work which had been given Him to do (John 17:4). Third, He had manifested the Father’ s name unto His own (John 17:6). Fourth, He had given them the Father’ s words (John 17:8, 14). Fifth, He had kept them as a shepherd keeps his sheep (John 17:12). Sixth, He had sent them forth into the world (John 17:18). Seventh, He had given them the glory which the Father had bestowed upon Him (John 17:22)— mark the "I have" in each verse. How striking it is to note that in His work among the saints everything was in connection with the Father: it was the Father He had glorified; it was the Father’ s name He had manifested, etc.  

The portion which is now to engage our attention is the second division of the second section of this Prayer. In the first section, John 17:1-5, the Savior prays for Himself. In the second section, John 17:6-19, He prays for His disciples. From John 17:6 to verse 12, He is principally engaged in presenting to the Father the persons of those for whom He was about to intercede, interspersing two petitions for their preservation and unification. In John 17:13-19, He continues His supplications on their behalf, verse 13 being the transitional point between the two sub-divisions.  

"And now I come to thee; and these things I speak in the world, that they may have my joy fulfilled in themselves" (John 17:13). Though it be by no means easy to trace the connection between this verse and those which precede and follow, yet the meaning of its contents is clear and blessed. The Savior would not only have His people safe in eternity, but He desires them to be happy here and now: He would have them enter into His joy. It was for this reason He had uttered this Prayer while He was here upon earth. How this reveals the affections of our great High Priest! He might have offered this Prayer in silence to the Father, so that we had known nothing of its gracious and comforting details. But that would not have satisfied the heart of the Lord Jesus. He spoke audibly so that the apostles might hear Him, and He has caused it to be written down too, so that we also might know of His deep interest in us. How it behoves us, then, to prayerfully read and re-read and meditate frequently upon what is here recorded for our peace, our edification, our happiness!  

"And now come I to Thee." The commentators are divided as to whether these words signify, And now I address Thee in prayer, or, And now I am leaving the earth and returning to Thee. Probably both senses are to be combined. The whole of this Prayer was in view of His almost immediate departure from the world and His ascension on high. But it is more than this. As pointed out in the introductory remarks of our first chapter on John 17, what we have here is also a pattern, a sample we might almost say, of the intercession which the Mediator is now making at God’ s right hand. This Prayer was first uttered on earth, therefore the "now come I to thee" would signify, 1 supplicate before Thy throne of grace. This Prayer is now being repeated in Heaven (whether audibly or not we cannot say), and for that, Christ had to return to the Father, hence "now come I to thee" would have this additional force.  

In the verse before us there is both declaration and supplication. The Savior is pressing His suit on behalf of those whom the Father had given Him. In view of His own departure, and their condition in the world, He justifies His earnestness in prayer for them. I am leaving them, therefore I must make provision for them. I approach Thee on their behalf; I am speaking aloud for their benefit; I have let them know that I am to be restored to that glory which I had with Thee before the world was; I have given them the assurance that they are the objects of Thy distinguished favor, and that they are Thy love gift to Me; I have let them see how deeply concerned I am about their preservation and unification— and all of this that "they might have my joy fulfilled in themselves."  

"These things I speak in the world, that they might have my joy fulfilled in themselves." In the immediate application to the apostles, we understand our Lord’ s reference to be: In view of their deep dejection, I have sought to turn their sorrow into joy, by permitting them to hear Me commending them and their cause, with such cheerful confidence, to My Father and their Father. But this by no means exhausts the scope of His words here. There was a more specific reference in His mind, something which was designed for the instruction and consolation of all His people.  

"That they might have my joy fulfilled in themselves." What joy? The joy that He had at that very time, the joy which had been the portion of His heart all through those thirty-three years while He tabernacled among men. It was the joy of fellowship with the Father. It was this which He had before Him when, speaking by the Spirit of prophecy long before, He said: "The Lord is the portion of mine inheritance and of my cup: thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. I will bless the Lord, who hath given me counsel; my reins also instruct me in the night seasons. I have set the Lord always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth" (Ps. 16:5-9). Though a Man of sorrows and acquainted with grief, yet "the joy of the Lord" was His "strength" (Nehemiah 8:10). It was to this He referred when He said to the disciples "I have meat to eat (a satisfying portion) that ye know not of" (John 4:32).  

"That they might have my joy fulfilled in themselves." This was what the heart of the Savior craved for His people, and for this He had made full provision. In this Prayer, Christ makes it known that we have been brought into the same position before the Father that He had held, and just in proportion as we consciously enter into it, His joy is fulfilled in us. As the result of His finished work every barrier has been removed, the veil has been rent, a "new and living way" has been opened for us, and therefore have we access into "the holiest of all," and are invited to "draw near with a true heart in full assurance of faith" (Heb. 10:19-22). His Father is our Father; His relation to God— that of Son— is now ours; for "because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father" (Gal. 4:6). Therefore does the Holy Spirit tell us, "Truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, THAT your joy may be full" (1 John 1:3-4).  

It is blessed to mark how solicitous the Savior was over the happiness of His people. When He departed He sent the Holy Spirit to be their Comforter. In His Paschal Discourse He said, "These things have I spoken unto you, that my joy might remain in you, and your joy might be full" (John 15:11). In His instructions He bade them: "Ask and ye shall receive, that your joy may be full"  

(John 16:24). A miserable Christian is therefore a self-contradiction. A joyless Christian is one who is out of communion with the Father: other objects have engaged his heart, and in consequence he walks not in the light of His countenance. What is the remedy? To confess our sins to God; to put away everything which hinders our communion with Him; to make regular use of the means which He has graciously provided for the maintenance of our joy— the Word, prayer, meditation, the daily occupation of the heart with Christ, dwelling constantly on the glorious future that awaits us, proclaiming to others the unsearchable riches of Christ.  

"I have given them thy word; and the world hath hated them" (John 17:14). The connection of this with the previous verse is easy to perceive. In John 17:8, the Lord had said, "I have given unto them the words which thou gavest me": this means more than that He had expounded to them the Old Testament Scriptures. The reference, we believe, is to what we read of in Isaiah 50:4. "The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning. He wakeneth mine ear to hear, as the learned." Each morning had the perfect Servant waited upon the Father for His message or messages for each day, and those messages had been faithfully delivered. But here He says: "I have given them thy word." It was the testimony of what the Father was— that was the source of His joy, and now would be of theirs. "And the world hath hated them": "In proportion as they had their joy in God, would it be realized how tar the world was away from Him, and it would hate them as not of it. The light would bring its shadows, and they would be identified with Him in sorrow and joy alike" (Numerical Bible).  

"And the world hath hated them, because they are not of the world" (John 17:14). The inhabitants of this world are fully under the dominion of its "prince," and led by him are wholly taken up with the things of time and sense, namely, all that is "not of the Father" (1 John 2:16). Therefore do the men of the world bear an implacable hatred to Christ and His people, because "they are not of the world." Once Christians were "of the world," they followed its "course," and were fully "conformed" to its policy, its principles, its aims, But grace has delivered them from this "present evil world" (Gal. 1:4), so that they now have new affections, new interests, a new Master. They have been separated from the world, and in proportion as they follow Christ their lives condemn the world (Heb. 11:7). Therefore does the world hate them: it secretly plots against them, it inwardly curses them, it says all manner of evil against them, it opposes them, it rejoices when any evil befalls them.  

"Even as I am not of the world." "The first man is of the earth, earthy: the second man is the Lord from heaven" (1 Cor. 15:47). Christ never was of the world. He was "holy, harmless, undefiled, separate from sinners" (Heb. 7:26). So He declared to the Jews: "Ye are from beneath; I am from above; ye are of this world; I am not of this world" (John 8:23). But how is it also true of His people that they are "not of the world?" Because, "If any man be in Christ he is a new creation" (2 Cor. 5:17). In consequence of this, he is a "partaker of the heavenly calling" (Heb. 3:1), his "citizenship is in heaven" (Phil. 3:20), he has been begotten unto an heavenly inheritance (1 Pet. 1:3-5). In view of this, he is but a "stranger and pilgrim" here, journeying to his Home on High.  

"I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world." This is another argument or plea— their danger— by which the Savior urges His petition for their preservation. They were being left by Him in the midst of an hostile world, therefore were they in sore need of protection. They no longer had anything in common. They could have no fellowship with the world: they could not take part in its worship: they could not further its plans. Therefore would they be despised, boycotted, persecuted. "They also that render evil for good are mine adversaries; because I follow the thing that is good" (Ps. 38:20). "For Herod feared John, knowing that he was a just man and an holy" (Mark 6:20). "Marvel not, my brethren, if the world hate you" (1 John 3:13). The Savior knowing that the world would not change, therefore besought the Father on behalf of those whom He left here.  

"I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil" (John 17:15). "This also He speaks, most assuredly, for the instruction of the hearers of His prayer. He thus admits that it might be reasonable to ask this: on the one hand, it must appear to the disciples a good and desirable thing, while on the other hand, by de-dining such a prayer intimates that it would be the reverse... So, also, contrary to the deep desire which all future disciples would feel: a desire which is not to be compared, however, with that of Elijah, oppressed by despondency (1 Kings 19:4), nor to be regarded as the desire of lethargy, but such as the apostle expressed in Philippians 1:23. In their first conversion and joy almost all more or less feel a desire to be at once with Him above. And often we think concerning others, Well for them now to die, for they would be safe in Heaven! But the Lord knows better, and we should learn a better lesson from His words on this occasion. He asked not for this, then ask it not thyself, either for thyself or for others! Reply to thine own desires to depart, nevertheless, it is better, for it is more needful, to remain in the flesh and in the world. Content thyself with praying for thy preservation, until thou hast fulfilled all thy work" (Stier). Bishop Ryle has pointed out that, "Three of the only prayers not granted to saints, recorded in Scripture, are the prayers, of Moses, Elijah, Jonah to be ‘ taken out of the world.’ " How very striking!  

"I pray not that Thou shouldest take them out of the world, but that thou shouldest keep them from the evil." In John 17:11 Christ had said, "Holy Father, keep through thine own name those whom thou hast given me," here He amplifies for the benefit of His disciples— "keep them from the evil." The Greek word for "evil" may be translated either "evil one" or "evil thing": probably both are included. "Keep them from the author of evil, and from evil itself; from sin, from the power and snares of the Devil, from destruction, until their course is run. Satan is the author; the world is the bait; sin is the hook. Keep them from the Devil that they may not come under his power; from the world, that they may not be deceived by its allurements" (Mr. Manton). A spiritual victory over it is therefore better than a total exemption from it. Thus the Lord again teaches us here how to pray: not to be delivered from the world, but from its evil. That Christ asked the Father to "keep us" shows that it is not within our power to keep ourselves: "kept by the power of God through faith unto salvation ready to be revealed in the last time" (1 Pet. 1:5).  

God has many ways of keeping us, but they may be reduced to two: by His Spirit or His providence. The one is inward, the other is outward. By the power of the Holy Spirit the evil within us is restrained: "I also withheld thee from sinning against me" (Gen. 20:6). By the Spirit grace is imparted to us: "I will put my fear in their hearts that they shall not depart from me" (Jer. 32:40). By His providences He removes occasions to and objects of sin: "For the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity" (Ps. 125:3). "God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it" (1 Cor. 10:13).  

The fact that we are unable to keep ourselves should work in us the spirit of dependency. Our daily confession should be, "O our God, wilt thou not judge them? For we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee" (2 Chron. 20:12); our daily prayer should be, "Lead us not into temptation, but deliver us from evil." The fact that Cod is able and willing to keep us should inspire confidence, deepen assurance, and fill us with praise: "I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Just as the diver, encased in his watertight suit is surrounded by water, but preserved from it, so the believer, living in this evil world is kept by the mighty power of God, His arm encircling us.  

"They are not of the world, even as I am not of the world" (John 17:16). The same words are found in John 17:14, but in a different connection: there He was stating the chief reason why the world hated them; here He is advancing a reason why He asked the Father to keep them from evil— because "they are not of the world." The truth of this verse applies in a sevenfold way: First, Christians have a different standing from those who belong to the world: their standing is in Adam, ours in Christ; they are under condemnation, we "accepted in the beloved." Second, we possess a different nature: theirs is born of the flesh, ours "of the Spirit"; theirs is evil and corrupt, ours holy and Divine. Third, we serve a different Master: they are of their father the Devil, and the desires of their father they do; we serve the Lord Christ. Fourth, we have a different aim: theirs is to please self, ours to glorify God. Fifth, we have a different citizenship: theirs is on earth; ours in heaven. Sixth, we live a different life: far below the standard set before us it is true: nevertheless, no Christian (in the general tenor of his conduct) goes to the same excess of sin as does the worldling. Seventh, we have a different destiny: theirs is the Lake of Fire, ours is the Father’ s House on High. The "world" is a system built up away from God, and from it we have been taken, delivered, separated. The Lord grant needed grace to us all that we may manifest this in our daily walk.  

"They are not of the world, even as I am not of the world." "It is a fact and not an obligation, though the firmest ground of obligation. They are not of the world, not merely they ought not to be; whilst if they are not, it is grievous inconsistency to seem to be of the world. It is false to our relationship for we are the Father’ s and given to the rejected Son who has done with the world; and if it be said that this is to bring in everlasting and heavenly relationships now be it so: this is exactly what Christianity means in principle and practice. It is faith possessing Christ who gives the believer His own place of relationship and acceptance on high, as well as of testimony apart from His rejection by the world below; which He has to make good in words and ways, in spirit and conversation, whilst waiting for the Lord... That the world improves for Christ or His own is as false as that the flesh can ameliorate. It is the light become darkness! It is the natural man knowing enough to forego what is shameless, and invested with a religious veil; it is the world essentially occupying itself with the things of God in profession, but in reality of the world where common sense suffices for its services and its worship, and the mind of Christ would be altogether inapplicable. What a triumph to the enemy! It is just what we see in Christendom; and nothing irritates so much as the refusal so to walk, worship or serve.  

"It does not matter how loudly you denounce or protest: if you join the world, they will not mind your words, and you are faithless to Christ. Nor does it matter how much grace and patience you show: if you keep apart as not of the world, you incur enmity and hatred, and contempt. A disciple is not above his Master, but every one that is perfected shall be as his Master. To act as not of the world is felt to be its strongest condemnation! And no meekness or love can make it palatable. Nor does God intend that it should, for He means it as part of the testimony to His Son. And as the world neither receives nor understands the Father’ s Word, so it hates those who have and act on that Word" (Bible Treasury).  

"Sanctify them through thy truth: thy word is truth" (John 17:17). On no detail in this Prayer, perhaps, has there been wider difference of opinion than on this verse. Those who regard John 17:6-19 as containing our Lord’ s intercession for the apostles only (among whom is Mr. John Brown as well as several other eminent expositors), understand this to mean: Consecrate them (as were Israel’ s priests of old) to the important mission that lies before them, i.e., by anointing them with the Holy Spirit. But against this view there are, in our judgment, insuperable objections. Not only is it, we think, abundantly clear, that the Savior was here praying for all His people, but the preposition used in this verse precludes such a thought: it is "Sanctify them through [by] thy truth." Had it been a matter of setting apart unto ministerial duties it would have been "Sanctify them for (unto) thy truth."  

The subject of sanctification is a deeply important one; one on which much ignorance prevails, and we are tempted to turn aside and discuss it at some length; but this would be beside the scope of our present work; suffice it now if we offer a bare outline. First of all, the word "sanctify" (so "holy") has one uniform meaning throughout Scripture, namely, to set apart; usually but not always, some one or some thing set apart unto God for His use. The word never has reference to inward cleansing, still less to the eradication of the carnal nature. Take its usage in John 17:19: "For their sake I sanctify myself." This can only mean, For their sakes I set Myself apart.  

In Jude 1, we read of those who are "sanctified by God the Father." The reference there is to His eternal predestination of the elect when He set them apart in Christ from our doomed race. In Hebrews 10:10 (cf. Hebrews 13:12), we read of being sanctified "through the offering of the body of Jesus Christ, once for all." The reference there is to our being set apart by ransom from those who are the captives of Satan. In 2 Thessalonians 2:13 and 1 Peter 1:2, we read of "sanctification of the Spirit." The reference there is to the new birth, when He sets us apart from those who are dead in trespasses and sins. Here in John 17:17 sanctification is "by the truth," that is, by the written Word of God. The sanctification of the Father, of Jesus Christ, and of the Spirit, each have to do with that which is positional and absolute, admitting of no degrees, concerned not with a gradual process, but with what is complete and final. But "sanctification by the truth" is practical and progressive. Just so far as I walk according to God’ s Word shall I be separated from evil. Thus we discover a most intimate connection between these two petitions of Christ for His own: "keep them from the evil" (John 17:15), "Sanctify them by thy truth" (John 17:17): the former is secured by the latter. So also we may perceive the close relation of John 17:17 to verse 16: "They are not of the world, even as I am not of the world"— now "sanctify them by thy truth": because they are not of the world, cause them to walk in separation from it.  

‘‘ Thy word is truth." The written Word is (not "contains") unadulterated truth, because its Author cannot lie. In it there is no error. Because the Word is God’ s truth it is of final authority. By it every thing is to be tested. By it our thoughts are to be formed and our conduct is to be regulated. Just because God’ s Word is truth it sanctifies those who obey it: "according to the faith of God’ s elect, and the acknowledging of the truth which is after godliness" (Titus 1:1). If then the Word is truth what a high value we should put upon it. If it is by the truth we are sanctified, how dearly we should prize it. How solemn too is the converse: if truth separates from evil, error conducts into evil. It was so at the beginning: it was believing the Devil’ s lie which plunged our race into sin and death! Then beware of error: as poison is to the body, so is error to the soul. Shun those who deny any part of God’ s truth as you would a deadly plague: "Take heed what ye hear" (Mark 4:24).  

"As thou hast sent me into the world, even so have I also sent them into the world" (John 17:18). Wonderful statement is this, anticipatory of what He says in John 20:21: "as my Father hath sent me, so send I you." How evident that Christ has given us His place— His place of acceptance on high, His place of witness here below! But those who witness here below have a special character: it is as those belonging to Heaven that we are called upon to bear testimony in the world. Christ did not belong to the world, He was the Heavenly One come down to earth; so we, as identified with Him, as partakers of the heavenly calling, are now commissioned to represent Him here below. What a proof that we are not "of the world?’ It is only as first "chosen out of the world," that we can be "sent into the world!’’ That this is not limited to the apostles is clear from 1 John 4:17, which is speaking of all believers— "as he is, so are we in this world."  

"As thou hast sent me into the world, even so have I sent them into the world." Christ was sent here to reveal the Father, to show forth His glory, so we are sent into the world to show forth Christ’ s glory, which is to the glory of the Father. Christ was sent here on an errand of mercy, to seek and to save that which was lost; so we are here as His agents, His instruments, to preach His gospel, to tell a world dead in sin of One who is mighty to save. Christ was here "full of grace and truth"; so we are to commend our Master by gracious and faithful lives. Christ was here as the Holy One in the midst of a scene of corruption; so we are to be the "salt of the earth." Christ was here as the Light; so we are to shine as lights in this dark place. Christ was furnished with the Spirit, who anointed, filled, and led Him; so we have received the Spirit, to anoint, fill and guide us. Christ was ever about His Father’ s business,’ pleasing not Himself, but ever making the most of His brief sojourn here below; so we are to redeem the time, to be instant in season and out of season, always abounding in the work of the Lord. It is thus that Christ is "glorified" in us (John 17:10). What a dignity this gives to our calling!  

"As thou hast sent me into the world, even so have I also sent them into the world." The connection of this verse with the previous one is most significant. There the Savior had prayed the Father to sanctify by the truth those that He was leaving behind; here He adds, I have sent them into the world. This is a plea to support His petition. It was as though He had said: "Father, Those for whom I am interceding are to be My representatives here below, as I have been Thy Representative; therefore separate them from the pollutions of this evil world, fill them with the spirit of devotedness, that they may be examples of holy living." It is to be noted that when Christ first sent forth the Twelve, He instructed them: "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not. But go rather to the lost sheep of the house of Israel" (Matthew 10:5-6). But now He sends them into the "world," to preach the Gospel to every creature. The chosen nation does not occupy the place of distinctive blessing during this dispensation; Christianity bears a witness to Jew and Gentile alike.  

"And for their sakes I sanctify myself, that they also might be sanctified through the truth" (John 17:19). "This is the second plea advanced by Christ in support of His petition in John 17:17’ He had urged their commission, now His own merit. Justice might interpose and say, ‘ They are unworthy’ ; but Christ saith, ‘ I sanctify myself for them.’ He dealeth with the Father not only by way of entreaty, but merit; and applieth Himself not only to the goodwill of the Father, as His beloved One, but to His justice, as One that was ready to lay down His life as a satisfaction’’ (Mr. Manton).  

"And for their sakes I sanctify myself." Just as there is a double meaning to the "hour" (John 17:1), and "I come to thee" (John 17:13) etc., so is there to "I sanctify myself." Its first and most obvious reference is to the Cross. I, the great High Priest, set apart Myself for My people— I devote Myself as the Lamb of God to be slain for them, see Hebrews 10:14. In saying He did this that they might be "sanctified by the truth," He affirmed that His own official sanctification was the meritorious cause of their being sanctified practically. In declaring that He sanctified Himself, the Lord Jesus called attention to how freely and voluntarily He entered upon His sacrificial service. There was no necessity or compulsion: He laid down His life of Himself (John 10:18). This He did for "their sakes," namely, the whole company of God’ s elect— another sure proof that all His people are in view throughout this Prayer! "Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it" (Eph. 5:25, 26)! "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate" (Heb. 13:12)!  

"And for their sakes I sanctify myself, that they also might be sanctified through the truth." The deeper and ultimate reference of Christ in these words was to His being set apart on High as the glorified Man, the object of His people’ s affections, contemplation, and worship. "He set Himself apart as a heavenly man above the heavens, a glorified man in the glory, in order that all truth might shine forth in Him, in His Person, raised up from the dead by the glory of the Father— all that the Father is, being thus displayed in Him; the testimony of divine righteousness, of divine love, of divine power; the perfect model of that which man was according to the counsels of God, and as the expression of His power morally and in glory— the image of the invisible God, the Son, and in glory. Jesus set Himself apart, in this place, in order that the disciples might be sanctified by the communication to them of what He was; for this communication was the truth, and created them in the image of that which it revealed. So that it was the Father’ s glory revealed by Him on earth, and the glory into which He had ascended as man; for this is the complete result— the illustration in glory of the way in which He had set Himself apart for God, but on behalf of His own. Thus there is not only the forming and governing of the thoughts by the Word, setting us apart morally to God, but the blessed affections flowing from our having this truth in the Person of Christ, our hearts connected with Him in grace" (Mr. J. N. Darby).  

The following questions are to prepare the reader for our dosing study on John 17: —   

1. How many series of sevens can you find in John 17?  

2. What is the unity prayed for in verse 21?  

3. What is the "glory" of verse 22?  

4. What is the unity of verse 23?  

5. What is the connection of verse 24?  

6. Why "righteous" Father, verse 25?  

7. What is the meaning of verse 26?  

  

Maclaren: Joh 17:1-19

The Intercessor

These words spake Jesus, and lifted up His eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee: As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. And this is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent. I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do. And now, O Father, glorify Thou Me with Thine own Self with the glory which I had with Thee before the world was. I have manifested Thy name unto the men which Thou gavest Me out of the world: Thine they were and Thou gavest them Me; and they have kept Thy word. Now they have known that all things whatsoever Thou hast given Me, are of Thee. For I have given unto them the words which Thou gavest; Me; and they have received them, and have known surely that I came out from Thee, and they have believed that Thou didst send Me. I pray for them: I pray not for the world, but for them which Thou hast given Me; for they are Thine. And all Mine are Thine, and Thine are Mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to Thee. Holy Father, keep through Thine own name those whom Thou hast given Me, that they may be one, as we are. While I was with them in the world, I kept them in Thy name: those that Thou gavest Me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled. And now come I to Thee; and these things I speak in the world, that they might have My joy fulfilled in themselves. I have given them Thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through Thy truth: Thy word is truth. As Thou hast sent Me into the world, even so have I also sent them into the world. And for their sakes I sanctify Myself, that they also might be sanctified through the truth.'--John 17:1-19.

WE may well despair of doing justice to the deep thoughts of this prayer, which volumes would not exhaust. Who is worthy to speak or to write about such sacred words? Perhaps we may best gain some glimpses of their great and holy sublimity by trying to gather their teaching round the centres of the three petitions, glorify' (John 17:1-5), keep' (John 17:11), and' sanctify' (John 17:17).

I. The Petition, Its Purpose, And Its Grounds.

There are three main points in these verses, the petition, its purpose, and its grounds.

In John 17:1-5, Jesus prays for Himself, that He may be restored to His preincarnate glory; but yet the prayer desires not so much that glory as affecting Himself, as His being fitted thereby for completing His work of manifesting the Father. There are three main points in these verses--the petition, its purpose, and its grounds.

As to the first, the repetition of the request in John 17:1, 5 is significant, especially if we note that in the former the language is impersonal,' Thy Son,' and continues so till John 17:4, where I' and Me' appear. In John 17:1-3, then, the prayer rests upon the ideal relations of Father and Son, realised in Jesus, while in John 17:4-5 the personal element is emphatically presented. The two petitions are in their scope identical. The glorifying' in the former is more fully explained in the latter as being that which He possessed in that ineffable fellowship with the Father, not merely before incarnation, but before creation. In His manhood He possessed and manifested the glory as of the Only-Begotten of the Father, full of grace and truth'; but that glory, lustrous though it was, was pale, and humiliation compared with the light inaccessible, which shone around the Eternal Word in the bosom of the Father. Yet He who prayed was the same Person who had walked in that light before time was, and now in human flesh asked for what no mere manhood could bear. The first form of the petition implies that such a partaking in the uncreated glory of the Father is the natural prerogative of One who is the Son,' while the second implies that it is the appropriate recompense of the earthly life and character of the man Jesus.

The petition not only reveals the conscious divinity of the Son, but also His willing acceptance of the Cross; for the glorifying sought is that reached through death, resurrection, and ascension, and that introductory clause, the hour is come,' points to the impending sufferings as the first step in the answer to the petition. The Crucifixion is always thus treated in this Gospel, as being both the lowest humiliation and the lifting up' of the Son; and here He is reaching out His hand, as it were, to draw His sufferings nearer. So willingly and desiringly did this Isaac climb the mount of sacrifice. Both elements of the great saying in the Epistle to the Hebrews are here: For the joy that was set before Him, [He] endured the Cross.'

The purpose of the petition is to be noted; namely, the Son's glorifying of the Father. No taint of selfishness corrupted His prayer. Not for Himself, but for men, did He desire His glory. He sought return to that serene and lofty seat, and the elevation of His limited manhood to the throne, not because He was wearied of earth or impatient of weakness, sorrows, or limitations, but that He might more fully manifest by that Glory, the Father's name. To make the Father known is to make the Father glorious; for He is all fair and lovely. That revelation of divine perfection, majesty, and sweetness was the end of Christ's earthly life, and is the end of His heavenly divine activity. He needs to reassume the prerogatives of which He needed to divest Himself, and both necessities have one end. He had to lay aside His garments and assume the form of a servant, that He might make God known; but, that revelation being complete, He must take His garments and sit down again, before He can go on to tell all the meaning of what He has done unto us.'

The ground of the petition is twofold. John 17:2-3 represent the glory sought for, as the completion of the Son's mission and task. Already He had been endowed with authority over all flesh,' for the purpose of bestowing eternal life; and that eternal life stands in the knowledge of God, which is the same as the knowledge of Christ. The present gift to the Son and its purpose are thus precisely parallel with the further gift desired, and that is the necessary carrying out of this. The authority and office of the incarnate Christ demand the glory of, and consequent further manifestation by, the glorified Christ. The life which He comes to give is a life which flows from the revelation that He makes of the Father, received, not as mere intellectual knowledge, but as loving acquaintance.

The second ground for the petition is in John 17:4, the actual perfect fulfilment by the Son of that mission.

What untroubled consciousness of sinless obedience and transparent shining through His life of the Father's likeness and will He must have had, who could thus assert His complete realisation of that Father's revealing purpose, as the ground of His deserving and desiring participation in the divine glory! Surely such words are either the acme of self-righteousness or the self-revealing speech of the Son of God.

II. The More Immediate Reference To The Disciples.

With John 17:6 we pass to the more immediate reference to the disciples, and the context from thence to John 17:15 may be regarded as all clustered round the second petition keep' (John 5:11). That central request is preceded and followed by considerations of the disciples' relation to Christ and to the world, which may be regarded as its grounds. The whole context preceding the petition may be summed up in two grounds for the prayer--the former set forth at length, and the latter summarily; the one being the genuine, though incomplete discipleship of the men for whom Christ prays (John 17:6-10), and the latter their desolate condition without Jesus (John 5:11).

It is beautiful to see how our Lord here credits the disciples with genuine grasp, both in heart and head, of His teaching. He had shortly before had to say,' Have I been so long time with you, and yet hast thou not known Me?' and soon they all forsook Him and fled.' But beneath misconception and inadequate apprehension there lived faith and love; and He saw' the full corn in the ear,' when only the green blade' was visible, pushing itself above the surface. We may take comfort from this generous estimate of imperfect disciples. If He did not tend, instead of quenching,' dimly burning wicks,' where would He have lights in the world?'

John 17:6 lays down the beginning of discipleship as threefold: Christ's act in revealing; the Father's, in giving men to Jesus; and men's, in keeping the Father's word. Thy word' is the whole revelation by Christ, which is, as this Gospel so often repeats, not His own, but the Father's. These three facts underlying discipleship are pleas for the petition to follow; for unless the feeble disciples are kept' in the name, as in a fortress, Christ's work of revelation is neutralised, the Father's gift to Him made of none effect, and the incipient disciples will not keep' His word. The plea is, in effect, Forsake not the works of thine own hands'; and, like all Christ's prayers, it has a promise in its depths, since God does not begin what He will not finish; and it has a warning, too, that we cannot keep ourselves unless a stronger Hand keeps us.

John 17:7-8 carry on the portraiture of discipleship, and thence draw fresh pleas. The blessed result of accepting Christ's revelation is a knowledge, built on happy experience, and, like the acquaintance of heart with heart, issuing in the firm conviction that Christ's words and deeds are from God. Why does He say, All things whatsoever Thou hast given,' instead of simply that I have' or declare'? Probably it is the natural expression of His consciousness, the lowly utterance of His obedience, claiming nothing as His own, and yet claiming all, while the subsequent clause are of Thee' expresses the disciples' conviction. In like fashion our Lord, in John 17:8, declares that His words, in their manifoldness (contrast John 5:6, ' Thy word'), were all received by Him from the Father, and accepted by the disciples, with the result that they came, as before, to know' by inward acquaintance with Him as a person, and so to have the divinity of His Person certified by experience, and further came to believe' that God had sent Him, which was a conviction arrived at by faith. So knowledge, which is personal experience and acquaintance, and faith, which rises to the heights of the Father's purpose, come from the humble acceptance of the Christ declaring the Father's name. First faith, then knowledge, and then a fuller faith built on it, and that faith in its turn passing into knowledge (John 5:25)--these are the blessings belonging to the growth of true discipleship, and are discerned by the loving eye of Jesus in very imperfect followers.

In John 17:9 Jesus assumes the great office of Intercessor. I pray for them' is not so much prayer as His solemn presentation of Himself before the Father as the High-priest of His people. It marks an epoch in His work. The task of bringing God to man is substantially complete. That of bringing men by supplication to God is now to begin. It is the revelation of the permanent office of the departed Lord. Moses on the Mount holds up the rod, and Israel prevails (Exod. 17:9). The limitation of this prayer to the disciples applies only to the special occasion, and has no bearing on the sweep of His redeeming purpose or the desires of His all-pitying heart. The reasons for His intercession follow in John 17:9-11a. The disciples are the Father's, and continue so even when given' to Christ, in accordance with the community of possession, which oneness of nature and perfectness of love establish between the Father and the Son. God cannot but care for those who are His. The Son cannot but pray for those who are His. Their having recognised Him for what He was binds Him to pray for them. He is glorified in disciples, and if we show forth His character, He will be our Advocate. The last reason for His prayer is the loneliness of the disciples and their exposure in the world without Him. His departure impelled Him to intercede, both as being a leaving them defenceless and as being an entrance into the heavenly state of communion with the Father.

In the petition itself (John 5:11b), observe the invocation Holy Father! with special reference to the prayer for preservation from the corruption of the world. God's holiness is the pledge that Re will make us holy, since He is Father' as well. Observe the substance of the request, that the disciples should be kept, as in a fortress, within the enclosing circle of the name which God has given to Jesus. The name is the manifestation of the divine nature. It was given to Jesus, inasmuch as He, the Word,' had from the beginning the office of revealing God; and that which was spoken of the Angel of the Covenant is true in highest reality of Jesus: My name is in Him.' The name of the Lord is a strong tower: the righteous runneth into it and is safe.'

Observe the issue of this keeping; namely, the unity of believers. The depths of that saying are beyond us, but we can at least see thus far--that the true bond of unity is the name in which all who are one are kept; that the pattern of the true unity of believers is the ineffable union of Father and Son, which is oneness of will and nature, along with distinctness of persons; and that therefore this purpose goes far deeper than outward unity of organisation.

Then follow other pleas, which are principally drawn from Christ's relation to the disciples, now ending; whereas the former ones were chiefly deduced from the disciples' relation to Him. He can no more do what He has done, and commits it to the Father. Happy we if we can leave our unfinished tasks to be taken up by God, and trust those whom we leave undefended to be shielded by Him! I kept' is, in the Greek, expressive of continuous, repeated action, while I guarded' gives the single issue of the many acts of keeping. Jesus keeps His disciples now as He did then, by sedulous, patient, reiterated acts, so that they are safe from evil. But note where He kept them--in Thy name.' That is our place of safety, a sure defence and inexpugnable fortress. One, indeed, was lost; but that was not any slur on Christ's keeping, but resulted from his own evil nature, as being a son of loss' (if we may so preserve the affinity of the words in the Greek), and from the divine decree from of old. Sharply defined and closely united are the two apparent contradictories of man's free choice of destruction and God's foreknowledge. Christ saw them in harmony, and we shall do so one day.

Then the flow of the prayer recurs to former thoughts. Going away so soon, He yearned to leave them sharers of His own emotions in the prospect of His departure to the Father, and therefore He had admitted them (and us) to hear this sacred outpouring of His desires. If we laid to heart the blessed revelations of this disclosure of Christ's heart, and followed Him with faithful gaze as He ascends to the Father, and realised our share in that triumph, our empty vessels would be filled by some of that same joy which was His. Earthly joy can never be full; Christian joy should never be anything less than full.

Then follows a final glance at the disciples' relation to the world, to which they are alien because they are of kindred to Him. This is the ground for the repetition of the prayer keep,' with the difference that formerly it was keep in Thy name,' and now it is from the evil.' It is good to gaze first on our defence, the munitions of rocks' where we lie safely, and then we can venture to face the thought of the evil,' from which that keeps us, whether it be personal or abstract.

III. The Final Petition For The Immediate Circle Of Disciples.

John 17:16-19 give the final petition for the immediate circle of disciples, with its grounds. The position of alienation from the world, in which the disciples stand by reason of their assimilation to Jesus, is repeated here. It was the reason for the former prayer, keep'; it is the reason for the new petition, sanctify.' Keeping comes first, and then sanctifying, or consecration. Security from evil is given that we may be wholly devoted to the service of God. The evil in the world is the great hindrance to that. The likeness to Jesus is the great ground of hope that we shall be truly consecrated. We are kept' in the name'; we are consecrated in the truth,' which is the revelation made by Jesus, and in a very deep sense is Himself. That truth is, as it were, the element in which the believer lives, and by abiding in which his real consecration is possible.

Christ's prayer for us should be our aim and deepest desire for ourselves, and His declaration of the condition of its fulfilment should prescribe our firm adhesion to, and constant abiding in, the truth as revealed and embodied in Him, as the only means by which we can attain the consecration which is at once, as the closing verses of the passage tell us, the means by which we may fulfil the purpose for which we are sent into the world, and the path on which we reach complete assimilation to His perfect self-surrender. All Christians are sent into the world by Jesus, as Jesus was sent by the Father. We have the charge to glorify Him. We have the presence of the Sender with us, the sent. We are inspired with His Spirit. We cannot do His work without that entire consecration which shall copy His devotion to the Father and eager swiftness to do His will. How can such ennobling and exalted consecration be ours? There is but one way. He has consecrated Himself,' and by union with Him through faith, our selfishness may be subdued, and the Spirit of Christ may dwell in our hearts, to make us living sacrifices, consecrated and acceptable to God.' Then shall we be truly consecrated,' and titan only, when we can say, I live; yet not I, but Christ liveth in me.' That is the end of Christ's consecration of Himself--the prayer which He prayed for His disciples--and should be the aim which every disciple earnestly pursues.

Maclaren: Joh 17:14-16

The Lord Thee Keeps'

They are not of the world, even as I am not of the world. I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. They are not of the world, even as I am not of the world.' --John 17:14-16.

WE have here a petition imbedded in a reiterated statement of the disciples' isolated position when left in a hostile world without Christ's sheltering presence. We cannot fathom the depth of the mystery of the praying Christ, but we may be sure of this, that His prayers were always in harmony with the Father's will, were, in fact, the expression of that will, and were therefore promises and prophecies. What He prays the Father for His disciples He gives to His disciples. Once only had He to say, If it be possible'; at all other times He prayed as sure that Thou hearest Me always,' and in this very prayer He speaks in a tone of strange authority, when He prays for all believers in future ages, and says: I will that, where I am, they also may be with Me.' In this High-priestly prayer, offered when Gethsemane was almost in sight, and the Judgment Hall and Calvary were near, our Lord's tender interest in His disciples fills His mind, and even in its earlier portion, which is in form a series of petitions for Himself, it is in essence a prayer for them, whilst this central section which concerns the Apostles, and the closing section which casts the mantle of His love and care over all who hereafter shall believe on Me through their word,' witnesses to the sublime completeness of His self-oblivion. Gethsemane heard His prayer for Himself; here He prays for His people, and the calm serenity and confident assurance of this prayer, set against the agitation of that other, receives and gives emphasis by the contrast.

Our text falls into two parts, the enclosing circle of the repeated statement of the disciples' isolation in an alien world, and the enclosed jewel of the all-sufficient prayer which guarantees their protection. We shall best make its comfort and cheer our own by dealing with these two successively.

I. The Disciples' Isolation.

Of course we are to interpret the world' here in accordance with the ethical usage of that term in this Gospel, according to which it means the aggregate of mankind considered as apart from and alien to God. It is roughly equivalent to the modern phrase,' society.'

With that order of things Christ's real followers are not in accord.

That want of accord depends upon their accord with Jesus.

Every Christian has the mind of Christ" in him, in the measure of his Christianity. It is enough for the disciple that he be as his Master.' But Christian discipleship has a better guarantee for the assimilation of the disciple to his Lord than the ordinary forms of the relation of teacher and taught ever present. There is a participation in the Master's life, an implantation in the scholar's spirit of the Teacher's Spirit. Christ in us' is not only the hope of glory,' but the power which makes possible and actual the present possession of a life kindred with, because derived from, and essentially one with, His life.

They whose spirits are touched by the indwelling Christ to the fine issues' of sympathy with the law of His earthly life cannot but live in the world as aliens, and wander amid its pitfalls with blank misgivings' and a chill sense that this is not their rest. They are knit to One whose meat and drink' was to do the will of the Father in heaven, who pleased not Himself,' whose life was all one long service and sacrifice for men, whose joys were not fed by earthly possessions or delights. How should they have a sense of community of aims with grovelling hearts that cling to wealth or ambition, that are not at peace with God, and have no hold fasts beyond this bank and shoal of time'? A man who has drunk into the spirit of Christ's life is thereby necessarily thrown out of gear with the world.

Happy is he if his union with Jesus is so deep and close that it is but deepened by his experience of the lack of sympathy between the world and himself! Happy if his consciousness of not being of the world' but quickens his desire to help the world and glorify his Lord, by bringing His all-sufficiency into its emptiness, and leading it, too, to discern His sweetness and beauty!

But how little the life of the average Christian corresponds to this reiterated utterance of our Lord! Who of us dare venture to take it on our lips and to say that we are not of the world even as He is not of the world'? Is not our relation to that world of which Jesus here speaks a contrast rather than a parallel to His? The' prince of this world' had nothing in Christ, as He himself declared, but He has much in each of us. There are stored up heaps of combustibles in every one of us which catch fire only too swiftly, and burn but too fiercely, when the fiery darts of the wicked' fall among them. Instead of an instinctive recoil from the view of life characteristic of the world,' we must confess, if we are honest, that it draws us strongly, and many of us are quite at home with it. Why is this but because we do not habitually live near enough to our Lord to drink in His Spirit? The measure of our discord with the world is the measure of our accord with our Saviour. It is in the degree in which we possess His life that we come to be aliens here, and it is in the degree in which we keep in touch with Jesus, and keep our hearts wide open for the entrance of His Spirit, that we possess His life. A worldly Christian--no uncommon character--is a Christian who has all but shut himself off from the life which Christ breathes into the expectant soul.

II. The Disciples' Guarded Security.

Jesus encloses His prayer between the two parts of that repeated statement of the disciples' isolation. It is like some lovely, peaceful plain circled by grim mountains. The isolation is a necessary consequence of the disciples' previous union with Him. It involves much that is painful to the unrenewed part of their natures, but their Lord's prayer is more than enough for their security and peace.

I pray not that Thou shouldest take them out of the world.' They are in it by God's appointment for great purposes, affecting their own characters and affecting the world, with which Christ will not interfere. It is their training ground, their school. The sense of belonging to another order is to be intensified by their experiences in it, and these are to make more vivid the hopes that yearn towards the true home, and to develop the wrestling thews that throw the world.' The discipline of life is too precious to be tampered with even by a Saviour's prayer, and He loves His people too wisely to seek to shelter them from its roughness, and to procure for them exemption which would impoverish their characters.

So let us learn the lesson and shape our desires after the pattern of our Lord's prayer for us, nor blindly seek for that ease which He would not ask for us. False asceticism that shrinks from contact with an alien world, weak running from trials and temptations, selfish desires for exemption from sorrows, are all rebuked by this prayer. Christ's relation to the world is our pattern, and we are not to seek for pillows in an order of things where He had not where to lay His head.'

But He does ask for His people that they may be kept from evil,' or from the evil One.' That prayer is, as we have said, a promise and a prophecy. But the fulfilment of it in each individual disciple hinges on the disciple's keeping himself in touch with Jesus, whereby the much virtue' of His prayer will encompass him and keep him safe. We do not discuss the alternative renderings, according to one of which the evil' is impersonal, and according to the other of which it is concentrated in the personal prince of this world.'

In either case, it is the evil' against which the disciples are to be guarded, whether it has a personal source or not.

Here, in Christ's intercession, is the firm ground of our confidence that we may be more than conquerors' in the life-long fight which we have to wage. The sweet strong old psalm is valid in its assurances to-day for every soul which puts itself under the shadow of Christ's protecting intercession: The Lord shall keep thee from all evil, He shall keep thy soul.' We have not to lift up our eyes unto the hills,' for vainly is help hoped for from the multitude of the mountains,' but Our help cometh from the Lord which made heaven and earth.' Therefore we may dwell at peace in the midst of an alien world, having the Father for our Keeper, and the Son, who overcame the world, for our Intercessor, our Pattern and our Hope.

The parallel between Christ and His people applies to their relations to the present order of things: They are not of the world, even as I am not of the world.' It applies to their mission here: As Thou didst send Me into the world, even so sent I them into the world.' It applies to the future: I am no more in the world, but these are in the world, and I come to Thee,' and in that coming' lies the guarantee that His servants will, each in his due time, come out from this alien world and pass into the state which is home, because He is there. The prayer that they might be kept from the evil, while remaining in the scene where evil is rampant, is crowned by the prayer: I will that, where I am, they also may be with Me, that they may behold My glory:

MHCC: Joh 17:1-5

Our Lord prayed as a man, and as the Mediator of his people; yet he spoke with majesty and authority, as one with and equal to the Father. Eternal life could not be given to believers, unless Christ, their Surety, both glorified the Father, and was glorified of him. This is the sinner's way to eternal life, and when this knowledge shall be made perfect, holiness and happiness will be fully enjoyed. The holiness and happiness of the redeemed, are especially that glory of Christ, and of his Father, which was the joy set before him, for which he endured the cross and despised the shame; this glory was the end of the sorrow of his soul, and in obtaining it he was fully satisfied. Thus we are taught that our glorifying God is needed as an evidence of our interest in Christ, through whom eternal life is God's free gift.

MHCC: Joh 17:6-10

Christ prays for those that are his. Thou gavest them me, as sheep to the shepherd, to be kept; as a patient to the physician, to be cured; as children to a tutor, to be taught: thus he will deliver up his charge. It is a great satisfaction to us, in our reliance upon Christ, that he, all he is and has, and all he said and did, all he is doing and will do, are of God. Christ offered this prayer for his people alone as believers; not for the world at large. Yet no one who desires to come to the Father, and is conscious that he is unworthy to come in his own name, need be discouraged by the Saviour's declaration, for he is both able and willing to save to the uttermost, all that come unto God by him. Earnest convictions and desires, are hopeful tokens of a work already wrought in a man; they begin to evidence that he has been chosen unto salvation, through sanctification of the Spirit and belief of the truth. They are thine; wilt thou not provide for thine own? Wilt thou not secure them? Observe the foundation on which this plea is grounded, All mine are thine, and thine are mine. This speaks the Father and Son to be one. All mine are thine. The Son owns none for his, that are not devoted to the service of the Father.

MHCC: Joh 17:11-16

Christ does not pray that they might be rich and great in the world, but that they might be kept from sin, strengthened for their duty, and brought safe to heaven. The prosperity of the soul is the best prosperity. He pleaded with his holy Father, that he would keep them by his power and for his glory, that they might be united in affection and labours, even according to the union of the Father and the Son. He did not pray that his disciples should be removed out of the world, that they might escape the rage of men, for they had a great work to do for the glory of God, and the benefit of mankind. But he prayed that the Father would keep them from the evil, from being corrupted by the world, the remains of sin in their hearts, and from the power and craft of Satan. So that they might pass through the world as through an enemy's country, as he had done. They are not left here to pursue the same objects as the men around them, but to glorify God, and to serve their generation. The Spirit of God in true Christians is opposed to the spirit of the world.

MHCC: Joh 17:17-19

Christ next prayed for the disciples, that they might not only be kept from evil, but made good. It is the prayer of Jesus for all that are his, that they may be made holy. Even disciples must pray for sanctifying grace. The means of giving this grace is, " through thy truth, thy word is truth." Sanctify them, set them apart for thyself and thy service. Own them in the office; let thy hand go with them. Jesus entirely devoted himself to his undertaking, and all the parts of it, especially the offering up himself without spot unto God, by the eternal Spirit. The real holiness of all true Christians is the fruit of Christ's death, by which the gift of the Holy Ghost was purchased; he gave himself for his church, to sanctify it. If our views have not this effect on us, they are not Divine truth, or we do not receive them by a living and a working faith, but as mere notions.

Matthew Henry: Joh 17:1-5

Here we have, I. The circumstances of this prayer, Joh 17:1. Many a solemn prayer Christ made in the days of his flesh (sometimes he continued all night in prayer), but none of his prayers are recorded so fully as this. Observe,

1. The time when he prayed this prayer; when he had spoken these words, had given the foregoing farewell to his disciples, he prayed this prayer in their hearing; so that, (1.) It was a prayer after a sermon; when he had spoken from God to them, he turned to speak to God for them. Note, Those we preach to we must pray for. He that was to prophesy upon the dry bones was also to pray, Come, O breath, and breathe upon them. And the word preached should be prayed over, for God gives the increase. (2.) It was a prayer after sacrament; after Christ and his disciples had eaten the passover and the Lord's supper together, and he had given them a suitable exhortation, he closed the solemnity with this prayer, that God would preserve the good impressions of the ordinance upon them. (3.) It was a family-prayer. Christ's disciples were his family, and, to set a good example before the masters of families, he not only, as the son of Abraham, taught his household (Gen 18:19), but, as a son of David, blessed his household (2Sa 6:20), prayed for them and with them. (4.) It was a parting prayer. When we and our friends are parting, it is good to part with prayer, Act 20:36. Christ was parting by death, and that parting should be sanctified and sweetened by prayer. Dying Jacob blessed the twelve patriarchs, dying Moses the twelve tribes, and so, here, dying Jesus the twelve apostles. (5.) It was a prayer that was a preface to his sacrifice, which he was now about to offer on earth, specifying the favours and blessings designed to be purchased by the merit of his death for those that were his; like a deed leading the uses of a fine, and directing to what intents and purposes it shall be levied. Christ prayed then as a priest now offering sacrifice, in the virtue of which all prayers were to be made. (6.) It was a prayer that was a specimen of his intercession, which he ever lives to make for us within the veil. Not that in his exalted state he addresses himself to his Father by way of humble petition, as when he was on earth. No, his intercession in heaven is a presenting of his merit to his Father, with a suing out of the benefit of it for all his chosen ones.

2. The outward expression of fervent desire which he used in this prayer: He lifted up his eyes to heaven, as before (Joh 11:41); not that Christ needed thus to engage his own attention, but he was pleased thus to sanctify this gesture to those that use it, and justify it against those that ridicule it. It is significant of the lifting up of the soul to God in prayer, Psa 25:1. Sursum corda was anciently used as a call to prayer, Up with your hearts, up to heaven; thither we must direct our desires in prayer, and thence we must expect to receive the good things we pray for.

II. The first part of the prayer itself, in which Christ prays for himself. Observe here,

1. He prays to God as a Father: He lifted up his eyes, and said, Father. Note, As prayer is to be made to God only, so it is our duty in prayer to eye him as a Father, and to call him our Father. All that have the Spirit of adoption are taught to cry Abba, Father, Joh 17:25. For it will be of great use to us in prayer, both for direction and for encouragement, to call God as we hope to find him.

2. He prayed for himself first. Though Christ, as God, was prayed to, Christ, as man, prayed; thus it became him to fulfill all righteousness. It was said to him, as it is said to us, Ask, and I will give thee, Psa 2:8. What he had purchased he must ask for; and shall we expect to have what we never merited, but have a thousand times forfeited, unless we pray for it? This puts an honour upon prayer, that it was the messenger Christ sent on his errands, the way in which even he corresponded with Heaven. It likewise gives great encouragement to praying people, and cause to hope that even the prayer of the destitute shall not be despised; time was when he that is advocate for us had a cause of his own to solicit, a great cause, on the success of which depended all his honour as Mediator; and this he was to solicit in the same method that is prescribed to us, by prayers and supplications (Heb 5:7), so that he knows the heart of a petitioner (Exo 23:9), he knows the way. Now observe, Christ began with prayer for himself, and afterwards prayed for his disciples; this charity must begin at home, though it must not end there. We must love and pray for our neighbor as ourselves, and therefore must in a right manner love and pray for ourselves first. Christ was much shorter in his prayer for himself than in his prayer for his disciples. Our prayers for the church must not be crowded into a corner of our prayers; in making supplication for all saints, we have room enough to enlarge, and should not straiten ourselves. Now here are two petitions which Christ puts up for himself, and these two are one - that he might be glorified. But this one petition, Glorify thou me, is twice put up, because it has a double reference. To the prosecution of his undertaking further: Glorify me, that I may glorify thee, in doing what is agreed upon to be yet done, Joh 17:1-3. And to the performance of his undertaking hitherto: " Glorify me, for I have glorified thee. I have done my part, and now, Lord, do thine,"Joh 17:4, Joh 17:5.

(1.) Christ here prays to be glorified, in order to his glorifying God (Joh 17:1): Glorify thy Son according to thy promise, that thy Son may glorify thee according to his understanding. Here observe,

[1.] What he prays for - that he might be glorified in this world: " The hour is come when all the powers of darkness will combine to vilify thy Son; now, Father, glorify him."The Father glorified the Son upon earth, First, Even in his sufferings, by the signs and wonders which attended them. When they that came to take him were thunder-struck with a word, - when Judas confessed him innocent, and sealed that confession with his own guilty blood, - when the judge's wife asleep, and the judge himself awake, pronounced him righteous, - when the sun was darkened, and the veil of the temple rent, then the Father not only justified, but glorified the Son. Nay, Secondly, Even by his sufferings; when he was crucified, he was magnified, he was glorified, Joh 13:31. It was in his cross that he conquered Satan and death; his thorns were a crown, and Pilate in the inscription over his head wrote more than he thought. But, Thirdly, Much more after his sufferings. The Father glorified the Son when he raised him from the dead, showed him openly to chosen witnesses, and poured out the Spirit to support and plead his cause, and to set up his kingdom among men, then he glorified him. This he here prays for, and insists upon.

[2.] What he pleads to enforce this request.

First, He pleads relation: Glorify thy Son; thy Son as God, as Mediator. It is in consideration of this that the heathen are given him for his inheritance; for thou art my Son, Psa 2:7, Psa 2:8. The devil had tempted him to renounce his sonship with an offer of the kingdoms of this world; but he rejected the offer with disdain, and depended upon his Father for his preferment, and here applies himself to him for it. Note, Those that have received the adoption of sons may in faith pray for the inheritance of sons; if sanctified, then glorified: Father, glorify thy Son.

Secondly, He pleads the time: The hour is come; the season prefixed to an hour. The hour of Christ's passion was determined in the counsel of God. He had often said his hour was not yet come; but now it was come, and he knew it. Man knows not his time (Ecc 9:12), but the Son of man did. He calls it this hour (Joh 12:27), and here, the hour; compare Mar 14:35; Joh 16:21. For the hour of the Redeemer's death, which was also the hour of the Redeemer's birth, was the most signal and remarkable hour, and, without doubt, the most critical, that ever was since the clock of time was first set a going. Never was there such an hour as that, nor did ever any hour challenge such expectations of it before, nor such reflections upon it after. 1. " The hour is come in the midst of which I need to be owned."Now is the hour when this grand affair is come to a crisis; after many a skirmish the decisive battle between heaven and hell is now to be fought, and that great cause in which God's honour and man's happiness are together embarked must now be either won or lost for ever. The two champions David and Goliath, Michael and the dragon, are now entering the lists; the trumpet sounds for an engagement that will be irretrievably fatal either to the one or to the other: " Now glorify thy Son, now give him victory over principalities and powers, now let the bruising of his heel be the breaking of the serpent's head, now let thy Son be so upheld as not to fail nor be discouraged."When Joshua went forth conquering and to conquer, it is said, The Lord magnified Joshua; so he glorified his Son when he made the cross his triumphant chariot. 2. " The hour is come in the close of which I expect to be crowned; the hour is come when I am to be glorified, and, set at thy right hand. "Betwixt him and that glory there intervened a bloody scene of suffering; but, being short, he speaks as if he made little of it: The hour is come that I must be glorified; and he did not expect it till then. Good Christians in a trying hour, particularly a dying hour, may thus plead: " Now the hour is come, stand by me, appear for me, now or never: now the earthly tabernacle is to be dissolved, the hour is come that I should be glorified. "2Co 5:1.

Thirdly, He pleads the Father's own interest and concern herein: That thy Son may also glorify thee; for he had consecrated his whole undertaking to his Father's honour. He desired to be carried triumphantly through his sufferings to his glory, that he might glorify the Father two ways: - 1. By the death of the cross, which he was now to suffer. Father, glorify thy name, expressed the great intention of his sufferings, which was to retrieve his Father's injured honour among men, and, by his satisfaction, to come up to the glory of God, which man, by his sin, came short of: "Father, own me in my sufferings, that I may honour thee by them."2. By the doctrine of the cross, which was now shortly to be published to the world, by which God's kingdom was to be re-established among men. He prays that his Father would so grace his sufferings, and crown them, as not only to take off the offence of the cross, but to make it, to those that are saved, the wisdom of God and the power of God. If God had not glorified Christ crucified, by raising him from the dead, his whole undertaking had been crushed; therefore glorify me, that I may glorify thee. Now thereby he hath taught us, (1.) What to eye and aim at in our prayers, in all our designs and desires - and that is, the honour of God. It being our chief end to glorify God, other things must be sought and attended to in subordination and subserviency to the Lord. "Do this and the other for thy servant, that thy servant may glorify thee. Give me health, that I may glorify thee with my body; success, that I may glorify thee with my estate,"etc. Hallowed be thy name must be our first petition, which must fix our end in all our other petitions, 1Pe 4:11. (2.) He hath taught us what to expect and hope for. If we sincerely set ourselves to glorify our Father, he will not be wanting to do that for us which is requisite to put us into a capacity of glorifying him, to give us the grace he knows sufficient, and the opportunity he sees convenient. But, if we secretly honour ourselves more than him, it is just with him to leave us in the hand of our own counsels, and then, instead of honouring ourselves, we shall shame ourselves.

Fourthly, He pleads his commission (Joh 17:2, Joh 17:3); he desires to glorify his Father, in conformity to, and in pursuance of, the commission given him: " Glorify thy Son, as thou hast given him power, glorify him in the execution of the powers thou hast given him, "so it is connected with the petition; or, that thy Son may glorify thee according to the power given him, so it is connected with the plea. Now see here the power of the Mediator.

a. The origin of his power: Thou hast given him power; he has it from God, to whom all power belongs. Man, in his fallen state, must, in order to his recovery, be taken under a new model of government, which could not be erected but by a special commission under the broad seal of heaven, directed to the undertaker of that glorious work, and constituting him sole arbitrator of the grand difference that was, and sole guarantee of the grand alliance that was to be, between God and man; so as to this office, he received his power, which was to be executed in a way distinct from his power and government as Creator. Note, The church's king is no usurper, as the prince of this world is; Christ's right to rule is incontestable.

b. The extent of his power: He has power over all flesh. ( a. ) Over all mankind. He has power in and over the world of spirits, the powers of the upper and unseen world are subject to him (1Pe 3:22); but, being now mediating between God and man, he here pleads his power over all flesh. They were men whom he was to subdue and save; out of that race he had a remnant given him, and therefore all that rank of beings was put under his feet. ( b. ) Over mankind considered as corrupt and fallen, for so he is called flesh, Gen 6:3. If he had not in this sense been flesh, he had not needed a Redeemer. Over this sinful race the Lord Jesus has all power; and all judgment, concerning them, is committed to him; power to bind or loose, acquit or condemn; power on earth to forgive sins or not. Christ, as Mediator, has the government of the whole world put into his hand; he is king of nations, has power even over those that know him not, nor obey his gospel; whom he does not rule, he over-rules, Psa 22:28; Psa 72:8; Mat 28:18; Joh 3:35.

c. The grand intention and design of this power: That he should give eternal life to as many as thou hast given him. Here is the mystery of our salvation laid open.

( a. ) Here is the Father making over the elect to the Redeemer, and giving them to him as his charge and trust; as the crown and recompence of his undertaking. He has a sovereign power over all the fallen race, but a peculiar interest in the chosen remnant; all things were put under his feet, but they were delivered into his hand.

( b. ) Here is the Son undertaking to secure the happiness of those that were given him, that he would give eternal life to them. See how great the authority of the Redeemer is. He has lives and crowns to give, eternal lives that never die, immortal crowns that never fade. Now consider how great the Lord Jesus is, who has such preferments in his gift; and how gracious he is in giving eternal life to those whom he undertakes to save. [ a. ] He sanctifies them in this world, gives them the spiritual life which is eternal life in the bud and embryo, Joh 4:14. Grace in the soul is heaven in that soul. [ b. ] He will glorify them in the other world; their happiness shall be completed in the vision and fruition of God. This only is mentioned, because it supposes all the other parts of his undertaking, teaching them, satisfying for them, sanctifying them, and preparing them for that eternal life; and indeed all the other were in order to this; we are called to his kingdom and glory, and begotten to the inheritance. What is last in execution was first in intention, and that is eternal life.

( c. ) Here is the subserviency of the Redeemer's universal dominion to this: He has power over all flesh, on purpose that he might give eternal life to the select number. Note, Christ's dominion over the children of men is in order to the salvation of the children of God. All things are for their sakes, 2Co 4:15. All Christ's laws, ordinances, and promises, which are given to all, are designed effectually to convey spiritual life, and secure eternal life, to all that were given to Christ; he is head over all things to the church. The administration of the kingdoms of providence and grace are put into the same hand, that all things may be made to concur for good to the called.

d. Here is a further explication of this grand design (Joh 17:3): " This is life eternal, which I am empowered and have undertaken to give, this is the nature of it, and this the way leading to it, to know thee the only true God, and all the discoveries and principles of natural religion, and Jesus Christ whom, thou has sent, as Mediator, and the doctrines and laws of that holy religion which he instituted for the recovery of man out of his lapsed state."Here is,

( a. ) The great end which the Christian religion sets before us, and that is, eternal life, the happiness of an immortal soul in the vision and fruition of an eternal God. This he was to reveal to all, and secure to all that were given him. By the gospel life and immortality are brought to light, are brought to hand, a life which transcends this as much in excellency as it does in duration.

( b. ) The sure way of attaining this blessed end, which is, by the right knowledge of God and Jesus Christ: " This is life eternal, to know thee, "which may be taken two ways - [ a. ] Life eternal lies in the knowledge of God and Jesus Christ; the present principle of this life is the believing knowledge of God and Christ; the future perfection of that life will be the intuitive knowledge of God and Christ. Those that are brought into union with Christ, and live a life of communion with God in Christ, know, in some measure, by experience, what eternal life is, and will say, "If this be heaven, heaven is sweet."See Psa 17:15. [ b. ] The knowledge of God and Christ leads to life eternal; this is the way in which Christ gives eternal life, by the knowledge of him that has called us (2Pe 1:3), and this is the way in which we come to receive it. The Christian religion shows us the way to heaven, First, By directing us to God, as the author and felicity of our being; for Christ died to bring us to God. To know him as our Creator, and to love him, obey him, submit to him, and trust in him, as our owner ruler, and benefactor, - to devote ourselves to him as our sovereign Lord, depend upon him as our chief good, and direct all to his praise as our highest end, - this is life eternal. God is here called the only true God, to distinguish him from the false gods of the heathen, which were counterfeits and pretenders, not from the person of the Son, of whom it is expressly said that he is the true God and eternal life (1Jo 5:20), and who in this text is proposed as the object of the same religious regard with the Father. It is certain there is but one only living and true God and the God we adore is he. He is the true God, and not a mere name or notion; the only true God, and all that ever set up as rivals with him are vanity and a lie; the service of him is the only true religion. Secondly, By directing us to Jesus Christ, as the Mediator between God and man: Jesus Christ, whom thou hast sent. If man had continued innocent, the knowledge of the only true God would have been life eternal to him; but now that he is fallen there must be something more; now that we are under guilt, to know God is to know him as a righteous Judge, whose curse we are under; and nothing is more killing than to know this. We are therefore concerned to know Christ as our Redeemer, by whom alone we can now have access to God; it is life eternal to believe in Christ; and this he has undertaken to give to as many as were given him. See Joh 6:39, Joh 6:40. Those that are acquainted with God and Christ are already in the suburbs of life eternal.

(2.) Christ here prays to be glorified in consideration of his having glorified the Father hitherto, Joh 17:4, Joh 17:5. The meaning of the former petition was, Glorify me in this world; the meaning of the latter is, Glorify me in the other world. I have glorified thee on the earth, and now glorify thou me. Observe here,

[1.] With what comfort Christ reflects on the life he had lived on earth: I have glorified thee, and finished my work; it is as good as finished. He does not complain of the poverty and disgrace he had lived in, what a weary life he had upon earth, as ever any man of sorrows had. He overlooks this, and pleases himself in reviewing the service he had done his Father, and the progress he had made in his understanding. This is here recorded, First, For the honour of Christ, that his life upon earth did in all respects fully answer the end of his coming into the world. Note, 1. Our Lord Jesus had work given him to do by him that sent him; he came not into the world to live at ease, but to go about doing good, and to fulfill all righteousness. His Father gave him his work, his work in the vineyard, both appointed him to it and assisted him in it. 2. The work that was given him to do he finished. Though he had not, as yet, gone through the last part of his undertaking, yet he was so near being made perfect through sufferings that he might say, I have finished it; it was as good as done, he was giving it its finishing stroke eteleiōsa - I have finished. The word signifies his performing every part of his undertaking in the most complete and perfect manner. 3. Herein he glorified his Father; he pleased him, he praised him. It is the glory of God that his work is perfect, and the same is the glory of the Redeemer; what he is the author of he will be the finisher of. It was a strange way for the Son to glorify the Father by abasing himself (this looked more likely to disparage him), yet it was contrived that so he should glorify him: " I have glorified thee on the earth, in such a way as men on earth could bear the manifestation of thy glory." Secondly, It is recorded for example to all, that we may follow his example. 1. We must make it our business to do the work God has appointed us to do, according to our capacity and the sphere of our activity; we must each of us do all the good we can in this world. 2. We must aim at the glory of God in all. We must glorify him on the earth, which he has given unto the children of men, demanding only this quit-rent; on the earth, where we are in a state of probation and preparation for eternity. 3. We must persevere herein to the end of our days; we must not sit down till we have finished our work, and accomplished as a hireling our day. Thirdly, It is recorded for encouragement to all those that rest upon him. If he has finished the work that was given him to do, then he is a complete Saviour, and did not do his work by the halves. And he that finished his work for us will finish it in us to the day of Christ.

[2.] See with what confidence he expects the joy set before him (Joh 17:5): Now, O Father, glorify thou me. It is what he depends upon, and cannot be denied him.

First, See here what he prayed for: Glorify thou me, as before, Joh 17:1. All repetitions in prayer are not to be counted vain repetitions; Christ prayed, saying the same words (Mat 26:44), and yet prayed more earnestly. What his Father had promised him, and he was assured of, yet he must pray for; promises are not designed to supercede prayers, but to be the guide of our desires and the ground of our hopes. Christ's being glorified includes all the honours, powers, and joys, of his exalted state. See how it is described. 1. It is a glory with God; not only, Glorify my name on earth, but, Glorify me with thine own self. It was paradise, it was heaven, to be with his Father, as Pro 8:30; Dan 7:13; Heb 8:1. Note, The brightest glories of the exalted Redeemer were to be displayed within the veil, where the Father manifests his glory. The praises of the upper world are offered up to him that sits upon the throne and to the lamb in conjunction (Rev 5:13), and the prayers of the lower world draw out grace and peace from God our Father and our Lord Jesus Christ in conjunction; and thus the Father has glorified him with himself. 2. It is the glory he had with God before the world was. By this it appears, (1.) That Jesus Christ, as God, had a being before the world was, co-eternal with the Father; our religion acquaints us with one that was before all things, and by whom all things consist. (2.) That his glory with the Father is from everlasting, as well as his existence with the Father; for he was from eternity the brightness of his Father's glory, Heb 1:3. As God's making the world only declared his glory, but made no real additions to it; so Christ undertook the work of redemption, not because he needed glory, for he had a glory with the Father before the world, but because we needed glory. (3.) That Jesus Christ in his state of humiliation divested himself of this glory, and drew a veil over it; though he was still God, yet he was God manifested in the flesh, not in his glory. He laid down this glory for a time, as a pledge that he would go through with his undertaking, according to the appointment of his Father. (4.) That in his exalted state he resumed this glory, and clad himself again with his former robes of light. Having performed his undertaking, he did, as it were, reposcere pignus - take up his pledge, by this demand, Glorify thou me. He prays that even his human nature might be advanced to the highest honour it was capable of, his body a glorious body; and that the glory of the Godhead might now be manifested in the person of the Mediator, Emmanuel, God-man. He does not pray to be glorified with the princes and great men of the earth: no; he that knew both worlds, and might choose which he would have his preferment in, chose it in the glory of the other world, as far exceeding all the glory of this. He had despised the kingdoms of this world and the glory of them, when Satan offered them to him, and therefore might the more boldly claim the glories of the other world. Let the same mind be in us. "Lord, give the glories of this world to whom thou wilt give them, but let me have my portion of glory in the world to come. It is no matter, though I be vilified with men; but, Father, glorify thou me with thine own self. "

Secondly, See here what he pleaded: I have glorified thee; and now, in consideration thereof, glorify thou me. For, 1. There was an equity in it, and an admirable becomingness, that if God was glorified in him, he should glorify him in himself, as he had observed, Joh 13:32. Such an infinite value there was in what Christ did to glorify his Father that he properly merited all the glories of his exalted state. If the Father was a gainer in his glory by the Son's humiliation, it was fit the Son should be no loser by it at long run, in his glory. 2. It was according to the covenant between them, that if the Son would make his soul an offering for sin he should divide the spoil with the strong (Isa 53:10, Isa 53:12), and the kingdom should be his; and this he had an eye to, and depended upon, in his sufferings; it was for the joy set before him that he endured the cross: and now in his exalted state he still expects the completing of his exaltation, because he perfected his undertaking, Heb 10:13. 3. It was the most proper evidence of his Father's accepting and approving the work he had finished. By the glorifying of Christ we are satisfied that God was satisfied, and therein a real demonstration was given that the Father was well pleased in him as his beloved Son. 4. Thus we must be taught that those, and only those, who glorify God on earth, and persevere in the work God hath given them to do, shall be glorified with the Father, when they must be no more in this world. Not that we can merit the glory, as Christ did, but our glorifying God is required as an evidence of our interest in Christ, through whom eternal life is God's free gift.

Matthew Henry: Joh 17:6-10

Christ, having prayed for himself, comes next to pray for those that are his, and he knew them by name, though he did not here name them. Now observe here,

I. Whom he did not pray for (Joh 17:9): I pray not for the world. Note, There is a world of people that Jesus Christ did not pray for. It is not meant of the world of mankind general (he prays for that here, Joh 17:21, That the world may believe that thou hast sent me ); nor is it meant of the Gentiles, in distinction from the Jews; but the world is here opposed to the elect, who are given to Christ out of the world. Take the world for a heap of unwinnowed corn in the floor, and God loves it, Christ prays for it, and dies for it, for a blessing is in it; but, the Lord perfectly knowing those that are his, he eyes particularly those that were given him out of the world, extracts them; and then take the world for the remaining heap of rejected, worthless chaff, and Christ neither prays for it, nor dies for it, but abandons it, and the wind drives it away. These are called the world, because they are governed by the spirit of this world, and have their portion in it; for these Christ does not pray; not but that there are some things which he intercedes with God for on their behalf, as the dresser for the reprieve of the barren tree; but he does not pray for them in this prayer, that have not part nor lot in the blessings here prayed for. He does not say, I pray against the world, as Elias made intercession against Israel; but, I pray not for them, I pass them by, and leave them to themselves; they are not written in the Lamb's book of life, and therefore not in the breast-plate of the great high-priest. And miserable is the condition of such, as it was of those whom the prophet was forbidden to pray for, and more so, Jer 7:16. We that know not who are chosen, and who are passed by, must pray for all men, 1Ti 2:1, 1Ti 2:4. While there is life, there is hope, and room for prayer. See 1Sa 12:23.

II. Whom he did pray for; not for angels, but for the children of men. 1. He prays for those that were given him, meaning primarily the disciples that had attended him in this regeneration; but it is doubtless to be extended further, to all who come under the same character, who receive and believe the words of Christ, Joh 17:6, Joh 17:8. 2. He prays for all that should believe on him (Joh 17:20), and it is not only the petitions that follow, but those also which went before, that must be construed to extend to all believers, in every place and every age; for he has a concern for them all, and calls things that are not as though they were.

III. What encouragement he had to pray for them, and what are the general pleas with which he introduces his petitions for them, and recommends them to his Father's favour; they are five: -

1. The charge he had received concerning them: Thine they were, and thou gavest them me (Joh 17:6), and again (Joh 17:9), Thou whom thou hast given me. "Father, those I am now praying for are such as thou hast entrusted me with, and what I have to say for them is in pursuance of the charge I have received concerning them."Now,

(1.) This is meant primarily of the disciples that then were, who were given to Christ as his pupils to be educated by him while he was on earth, and his agents to be employed for him when he went to heaven. They were given him to be the learners of his doctrine, the witnesses of his life and miracles, and the monuments of his grace and favour, in order to their being the publishers of his gospel and the planters of his church. When they left all to follow him, this was the secret spring of that strange resolution: they were given to him, else they had not given themselves to him. Note, The apostleship and ministry, which are Christ's gift to the church, were first the Father's gift to Jesus Christ. As under the law the Levites were given to Aaron (Num 3:9), to him (the great high priest of our profession ) the Father gave the apostles first, and ministers in every age, to keep his charge, and the charge of the whole congregation, and to do the service of the tabernacle. See Eph 4:8, Eph 4:11; Psa 68:18. Christ received this gift for men, that he might give it to men. As this puts a great honour upon the ministry of the gospel, and magnifies that office, which is so much vilified; so it lays a mighty obligation upon the ministers of the gospel to devote themselves entirely to Christ's service, as being given to him,

(2.) But it is designed to extend to all the elect, for they are elsewhere said to be given to Christ (Joh 6:37, Joh 6:39), and he often laid a stress upon this, that those he was to save were given to him as his charge; to his care they were committed, from his hand they were expected, and concerning them he received commandments. He here shows,

[1.] That the Father had authority to give them: Thine they were. He did not give that which was none of his own, but covenanted that he had a good title. The elect, whom the Father gave to Christ, were his own in three ways: - First, they were creatures, and their lives and beings were derived from him. When they were given to Christ to be vessels of honour, they were in his hand, as clay in the hand of the potter, to be disposed of as God's wisdom saw most for God's glory. Secondly, They were criminals, and their lives and beings were forfeited to him. It was a remnant of fallen mankind that was given to Christ to be redeemed, that might have been made sacrifices to justice when they were pitched upon to be the monuments of mercy; might justly have been delivered to the tormentors when they were delivered to the Saviour. Thirdly, They were chosen, and their lives and beings were designed, for him; they were set apart for God, and were consigned to Christ as his agent. This he insists upon again (Joh 17:7): All things whatsoever thou hast given me are of thee, which, though it may take in all that appertained to his office as Mediator, yet seems especially to be meant of those that were given him. "They are of thee, their being is of thee as the God of nature, their well-being is of thee as the God of grace; they are all of thee, and therefore, Father, I bring them all to thee, that they may be all for thee."

[2.] That he did accordingly give them to the Son. Thou gavest them to me, as sheep to the shepherd, to be kept; as patients to the physician, to be cured; children to a tutor, to be educated; thus he will deliver up his charge (Heb 2:13), The children thou hast given me. They were delivered to Christ, First, That the election of grace might not be frustrated, that not one, no not of the little ones, might perish. That great concern must be lodged in some one good hand, able to give sufficient security, that the purpose of God according to election might stand. Secondly, That the undertaking of Christ might not be fruitless; they were given to him as his seed, in whom he should see of the travail of his soul and be satisfied (Isa 53:10, Isa 53:11), and might not spend his strength, and shed his blood, for nought, and in vain, Isa 49:4. We may plead, as Christ does, "Lord, keep my graces, keep my comforts, for thine they were, and thou gavest them to me. "

2. The care he had taken of them to teach them (Joh 17:6): I have manifested thy name to them. I have given to them the words which thou gavest to me, Joh 17:8. Observe here,

(1.) The great design of Christ's doctrine, which was to manifest God's name, to declare him (Joh 1:18), to instruct the ignorant, and rectify the mistakes of a dark and foolish world concerning God, that he might be better loved and worshipped.

(2.) His faithful discharge of this undertaking: I have done it. His fidelity appears, [1.] In the truth of the doctrine. It agreed exactly with the instructions he received from his Father. He gave not only the things, but the very words, that were given him. Ministers, in wording their message, must have an eye to the words which the Holy Ghost teaches. [2.] In the tendency of his doctrine, which was to manifest God's name. He did not seek himself, but, in all he did and said, aimed to magnify his Father. Note, First, It is Christ's prerogative to manifest God's name to the souls of the children of men. No man knows the Father, but he to whom the Son will reveal him, Mat 11:27. He only has acquaintance with the Father, and so is able to open the truth; and he only has access to the spirits of men, and so is able to open the understanding. Ministers may publish the name of the Lord (as Moses, Deu 32:3), but Christ only can manifest that name. By the word of Christ God is revealed to us; by the Spirit of Christ God is revealed in us. Ministers may speak the words of God to us, but Christ can give us his words, can put them in us, as food, as treasure. Secondly, Sooner or later, Christ will manifest God's name to all that were given him, and will give them his word, to be the seed of their new birth, the support of their spiritual life, and the earnest of their everlasting bliss.

3. The good effect of the care he had taken of them, and the pains he had taken with them, (Joh 17:6): They have kept they word (Joh 17:7), they have known that all things are of thee (Joh 17:8); they have received thy words, and embraced them, have given their assent and consent to them, and have known surely that I came out from thee, and have believed that thou didst send me. Observe here,

(1.) What success the doctrine of Christ had among those that were given to him, in several particulars: -

[1.] "They have received the words which I gave them, as the ground receives the seed, and the earth drinks in the rain."They attended to the words of Christ, apprehended in some measure the meaning of them, and were affected with them: they received the impression of them. The word was to them an ingrafted word.

[2.] " They have kept thy word, have continued in it; they have conformed to it."Christ's commandment is then only kept when it is obeyed. Those that have to teach others the commands of Christ ought to be themselves observant of them. It was requisite that these should keep what was committed to them, for it was to be transmitted by them to every place for every age.

[3.] "They have understood the word, and have been sensible on what ground they went in receiving and keeping it. They have been aware that thou art the original author of that holy religion which I am come to institute, that all things whatsoever thou hast given me are of thee. "All Christ's offices and powers, all the gifts of the Spirit, all his graces and comforts, which God gave without measure to him, were all from God, contrived by his wisdom, appointed by his will, and designed by his grace, for his own glory in man's salvation. Note, It is a great satisfaction to us, in our reliance upon Christ, that he, and all he is and has, all he said and did, all he is doing and will do, are of God, 1Co 1:30. We may therefore venture our souls upon Christ's mediation, for it has a good bottom. If the righteousness be of God's appointing, we shall be justified; if the grace be of his dispensing, we shall be sanctified.

[4.] They have set their seal to it: They have known surely that I came out from God, Joh 17:8. See here, First, What it is to believe; it is to know surely, to know that it is so of a truth. The disciples were very weak and defective in knowledge; yet Christ, who knew them better than they knew themselves, passes his word for them that they did believe. Note, We may know surely that which we neither do nor can know fully; may know the certainty of the things which are not seen, though we cannot particularly describe the nature of them. We walk by faith, which knows surely, not yet by sight, which knows clearly. Secondly, What it is we are to believe: that Jesus Christ came out from God, as he is the Son of God, in his person the image of the invisible God, and that God did not send him; that in his undertaking he is the ambassador of the eternal king: so that the Christian religion stands upon the same footing, and is of equal authority, with natural religion; and therefore all the doctrines of Christ are to be received as divine truths, all his commands obeyed as divine laws, and all his promises depended upon as divine securities.

(2.) How Jesus Christ here speaks of this: he enlarges upon it, [1.] As pleased with it himself. Though the many instances of his disciples' dulness and weakness had grieved him, yet their constant adherence to him, their gradual improvements, and their great attainments at last, were his joy. Christ is a Master that delights in the proficiency of his scholars. He accepts the sincerity of their faith, and graciously passes by the infirmity of it. See how willing he is to make the best of us, and to say the best of us, thereby encouraging our faith in him, and teaching us charity to one another, [2.] As pleading it with the Father. He is praying for those that were given to him; and he pleads that they had given themselves to him. Note, The due improvement of grace received is a good plea, according to the tenour of the new covenant, for further grace; for so runs the promise. To him that hath shall be given. Those that keep Christ's word, and believe on him, let Christ alone to commend them, and, which is more, to recommend them to his Father.

4. He pleads the Father's own interest in them (Joh 17:9): I pray for them, for they are thine; and this by virtue of a joint and mutual interest, which he and the Father have in what pertained to each: All mine are thine, and thine are mine. Between the Father and Son there can be no dispute (as there is among the children of men) about meum and tuum - mine and thine, for the matter was settled from eternity; all mine are thine, and thine are mine. Here is,

(1.) The plea particularly urged for his disciples: They are thine. The consigning of the elect to Christ was so far from making them less the Father's that it was in order to making them the more so. Note, [1.] All that receive Christ's word, and believe in him, are taken into covenant-relation to the Father, and are looked upon as his; Christ presents them to him, and they, through Christ, present themselves to him. Christ has redeemed us, not to himself only, but to God, by his blood, Rev 5:9, Rev 5:10. They are first-fruits unto God, Rev 14:4. [2.] This is a good plea in prayer, Christ here pleads it, They are thine; we may plead it for ourselves, I am thine, save me; and for others (as Moses, Exo 32:11), " They are thy people. They are thine; wilt thou not provide for thine own? Wilt thou not secure them, that they may not be run down by the devil and the world? Wilt thou not secure thy interest in them, that they may not depart from thee? They are thine, own them as thine."

(2.) The foundation on which this plea is grounded: All mine are thine, and thine are mine. This bespeaks the Father and Son to be, [1.] One in essence. Every creature must say to God, All mine are thine; but none can say to him, All thine are mine, but he that is the same in substance with him and equal in power and glory. [2.] One in interest; no separate or divided interests between them. First, What the Father has as Creator is delivered over to the Son, to be used and disposed of in subserviency to his great undertaking. All things are delivered to him (Mat 11:27); the grant is so general that nothing is excepted but he that did put all things under him. Secondly, What the Son has as Redeemer is designed for the Father, and his kingdom shall shortly be delivered up to him. All the benefits of redemption, purchased by the Son, are intended for the Father's praise, and in his glory all the lines of his undertaking centre: All mine are thine. The Son owns none for his that are not devoted to the service of the Father; nor will any thing be accepted as a piece of service to the Christian religion which clashes with the dictates and laws of natural religion. In a limited sense, every true believer may say, All thine are mine; if God be ours in covenant, all he is and has is so far ours that it shall be engaged for our good; and in an unlimited sense every true believer does say, Lord, all mine are thine; all laid at his feet, to be serviceable to him. And what we have may be comfortably committed to God's care and blessing when it is cheerfuly submitted to his government and disposal: "Lord, take care of what I have, for it is all thine. "

5. He pleads his own concern in them: I am glorified in them - dedoxasmai . (1.) I have been glorified in them. What little honour Christ had in this world was among his disciples; he had been glorified by their attendance on him and obedience to him, their preaching and working miracles in his name; and therefore I pray for them. Note, Those shall have an interest in Christ's intercession in and by whom he is glorified. (2.) " I am to be glorified in them when I am gone to heaven; they are to bear up my name."The apostles preached and wrought miracles in Christ's name; the Spirit in them glorified Christ (Joh 16:14): " I am glorified in them, and therefore,"[1.] "I concern myself for them."What little interest Christ has in this degenerate world lies in his church; and therefore it and all its affairs lie near his heart, within the veil. [2.] "Therefore I commit them to the Father, who has engaged to glorify the Son, and, upon this account, will have a gracious eye to those in whom he is glorified."That in which God and Christ are glorified may, with humble confidence, be committed to God's special care.

Matthew Henry: Joh 17:11-16

After the general pleas with which Christ recommended his disciples to his Father's care follow the particular petitions he puts up for them; and, 1. They all relate to spiritual blessings in heavenly things. He does not pray that they might be rich and great in the world, that they might raise estates and get preferments, but that they might be kept from sin, and furnished for their duty, and brought safely to heaven. Note, The prosperity of the soul is the best prosperity; for what relates to this Christ came to purchase and bestow, and so teaches us to seek, in the first place, both for others and for ourselves. 2. They are such blessings as were suited to their present state and case, and their various exigencies and occasions. Note, Christ's intercession is always pertinent. Our advocate with the Father is acquainted with all the particulars of our wants and burdens, our dangers and difficulties, and knows how to accommodate his intercession to each, as to Peter's peril, which he himself was not aware of (Luk 22:32), I have prayed for thee. 3. He is large and full in the petitions, orders them before his Father, and fills his mouth with arguments, to teach us fervency and importunity in prayer, to be large in prayer, and dwell upon our errands at the throne of grace, wrestling as Jacob, I will not let thee go, except thou bless me.

Now the first thing Christ prays for, for his disciples, is their preservation, in these verses, in order to which he commits them all to his Father's custody. Keeping supposes danger, and their danger arose from the world, the world wherein they were, the evil of this he begs they might be kept from. Now observe,

I. The request itself: Keep them from the world. There were two ways of their being delivered from the world: -

1. By taking them out of it; and he does not pray that they might be so delivered: I pray not that thou shouldest take them out of the world; that is,

(1.) "I pray not that they may be speedily removed by death."If the world will be vexatious to them, the readiest way to secure them would be to hasten them out of it to a better world, that will give them better treatment. Send chariots and horses of fire for them, to fetch them to heaven; Job, Elijah, Jonah, Moses, when that occurred which fretted them, prayed that they might be taken out of the world; but Christ would not pray so for his disciples, for two reasons: - [1.] Because he came to conquer, not to countenance, those intemperate heats and passions which make men impatient of life, and importunate for death. It is his will that we should take up our cross, and not outrun it. [2.] Because he had work for them to do in the world; the world, though sick of them (Act 22:22), and therefore not worthy of them (Heb 11:38), yet could ill spare them. In pity therefore to this dark world, Christ would not have these lights removed out of it, but continued in it, especially for the sake of those in the world that were to believe in him through their word. Let not them be taken out of the world when their Master is; they must each in his own order die a martyr, but not till they have finished their testimony. Note, First, The taking of good people out of the world is a thing by no means to be desired, but rather dreaded and laid to heart, Isa 57:1. Secondly, Though Christ loves his disciples, he does not presently send for them to heaven, as soon as they are effectually called, but leaves them for some time in this world, that they may do good and glorify God upon earth, and be ripened for heaven. Many good people are spared to live, because they can ill be spared to die.

(2.) "I pray not that they may be totally freed and exempted from the troubles of this world, and taken out of the toil and terror of it into some place of ease and safety, there to live undisturbed; this is not the preservation I desire for them." Non ut omni molestia liberati otium et delicias colant, sed ut inter media pericula salvi tamen maneant Dei auxilio - Not that, being freed from all trouble, they may bask in luxurious ease, but that by the help of God they may be preserved in a scene of danger; so Calvin. Not that they may be kept from all conflict with the world, but that they may not be overcome by it; not that, as Jeremiah wished, they might leave their people, and go from them (Jer 9:2), but that, like Ezekiel, their faces may be strong against the faces of wicked men, Eze 3:8. It is more the honour of a Christian soldier by faith to overcome the world than by a monastical vow to retreat from it; and more for the honour of Christ to serve him in a city than to serve him in a cell.

2. Another way is by keeping them from the corruption that is in the world; and he prays they may be thus kept, Joh 17:11, Joh 17:15. Here are three branches of this petition: -

(1.) Holy Father, keep those whom thou hast given me.

[1.] Christ was now leaving them; but let them not think that their defence was departed from them; no, he does here, in their hearing, commit them to the custody of his Father and their Father. Note, It is the unspeakable comfort of all believers that Christ himself has committed them to the care of God. Those cannot but be safe whom the almighty God keeps, and he cannot but keep those whom the Son of his love commits to him, in the virtue of which we may by faith commit the keeping of our souls to God, 1Pe 4:19; 2Ti 1:12. First, He here puts them under the divine protection, that they may not be run down by the malice of their enemies; that they and all their concerns may be the particular care of the divine Providence: " Keep their lives, till they have done their work; keep their comforts, and let them not be broken in upon by the hardships they meet with; keep up their interest in the world, and let it not sink."To this prayer is owing the wonderful preservation of the gospel ministry and gospel church in the world unto this day; if God had not graciously kept both, and kept up both, they had been extinguished and lost long ago. Secondly, He puts them under the divine tuition, that they may not themselves run away from their duty, nor be led aside by the treachery of their own hearts: " Keep them in their integrity, keep them disciples, keep them close to their duty."We need God's power not only to put us into a state of grace, but to keep us in it. See, Joh 10:28, Joh 10:29; 1Pe 1:5.

[2.] The titles he gives to him he prays to, and them he prays for, enforce the petition. First, He speaks to God as a holy Father. In committing ourselves and others to the divine care, we may take encouragement, 1. From the attribute of his holiness, for this is engaged for the preservation of his holy ones; he hath sworn by his holiness, Psa 89:35. If he be a holy God and hate sin, he will make those holy that are his, and keep them from sin, which they also hate and dread as the greatest evil. 2. From this relation of a Father, wherein he stands to us through Christ. If he be a Father, he will take care of his own children, will teach them and keep them; who else should? Secondly, He speaks of them as those whom the Father had given him. What we receive as our Father's gifts, we may comfortably remit to our Father's care. "Father, keep the graces and comforts thou hast given me; the children thou hast given me; the ministry I have received. "

(2.) Keep them through thine own name. That is, [1.] Keep them for thy name's sake; so some. "Thy name and honour are concerned in their preservation as well as mine, for both will suffer by it if they either revolt or sink."The Old Testament saints often pleaded, for thy name's sake; and those may with comfort plead it that are indeed more concerned for the honour of God's name than for any interest of their own. [2.] Keep them in thy name; so others; the original is so, en tō onomati . "Keep them in the knowledge and fear of thy name; keep them in the profession and service of thy name, whatever it cost them. Keep them in the interest of thy name, and let them ever be faithful to this; keep them in thy truths, in thine ordinances, in the way of thy commandments."[3.] Keep them by or through thy name; so others. "Keep them by thine own power, in thine own hand; keep them thyself, undertake for them, let them be thine own immediate care. Keep them by those means of preservation which thou hast thyself appointed, and by which thou hast made thyself known. Keep them by thy word and ordinances; let thy name be their strong tower, thy tabernacle their pavilion."

(3.) Keep them from the evil, or out of the evil. He had taught them to pray daily, Deliver us from evil, and this would encourage them to pray. [1.] "Keep them from the evil one, the devil and all his instruments; that wicked one and all his children. Keep them from Satan as a tempter, that either he may not have leave to sift them, or that their faith may not fail. Keep them from him as a destroyer, that he may not drive them to despair."[2.] "Keep them from the evil thing, that is sin; from every thing that looks like it, or leads to it. Keep them, that they do no evil,"2Co 13:7. Sin is that evil which, above any other, we should dread and deprecate. [3.] "Keep them from the evil of the world, and of their tribulation in it, so that it may have no sting in it, no malignity;"not that they might be kept from affliction, but kept through it, that the property of their afflictions might be so altered as that there might be no evil in them, nothing to them any harm.

II. The reasons with which he enforces these requests for their preservation, which are five: -

1. He pleads that hitherto he had kept them (Joh 17:12): " While I was with them in the world, I have kept them in thy name, in the true faith of the gospel and the service of God; those that thou gavest me for my constant attendants I have kept, they are all safe, and none of them missing, none of them revolted nor ruined, but the son of perdition; he is lost, that the scripture might be fulfilled."Observe,

(1.) Christ's faithful discharge of his undertaking concerning his disciples: While he was with them, he kept them, and his care concerning them was not in vain. He kept them in God's name, preserved them from falling into any dangerous errors or sins, from striking in with the Pharisees, who would have compassed sea and land to make proselytes of them; he kept them from deserting him, and returning to the little all they had left for him; he had them still under his eye and care when he sent them to peach; went not his heart with them? Many that followed him awhile took offence at something or other, and went off; but he kept the twelve that they should not go away. He kept them from falling into the hands of persecuting enemies that sought their lives; kept them when he surrendered himself, Joh 18:9. While he was with them he kept them in a visible manner by instructions till sounding in their ears, miracles still done before their eyes; when he was gone from them, they must be kept in a more spiritual manner. Sensible comforts and supports are sometimes given and sometimes withheld; but, when they are withdrawn, yet they are not left comfortless. What Christ here says of his immediate followers is true of all the saints while they are here in this world; Christ keeps them in God's name. It is implied, [1.] That they are weak, and cannot keep themselves; their own hands are not sufficient for them. [2.] That they are, in God's account, valuable and worth the keeping; precious in his sight and honourable; his treasure, his jewels. [3.] That their salvation is designed, for to this it is that they are kept, 1Pe 1:5. As the wicked are reserved for the day of evil, so the righteous are preserved for the day of bliss. [4.] That they are the charge of the Lord Jesus; for as his charge he keeps them, and exposed himself like the good shepherd for the preservation of the sheep.

(2.) The comfortable account he gives of his undertaking: None of them is lost. Note, Jesus Christ will certainly keep all that were given to him, so that none of them shall be totally and finally lost; they may think themselves lost, and may be nearly lost (in imminent peril); but it is the Father's will that he should lose none, and none he will lose (Joh 6:39); so it will appear when they come all together, and none of them shall be wanting.

(3.) A brand put upon Judas, as none of those whom he had undertaken to keep. He was among those that were given to Christ, but not of them. He speaks of Judas as already lost, for he had abandoned the society of his Master and his fellow-disciples, and abandoned himself to the devil's guidance, and in a little time would go to his own place; he is as good as lost. But the apostasy and ruin of Judas were no reproach at all to his Master, or his family; for, [1.] He was the son of perdition, and therefore not one of those that were given to Christ to be kept. He deserved perdition, and God left him to throw himself headlong into it. He was the son of the destroyer, as Cain, who was of that wicked one. That great enemy whom the Lord will consume is called a son of perdition, because he is a man of sin, 2Th 2:3. It is an awful consideration that one of the apostles proved a son of perdition. No man's place or name in the church, no man's privileges or opportunities of getting grace, no man's profession or external performances, will secure him from ruin, if his heart be not right with God; nor are any more likely to prove sons of perdition at last, after a plausible course of profession, than those that like Judas love the bag; but Christ's distinguishing Judas from those that were given him (for ei mē is adversative, not exceptive) intimates that the truth and true religion ought not to suffer for the treachery of those that are false to it, 1Jo 2:19. [2.] The scripture was fulfilled; the sin of Judas was foreseen of God's counsel and foretold in his word, and the event would certainly follow after the prediction as a consequent, though it cannot be said necessarily to follow from it as an effect. See Psa 41:9; Psa 69:25; Psa 109:8. We should be amazed at the treachery of apostates, were we not told of it before.

2. He pleads that he was now under a necessity of leaving them, and could no longer watch over them in the way that he had hitherto done (Joh 17:11): "Keep them now, that I may not lose the labour I bestowed upon them while I was with them. Keep them, that they may be one with us as we are with each other."We shall have occasion to speak of this, Joh 17:21. But see here,

(1.) With what pleasure he speaks of his own departure. He expresses himself concerning it with an air of triumph and exultation, with reference both to the world he left and the world he removed to. [1.] " Now I am no more in the world. Now farewell to this provoking troublesome world. I have had enough of it, and now the welcome hour is at hand when I shall be no more in it. Now that I have finished the work I had to do in it, I have done with it; nothing remains now but to hasten out of it as fast as I can."Note, It should be a pleasure to those that have their home in the other world to think of being no more in this world; for when we have done what we have to do in this world, and are made meet for that, what is there here that should court our stay? When we receive a sentence of death within ourselves, with what a holy triumph should we say, " Now I am no more in this world, this dark deceitful world, this poor empty world, this tempting defiling world; no more vexed with its thorns and briars, no more endangered by its nets and snares; now I shall wander no more in this howling wilderness, be tossed no more on this stormy sea; now I am no more in this world, but can cheerfully quit it, and give it a final farewell."[2.] Now I come to thee. To get clear of the world is but the one half of the comfort of a dying Christ, of a dying Christian; the far better half is to think of going to the Father, to sit down in the immediate, uninterrupted, and everlasting enjoyment of him. Note, Those who love God cannot but be pleased to think of coming to him, though it be through the valley of the shadow of death. When we go, to be absent from the body, it is to be present with the Lord, like children fetched home from school to their father's house. "Now come I to thee whom I have chosen and served, and whom my soul thirsteth after; to thee the fountain of light and life, the crown and centre of bliss and joy; now my longings shall be satisfied, my hopes accomplished, my happiness completed, for now come I to thee. "

(2.) With what a tender concern he speaks of those whom he left behind: " But these are in the world. I have found what an evil world it is, what will become of these dear little ones that must stay in it? Holy Father, keep them; they will want my presence, let them have thine. They have now more need than ever to be kept, for I am sending them out further into the world than they have yet ventured; they must launch forth into the deep, and have business to do in these great waters, and will be lost if thou do not keep them."Observe here, [1.] That, when our Lord Jesus was going to the Father, he carried with him a tender concern for his own that are in the world; and continued to compassionate them. He bears their names upon his breast-plate, nay, upon his heart, and has graven them with the nails of his cross upon the palms of his hands; and when he is out of their sight they are not out of his, much less out of his mind. We should have such a pity for those that are launching out into the world when we are got almost through it, and for those that are left behind in it when we are leaving it. [2.] That, when Christ would express the utmost need his disciples had of divine preservation, he only says, They are in the world; this bespeaks danger enough to those who are bound for heaven, whom a flattering world would divert and seduce, and a malignant world would hate and persecute.

3. He pleads what a satisfaction it would be to them to know themselves safe, and what a satisfaction it would be to him to see them easy: I speak this, that they may have my joy fulfilled in themselves, Joh 17:13. Observe,

(1.) Christ earnestly desired the fulness of the joy of his disciples, for it is his will that they should rejoice evermore. He was leaving them in tears and troubles, and yet took effectual care to fulfil their joy. When they thought their joy in him was brought to an end, then was it advanced nearer to perfection than ever it had been, and they were fuller of it. We are here taught, [1.] To found our joy in Christ: "It is my joy, joy of my giving, or rather joy that I am the matter of."Christ is a Christian's joy, his chief joy. Joy in the world is withering with it; joy in Christ is everlasting, like him. [2.] To build up our joy with diligence; for it is the duty as well as privilege of all true believers; no part of the Christian life is pressed upon us more earnestly, Phi 3:1; Phi 4:4. [3.] To aim at the perfection of this joy, that we may have it fulfilled in us, for this Christ would have.

(2.) In order hereunto, he did thus solemnly commit them to his Father's care and keeping and took them for witnesses that he did so: These things I speak in the world, while I am yet with them in the world. His intercession in heaven for their preservation would have been as effectual in itself; but saying this in the world would be a greater satisfaction and encouragement to them, and would enable them to rejoice in tribulation. Note, [1.] Christ has not only treasured up comforts for his people, in providing for their future welfare, but has given out comforts to them, and said that which will be for their present satisfaction. He here condescended in the presence of his disciples to publish his last will and testament, and (which many a testator is shy of) lets them know what legacies he had left them, and how well they were secured, that they might have strong consolation. [2.] Christ's intercession for us is enough to fulfil or joy in him; nothing more effectual to silence all our fears and mistrusts, and to furnish us with strong consolation, than this, that he always appears in the presence of God for us; therefore the apostle puts a yea rather upon this, Rom 8:34. And see Heb 7:25.

4. He pleads the ill usage they were likely to meet with in the world, for his sake (Joh 17:14): " I have given them thy word to be published to the world, and they have received it, have believed it themselves, and accepted the trust of transmitting it to the world; and therefore the world hath hated them, as also because they are not of the world, any more than I."Here we have,

(1.) The world's enmity to Christ's followers. While Christ was with them, though as yet they had given but little opposition to the world, yet it hates them, much more would it do so when by their more extensive preaching of the gospel they would turn the world upside down. "Father, stand their friend,"says Christ, "for they are likely to have many enemies; let them have thy love, for the world's hatred is entailed upon them. In the midst of those fiery darts, let them be compassed with thy favour as with a shield. "It is God's honour to take part with the weaker side, and to help the helpless. Lord, be merciful to them, for men would swallow them up.

(2.) The reasons of this enmity, which strengthen the plea. [1.] It is implied that one reason is because they had received the word of God as it was sent them by the hand of Christ, when the greatest part of the world rejected it, and set themselves against those who were the preachers and professors of it. Note, Those that receive Christ's good will and good word must expect the world's ill will and ill word. Gospel ministers have been in a particular manner hated by the world, because they call men out of the world, and separate them from it, and teach them not to conform to it, and so condemn the world. " Father, keep them for it is for thy sake that they are exposed; they are sufferers for thee."Thus the psalmist pleads, For thy sake I have borne reproach, Psa 69:7. Note, Those that keep the word of Christ's patience are entitled to special protection in the hour of temptation, Rev 3:10. That cause which makes a martyr may well make a joyful sufferer. [2.] Another reason is more express; the world hates them, because they are not of the world. Those to whom the word of Christ comes in power are not of the world, for it has this effect upon all that receive it in the love of it that it weans them from the wealth of the world, and turns them against the wickedness of the world, and therefore the world bears them a grudge.

5. He pleads their conformity to himself in a holy non-conformity to the world (Joh 17:16): "Father, keep them, for they are of my spirit and mind, they are not of the world, even as I am not of the world. "Those may in faith commit themselves to God's custody, (1.) Who are as Christ was in this world, and tread in his steps. God will love those that are like Christ. (2.) Who do not engage themselves in the world's interest, nor devote themselves to its service. Observe, [1.] That Jesus Christ was not of this world; he never had been of it, and least of all now that he was upon the point of leaving it. This intimates, First, His state; he was none of the world's favourites nor darlings, none of its princes nor grandees; worldly possessions he had none, not even where to lay his head; nor worldly power, he was no judge nor divider. Secondly, His Spirit; he was perfectly dead to the world, the prince of this world had nothing in him, the things of this world were nothing to him; not honour, for he made himself of no reputation; not riches, for for our sakes he became poor; not pleasures, for he acquainted himself with grief. See Joh 8:23. [2.] That therefore true Christians are not of this world. The Spirit of Christ in them is opposite to the spirit of the world. First, It is their lot to be despised by the world; they are not in favour with the world any more than their Master before them was. Secondly, It is their privilege to be delivered from the world; as Abraham out of the land of his nativity. Thirdly, It is their duty and character to be dead to the world. Their most pleasing converse is, and should be, with another world, and their prevailing concern about the business of that world, not of this. Christ's disciples were weak, and had many infirmities; yet this he could say for them, They were not of the world, not of the earth, and therefore he recommends them to the care of Heaven.

Matthew Henry: Joh 17:17-19

The next thing he prayed for for them was that they might be sanctified; not only kept from evil, but made good.

I. Here is the petition (Joh 17:17): Sanctify them through thy truth, through thy word, for thy word is truth; it is true - it is truth itself. He desires they may be sanctified,

1. As Christians. Father, make them holy, and this will be their preservation, 1Th 5:23. Observe here,

(1.) The grace desired - sanctification. The disciples were sanctified, for they were not of the world; yet he prays, Father sanctify them, that is, [1.] "Confirm the work of sanctification in them, strengthen their faith, inflame their good affections, rivet their good resolutions."[2.] "Carry on that good work in them, and continue it; let the light shine more and more. "[3.] "Complete it, crown it with the perfection of holiness; sanctify them throughout and to the end."Note, First, It is the prayer of Christ for all that are his that they may be sanctified; because he cannot for shame own them as his, either here or hereafter, either employ them in his work or present them to his Father, if they be not sanctified. Secondly, Those that through grace are sanctified have need to be sanctified more and more. Even disciples must pray for sanctifying grace; for, if he that was the author of the good work be not the finisher of it, we are undone. Not to go forward is to go backward; he that is holy must be holy still, more holy still, pressing forward, soaring upward, as those that have not attained. Thirdly, It is God that sanctifies as well as God that justified, 2Co 5:5. Fourthly, It is an encouragement to us, in our prayers for sanctifying grace, that it is what Christ intercedes for for us.

(2.) The means of conferring this grace - through thy truth, thy word is truth. Not that the Holy One of Israel is hereby limited to means, but in the counsel of peace among other things it was settled and agreed, [1.] That all needful truth should be comprised and summed up in the word of God. Divine revelation, as it now stands in the written word, is not only pure truth without mixture, but entire truth without deficiency. [2.] That this word of truth should be the outward and ordinary means of our sanctification; not of itself, for then it would always sanctify, but as the instrument which the Spirit commonly uses in beginning and carrying on that good work; it is the seed of the new birth (1Pe 1:23), and the food of the new life, 1Pe 2:1-2.

2. As ministers. " Sanctify them, set them apart for thyself and service; let their call to the apostleship be ratified in heaven."Prophets were said to be sanctified, Jer 1:5. Priests and Levites were so. Sanctify them; that is, (1.) "Qualify them for the office, with Christian graces and ministerial gifts, to make them able ministers of the New Testament."(2.) "Separate them to the office, Rom 1:1. I have called them, they have consented; Father, say Amen to it."(3.) "Own them in the office; let thy hand go along with them; sanctify them by or in thy truth, as truth is opposed to figure and shadow; sanctify them really, not ritually and ceremonially, as the Levitical priests were, by anointing and sacrifice. Sanctify them to thy truth, the word of thy truth, to be the preachers of thy truth to the world; as the priests were sanctified to serve at the altar, so let them be to preach the gospel."1Co 9:13, 1Co 9:14. Note, [1.] Jesus Christ intercedes for his ministers with a particular concern, and recommends to his Father's grace those stars he carries in his right hand. [2.] The great thing to be asked of God for gospel ministers is that they may be sanctified, effectually separated from the world, entirely devoted to God, and experimentally acquainted with the influence of that word upon their own hearts which they preach to others. Let them have the Urim and Thummim, light and integrity.

II. We have here two pleas or arguments to enforce the petition for the disciples' sanctification: -

1. The mission they had from him (Joh 17:18): " As thou hast sent me into the world, to be thine ambassador to the children of men, so now that I am recalled have I sent them into the world, as my delegates."Now here,

(1.) Christ speaks with great assurance of his own mission: Thou hast sent me into the world. The great author of the Christian religion had his commission and instructions from him who is the origin and object of all religion. He was sent of God to say what he said, and do what he did, and be what he is to those that believe on him; which was his comfort in his undertaking, and may be ours abundantly in our dependence upon him; his record was on high, for thence his mission was.

(2.) He speaks with great satisfaction of the commission he had given his disciples " So have I sent them on the same errand, and to carry on the same design;"to preach the same doctrine that he preached, and to confirm it with the same proofs, with a charge likewise to commit to other faithful men that which was committed to them. He gave them their commission (Joh 20:21) with a reference to his own, and it magnifies their office that it comes from Christ, and that there is some affinity between the commission given to the ministers of reconciliation and that given to the Mediator; he is called an apostle (Heb 3:1), a minister (Rom 15:8), a messenger, Mal 3:1. Only they are sent as servants, he as a Son. Now this comes in here as a reason, [1.] Why Christ was concerned so much for them, and laid their case so near his heart; because he had himself put them into a difficult office, which required great abilities for the due discharge of it. Note, Whom Christ sends he will stand by, and interest himself in those that are employed for him; what he calls us out to he will fit us out for, and bear us up in. [2.] Why he committed them to his Father; because he was concerned in their cause, their mission being in prosecution of his, and as it were an assignment out of it. Christ received gifts for men (Psa 68:18), and then gave them to men (Eph 4:8), and therefore prays aid of his Father to warrant and uphold those gifts, and confirm his grant of them. The Father sanctified him when he sent him into the world, Joh 10:36. Now, they being sent as he was, let them also be sanctified.

2. The merit he had for them is another thing here pleaded (Joh 17:19): For their sakes I sanctify myself. Here is, (1.) Christ's designation of himself to the work and office of Mediator: I sanctified myself. He entirely devoted himself to the undertaking, and all the parts of it, especially that which he was now going about - the offering up of himself without spot unto God, by the eternal Spirit. He, as the priest and altar, sanctified himself as the sacrifice. When he said, Father, glorify thy name - Father, thy will be done - Father, I commit my spirit into thy hands, he paid down the satisfaction he had engaged to make, and so sanctified himself. This he pleads with his Father, for his intercession is made in the virtue of his satisfaction; by his own blood he entered into the holy place (Heb 9:12), as the high priest, on the day of atonement, sprinkled the blood of the sacrifice at the same time that he burnt incense within the veil, Lev 16:12, Lev 16:14. (2.) Christ's design of kindness to his disciples herein; it is for their sakes, that they may be sanctified, that is, that they may be martyrs; so some. "I sacrifice myself, that they may be sacrificed to the glory of God and the church's good."Paul speaks of his being offered, Phi 2:17; 2Ti 4:6. Whatever there is in the death of the saints that is precious in the sight of the Lord, it is owing to the death of the Lord Jesus. But I rather take it more generally, that they may be saints and ministers, duly qualified and accepted of God. [1.] The office of the ministry is the purchase of Christ's blood, and one of the blessed fruits of his satisfaction, and owes its virtue and value to Christ's merit. The priests under the law were consecrated with the blood of bulls and goats, but gospel ministers with the blood of Jesus. [2.] The real holiness of all good Christians is the fruit of Christ's death, by which the gift of the Holy Ghost was purchased; he gave himself for his church, to sanctify it, Eph 5:25, Eph 5:26. And he that designed the end designed also the means, that they might be sanctified by the truth, the truth which Christ came into the world to bear witness to and died to confirm. The word of truth receives its sanctifying virtue and power from the death of Christ. Some read it, that they may be sanctified in truth, that is, truly; for as God must be served, so, in order to this, we must be sanctified, in the spirit, and in truth. And this Christ has prayed for, for all that are his; for this is his will, even their sanctification, which encourages them to pray for it,

Barclay: Joh 17:1-5

For Jesus life had a climax, and that was the Cross. To him the Cross was the glory of life and the way to the glory of eternity. "The hour has come," he said, "for the Son of Man to be glorified" (Joh 12:23). What did Jesus mean when he repeatedly spoke of the Cross as his glory and his glorification? There is more than one answer to that question.

(i) It is one of the facts of history that again and again it was in death that the great ones found their glory. It was when they died, and how they died, which showed people what and who they really were. They may have been misunderstood, undervalued, condemned as criminals in their lives, but their deaths showed their true place in the scheme of things.

Abraham Lincoln had his enemies during his lifetime; but even those who had criticized him saw his greatness when he died. Someone came out of the room where Lincoln lay, after the assassin's shot had killed him, saying: "Now he belongs to the ages." Stanton, his war minister, who had always regarded Lincoln as crude and uncouth and who had taken no pains to conceal his contempt, looked down at his dead body with tears in his eyes. "There lies," he said, "the greatest ruler of men the world has ever seen."

Joan of Arc was burned as a witch and a heretic by the English. Amidst the crowd there was an Englishman who had sworn to add a faggot to the fire. "Would that my soul," he said, "were where the soul of that woman is!" One of the secretaries of the King of England left the scene saying: "We are all lost because we have burned a saint."

When Montrose was executed, he was taken down the High Street of Edinburgh to the Mercat Cross. His enemies had encouraged the crowd to revile him and had actually provided them with ammunition to fling at him, but not one voice was raised to curse and not one hand was lifted. He had on his finest clothes, with ribbons on his shoes and fine white gloves on his hands. James Frazer, an eyewitness, said: "He stept along the street with so great state, and there appeared in his countenance so much beauty, majesty and gravity as amazed the beholder, and many of his enemies did acknowledge him to be the bravest subject in the world, and in him a gallantry that braced all that crowd." John Nicoll, the notary public, thought him more like a bridegroom than a criminal. An Englishman in the crowd, a government agent, wrote back to his superiors: "It is absolutely certain that he hath overcome more men by his death, in Scotland, than he would have done if he had lived. For I never saw a more sweeter carriage in a man in all my life."

Again and again a martyr's majesty has appeared in death. It was so with Jesus, for even the centurion at the foot of the Cross was left saying: "Truly this was the Son of God" (Mat 27:54). The Cross was the glory of Jesus because he was never more majestic than in his death. The Cross was his glory because its magnet drew men to him in a way that even his life had never done--and it is so yet.

Barclay: Joh 17:1-5

(ii) Further, the Cross was the glory of Jesus because it was the completion of his work. "I have accomplished the work," he said, "which You gave me to do." For him to have stopped short of the Cross would have been to leave his task uncompleted. Why should that be so? Jesus had come into this world to tell men about the love of God and to show it to them. If he had stopped short of the Cross, it would have been to say that God's love said: "Thus far and no farther." By going to the Cross Jesus showed that there was nothing that the love of God was not prepared to do and suffer for men, that there was literally no limit to it.

H. L. Gee tells of a war incident from Bristol. Attached to one of the Air Raid Precautions Stations there was a boy messenger called Derek Bellfall. He was sent with a message to another station on his bicycle. On his way back a bomb mortally wounded him. When they found him, he was still conscious. His last whispered words were: "Messenger Bellfall reporting--I have delivered my message."

A famous painting from the First World War showed an engineer fixing a field telephone line. He had just completed the line so that an essential message might come through, when he was shot. The picture shows him in the moment of death, and beneath it there is the one word, "Through!" He had given his life, that the message might get through.

That is exactly what Jesus did. He completed his task; he brought God's love to men. For him that meant the Cross; and the Cross was his glory because he finished the work God gave him to do; he made men for ever certain of God's love.

(iii) There is another question--how did the Cross glorify God? The only way to glorify God is to obey him. A child brings honour to his parents when he brings them obedience. A citizen brings honour to his country when he obeys it. A scholar brings honour to his teacher when he obeys his master's teaching. Jesus brought glory and honour to God by his perfect obedience to him. The gospel story makes it quite clear that Jesus could have escaped the Cross. Humanly speaking, he could have turned back and need never have gone to Jerusalem. As we look at Jesus in the last days, we are bound to say: "See how he loved God! See to what lengths his obedience would go!" He glorified God on the Cross by rendering the perfect obedience of perfect love.

(iv) But there is still more. Jesus prayed to God to glorify him and to glorify himself. The Cross was not the end. There was the Resurrection to follow. This was the vindication of Jesus. It was the proof that men could do their worst, and that Jesus could still triumph. It was as if God pointed at the Cross and said: "That is what men think of my Son," and then pointed at the resurrection and said: "That is what I think of my Son." The Cross was the worst that men could do to Jesus; but not all their worst could conquer him. The glory of the resurrection obliterated the shame of the Cross.

(v) For Jesus the Cross was the way back. "Glorify me," he prayed, "with the glory which I had before the world began." He was like a knight who left the king's court to perform some perilous and awful deed, and who, having performed it, came home in triumph to enjoy the victor's glory. Jesus came from God, and returned to him. The exploit between his coming forth and his going back was the Cross. For him, therefore, it was the gateway to glory; and, if he had refused to pass through it, there would have been no glory for him to enter into. For Jesus the Cross was his return to God.

Barclay: Joh 17:1-5

There is another important thought in this passage, for it contains the great New Testament definition of eternal life. It is eternal life to know God and to know Jesus Christ whom he has sent. Let us remind ourselves of what eternal means. In Greek it is aionios (166). This word has to do, not so much with duration of life, for life which went on for ever would not necessarily be a boon. Its main meaning is quality of life. There is only one person to whom the word aionios (166) can properly be applied, and that is God. Eternal life is, therefore, nothing other than the life of God. To possess it, to enter into it, is to experience here and now something of the splendour, and the majesty, and the joy, and the peace, and the holiness which are characteristic of the life of God.

To know God is a characteristic thought of the Old Testament. Wisdom is "a tree of life to those who lay hold of her" (Pro 3:18). "To know thy power," said the writer of Wisdom, "is the root of immortality" (Wis 5:3). "By knowledge are the righteous delivered" (Pro 11:9). Habbakuk's dream of the golden age is that "the earth will be filled with the knowledge of the glory of God" (Hab 2:14). Hosea hears God's voice saying to him: "My people are destroyed for lack of knowledge" (Hos 4:6). A Rabbinic exposition asks what is the smallest section of scripture on which all the essentials of the law hang? It answers, Pro 3:6, which literally means: "Know him, and he shall direct thy paths." Again there was a Rabbinic exposition which said that Amos had reduced all the many commandments of the Law to one, when he said: "Seek me, and live" (Amo 5:4), for seeking God means seeking to know him. The Jewish teachers had long insisted that to know God is necessary to true life. What then does it mean to know God?

(i) Undoubtedly there is an element of intellectual knowledge. It means, at least in part, to know what God is like; and to know that does make the most tremendous difference to life. Take two examples. Heathen peoples in primitive countries believe in a horde of gods. Every tree, brook, hill, mountain, river, stone has its gods and its spirit; all these spirits are hostile to man; and primitive people are haunted by the gods; living in perpetual fear of offending one of them. Missionaries tell us that it is almost impossible to understand the sheer wave of relief which comes to these people when they discover that there is only one God. This new knowledge makes all the difference in the world. Further, it makes a tremendous difference to know that God is not stern and cruel, but love.

We know these things; but we could never have known them unless Jesus had come to tell them. We enter into a new life, we share something of the life of God himself, when, through the work of Jesus, we discover what God is like. It is eternal life to know what God is like.

(ii) But there is something else. The Old Testament regularly uses know for sexual knowledge. "Adam knew Eve his wife, and she conceived, and bore Cain" (Gen 4:1). Now the knowledge of husband and wife is the most intimate there can be. Husband and wife are no longer two; they are one flesh. The sexual act itself is not the important thing; the important thing is the intimacy of heart and mind and soul which in true love precede that act. To know God is therefore not merely to have intellectual knowledge of him; it is to have an intimate personal relationship with him, which is like the nearest and dearest relationship in life. Once again, without Jesus such intimacy with God would have been unthinkable and impossible. It is Jesus who taught men that God is not remote and unapproachable, but the Father whose name and nature are love.

To know God is to know what he is like, and to be on the most intimate terms of friendship with him; and neither of these things is possible without Jesus Christ.

Barclay: Joh 17:6-8

Jesus gives us a definition of the work that he did. He says to God: "I have shown forth your name."

There are two great ideas here, both of which would be quite clear to those who heard this saying for the first time.

(i) There is an idea which is an essential and characteristic idea of the Old Testament. In the Old Testament name is used in a very special way. It does not mean simply the name by which a person is called; it means the whole character of the person in so far as it can be known. The Psalmist says: "Those who know thy name put their trust in thee" (Psa 9:10). Clearly that does not mean that those who know what God is called will trust him; it means that those who know what God is like, those who know his character and nature will be glad to put their trust in him.

The psalmist says: "Some boast of chariots, and some of horses; but we boast of the name of the Lord our God" (Psa 20:7). This means that he can trust God because he knows what he is like. The Psalmist says: "I will ten of thy name to my brethren" (Psa 22:22). This was a psalm which the Jews believed to be a prophecy of the Messiah and of the work that he would do; and it means that the Messiah's work would be to declare to his fellow-men what God is like. It is the vision of Isaiah that in the new age, "My people shall know my name" (Isa 52:6). That is to say that in the golden days men will know fully and truly what God is like.

So when Jesus says: "I have shown forth your name," he is saying: "I have enabled men to see what the real nature of God is like." It is in fact another way of saying: "He who has seen me has seen the Father" (Joh 14:9). It is Jesus' supreme claim that in him men see the mind, the character, the heart of God.

(ii) But there is another idea here. In later times when the Jews spoke of the name of God they meant the sacred four-letter symbol, the tetragrammaton as it is called, IHWH. That name was held to be so sacred that it was never pronounced, except by the High Priest when he went into the Holy of Holies on the Day of Atonement.

These four letters stand for the name Yahweh (03068 and 03069). We usually speak about Jehovah and the change in the vowels is due to the fact that the vowels of Jehovah are those of Adonai (0136), which means "Lord." In the Hebrew alphabet there were no vowels at all. Later the vowel sounds were shown by little signs put above and below the consonants. The four letters Y-H-W-H were so sacred that the vowels of 'Adonai were put below them, so that when the reader came to IHWH he would read, not Yahweh, but 'Adonai. That is to say, in the time of Jesus the name of God was so sacred that ordinary people were not even supposed to know it, far less to speak it. God was the remote, invisible king, whose name was not for ordinary men to speak. So Jesus is saying: "I have told you God's name; that name which is so sacred can be spoken now because of what I have done. I have brought the remote, invisible God so close that even the simplest people can speak to him and take his name upon their lips."

It is Jesus' great claim that he showed to men the true nature and the true character of God; and that he brought him so close that the humblest Christian can take his unutterable name upon his lips.

Barclay: Joh 17:6-8

This passage also sheds an illuminating light on the meaning of discipleship.

(i) Discipleship is based on the realization that Jesus came forth from God. The disciple is essentially a person who has realized that Jesus is God's ambassador, and that in his words we hear God's voice, and in his deeds we see God's action. The disciple is one who sees God in Jesus and is aware that no one in all the universe is one with God as Jesus is.

(ii) Discipleship issues in obedience. The disciple is one who keeps God's word as he hears it in Jesus. He is one who has accepted the mastery of Jesus. So long as we wish to do what we like, we cannot be disciples; discipleship involves submission.

(iii) Discipleship is something which is destined. Jesus' men were given to him by God. In God's plan they were destined for discipleship. That does not mean that God destined some men to be disciples and some to refuse discipleship. Think of it this way. A parent dreams great dreams for his son; he works out a future for him; but the son can refuse that future and go his own way. A teacher thinks out a great future for a student; he sees that he has it in him to do great work for God and man; but the student can lazily or selfishly refuse the offered task. If we love someone we are always dreaming of his future and planning for greatness; but the dream and the plan can be frustrated. The Pharisees believed in fate, but they also believed in free-will. One of their great sayings was: "Everything is decreed except the fear of God." God has his plan, his dream, his destiny for every man; and our tremendous responsibility is that we can accept or reject it. As someone has said: "Fate is what we are compelled to do; destiny is what we are meant to do."

There is throughout this whole passage, and indeed throughout this whole chapter, a ringing confidence about the future in the voice of Jesus. He was with his men, the men God had given him; he thanked God for them; and he never doubted that they would carry on the work he had given them to do. Let us remember who and what they were. A great commentator said: "Eleven Galilaean peasants after three years' labour! But it is enough for Jesus, for in these eleven he beholds the pledge of the continuance of God's work upon earth." When Jesus left this world; he did not seem to have great grounds for hope. He seemed to have achieved so little and to have won so few, and it was the great and the orthodox and the religious of the day who had turned against him. But Jesus had that confidence which springs from God. He was not afraid of small beginnings. He was not pessimistic about the future. He seemed to say: "I have won only eleven very ordinary men; but give me these eleven ordinary men and I will change the world."

Jesus had two things--belief in God and belief in men. It is one of the most uplifting things in the world to think that Jesus put his trust in men like ourselves. We too must never be daunted by human weakness or by the small beginning. We too must go forward with confident belief in God and in men. Then we will never be pessimists, because with these two beliefs the possibilities of life are infinite.

Barclay: Joh 17:9-19

Here is a passage close-packed with truths so great that we can grasp only fragments of them.

First of all, it tells us something about the disciple of Jesus.

(i) The disciple is given to Jesus by God. What does that mean? It means that the Spirit of God moves our hearts to respond to the appeal of Jesus.

(ii) Through the disciple, glory has come to Jesus. The patient whom he has cured brings honour to a doctor; the scholar whom he has taught brings honour to the teacher; the athlete whom he has trained brings honour to his trainer. The men whom Jesus has redeemed bring honour to him. The bad man made good is the honour of Jesus.

(iii) The disciple is the man who is commissioned to a task. As God sent out Jesus, so Jesus sends out his disciples. Here is the explanation of a puzzling thing in this passage. Jesus begins by saying that he does not pray for the world; and yet he came because God so loved the world. But, as we have seen, in John's gospel the world stands for "human society organizing itself without God." What Jesus does for the world is to send out his disciples into it, in order to lead it back to God and to make it aware of God. He prays for his men in order that they may be such as to win the world for him.

Further, this passage tells us that Jesus offered his men two things.

(i) He offered them his joy. All he was saying to them was designed to bring them joy.

(ii) He also offered them warning. He told them that they were different from the world, and that they could not expect anything else but hatred from it. Their values and standards were different from the world's. But there is a joy in battling against the storm and struggling against the tide; it is by facing the hostility of the world that we enter into the Christian joy.

Still further, in this passage Jesus makes the greatest claim he ever made. He prays to God and says: "All that I have is yours, and all that you have is mine." The first part of that sentence is natural and easy to understand, for all things belong to God, and again and again Jesus had said so. But the second part of this sentence is the astonishing claim--"All that you have is mine." Luther said: "This no creature can say with reference to God." Never did Jesus so vividly lay down his oneness with God. He is so one with him that he exercises his very power and prerogatives.

Barclay: Joh 17:9-19

The great interest of this passage is that it tells us of the things for which Jesus prayed for his disciples.

(i) The first essential is to note that Jesus did not pray that his disciples should be taken out of this world. He never prayed that they might find escape; he prayed that they might find victory. The kind of Christianity which buries itself in a monastery or a convent would not have seemed Christianity to Jesus at all. The kind of Christianity which finds its essence in prayer and meditation and in a life withdrawn from the world, would have seemed to him a sadly truncated version of the faith he died to bring. He insisted that it was in the rough and tumble of life that a man must live out his Christianity.

Of course there is need of prayer and meditation and quiet times, when we shut the door upon the world to be alone with God, but all these things are not the end of life, but means to the end; and the end is to demonstrate the Christian life in the ordinary work of the world. Christianity was never meant to withdraw a man from life, but to equip him better for it. It does not offer us release from problems, but a way to solve them. It does not offer us an easy peace, but a triumphant warfare. It does not offer us a life in which troubles are escaped and evaded, but a life in which troubles are faced and conquered. However much it may be true that the Christian is not of the world, it remains true that it is within the world that his Christianity must be lived out. He must never desire to abandon the world, but always desire to win it.

(ii) Jesus prayed for the unity of his disciples. Where there are divisions, where there is exclusiveness, where there is competition between the Churches, the cause of Christianity is harmed and the prayer of Jesus frustrated. The gospel cannot truly be preached in any congregation which is not one united band of brothers. The world cannot be evangelized by competing Churches. Jesus prayed that his disciples might be as fully one as he and the Father are one; and there is no prayer of his which has been so hindered from being answered by individual Christians and by the Churches than this.

(iii) Jesus prayed that God would protect his disciples from the attacks of the Evil One. The Bible is not a speculative book; it does not discuss the origin of evil; but it is quite certain that in this world there is a power of evil which is in opposition to the power of God. It is uplifting to feel that God is the sentinel who stands over our lives to guard us from the assaults of evil. The fact that we fall so often is due to the fact that we try to meet life in our own strength and forget to seek the help and to remember the presence of our protecting God.

(iv) Jesus prayed that his disciples might be consecrated by the truth. The word for to consecrate is hagiazein (37) which comes from the adjective hagios (40). In the King James Version hagios (40) is usually translated "holy" but its basic meaning is "different" or "separate." So then hagiazein (37) has two ideas in it.

(a) It means to set apart for a special task. When God called Jeremiah, he said to him: "Before I formed you in the womb I knew you; and before you were born I consecrated you; I appointed you a prophet to the nations" (Jer 1:5). Even before his birth God had set Jeremiah apart for a special task. When God was instituting the priesthood in Israel he told Moses to ordain the sons of Aaron and to consecrate them that they might serve in the office of the priests (Exo 28:41). Aaron's sons were to be set apart for a special office and a special duty.

(b) But hagiazein (37) means not only to set apart for some special office and task, it also means to equip a man with the qualities of mind and heart and character which are necessary for that task. If a man is to serve God, he must have something of God's goodness and God's wisdom in him. He who would serve the holy God must himself be holy too. And so God does not only choose a man for his special service, and set him apart for it, he also equips a man with the qualities he needs to carry it out.

We must always remember that God has chosen us out and dedicated us for his special service. That special service is that we should love and obey him and should bring others to do the same. And God has not left us to carry out that great task in our own strength, but out of his grace he fits us for our task, if we place our lives in his hands.

Constable: Joh 13:1--17:26

III. Jesus' private ministry chs. 13--17

The Synoptics integrate Jesus' ministry to the masses and His training of the Twelve, but John separated these two aspects of His ministry. There is obviously some overlapping in the fourth Gospel, but the present section contains ministry that Jesus directed almost exclusively to the Twelve. The Synoptics contain more of Jesus' teaching of the Twelve during His public ministry whereas John gave us more of His teaching in the upper room. This instruction was specifically to prepare the Twelve for leadership in the church. Jesus gave it after Israel's official and final rejection of Him resulted in the postponement of the messianic kingdom.

In the first major section of this Gospel Jesus customarily performed a miracle and then explained its significance. In this section He did the reverse. He explained the significance of His death and then went to the cross and arose from the dead.

Constable: Joh 13:31--17:1

B. The Upper Room Discourse 13:31-16:33

Judas' departure opened the way for Jesus to prepare His true disciples for what lay ahead for them. This teaching was for committed disciples only. Some writers have noted that in the Old Testament as well as in ancient Near Eastern literature generally the farewell sayings of famous individuals receive much attention.⁴⁴⁶ This discourse preserves Jesus' last and most important instructions in the fourth Gospel. One significant difference is that in His "farewell discourse" Jesus promised to return again (14:1-3).

Constable: Joh 17:1-26

C. Jesus' high priestly prayer ch. 17

This part of Jesus' private ministry has many connections with the preceding Upper Room Discourse. In the Old Testament, prayers often accompanied important farewell discourses (cf. Gen. 49; Deut. 32-33). The main theme is Jesus' desire for the Father's glory and the disciples' welfare. However many of the other themes that have run though this Gospel reach a new climax here too. These themes include Jesus' obedience to the Father, the revelation of God through the Son, the calling of the disciples out of the world, their mission, their unity, and their destiny.⁵¹³

The similarities between the content of this prayer and the Upper Room Discourse, plus John's notation at its end (18:1), seem to indicate that Jesus prayed it before He entered Gethsemane. He probably prayed it in the upper room, though He may have done so somewhere else in Jerusalem.

"Whether He prayed it in the Upper Room or en route to the Garden, this much is sure: it is the greatest prayer ever prayed on earth and the greatest prayer recorded anywhere in Scripture. John 17 is certainly the holy of holies' of the Gospel record, and we must approach this chapter in a spirit of humility and worship."⁵¹⁴

Though labeling this prayer "Jesus' high priestly prayer" is a bit misleading, I know of no better way to describe it. Obviously Jesus had not yet entered into His high priestly ministry, which He began when He ascended into heaven, when He prayed this prayer (cf. Rom. 8:34; Heb. 7:25; 1 John 2:1). This prayer, nevertheless, represents a foretaste of that intercessory ministry.

"We so often understand this prayer as though it were rather gloomy. It is not. It is uttered by One who has just affirmed that he has overcome the world (16:33), and it starts from this conviction. Jesus is looking forward to the cross, but in a mood of hope and joy, not one of despondency."⁵¹⁵

Constable: Joh 17:1-5

1. Jesus' requests for Himself 17:1-5

17:1 "These things Jesus spoke" (NASB, Gr. tauta elalesen Iesous) clearly connects what follows with what Jesus had just been saying (cf. 14:25; 16:1, 4, 25, 33). Lifting up the eyes to heaven indicated prayer, as did Jesus' words (cf. Ps. 121:1; 123:1; Ezek. 33:25; Dan. 4:34; John 11:41). Perhaps John included the detail of Jesus lifting His eyes toward heaven to help the reader visualize His continuing submission to His Father.

The title "Father" was, of course, Jesus' common way of referring to God's relationship to Himself (11:41; 12:27; cf. vv. 5, 11, 21, 24, 25). The hour in view was the hour of the Son's glorification through death, resurrection, and ascension (cf. 2:4; 7:6, 8, 30; 8:20; 12:23, 27-28, 31-32; 13:1, 31). The inevitability of an impending event did not lead Jesus simply to accept it fatalistically. This is how some believers respond in similar situations. Instead it moved Him to petition the Father that what was coming would result in God's glory.

"As so often in Scripture, emphasis on God's sovereignty functions as an incentive to prayer, not a disincentive."⁵¹⁶

Jesus asked His Father to glorify Him so He could glorify the Father. To glorify in this context means to clothe in splendor (cf. v. 5). The only way this could happen was for Jesus to endure the Cross. Thus this petition is a testimony to Jesus' commitment to do the Father's will even to the point of dying on the cross. His request for glory, therefore, was unselfish. It amounted to a request for the reversal of the conditions that resulted in the Incarnation (cf. Phil. 2:6-11). Jesus requested God's help (i.e., grace) in His sufferings, His sacrificial death, His resurrection, and His ascension. All of this was ultimately for the glory of the Father. It would magnify His wisdom, power, and love.

17:2 The Father had glorified the Son by giving Him the authority to give eternal life to all individuals whom the Father had given to the Son (cf. Matt. 28:18). The Father had given Him this authority before Creation (cf. Ps. 2). It was the basis for Jesus' request in verse 1. Both verses 2 and 3 are explanatory and consequently somewhat parenthetical. Jesus referred to believers as those whom the Father had given Him five times in this prayer (vv. 2, 6 [twice], 9, 24).

17:3 Jesus proceeded to define the nature of eternal life. Eternal life is essentially knowing (Gr. ginoskosin, cf. Gen. 4:1 LXX; Matt. 1:25) God experientially through faith in His Son (cf. 3:5; Jer. 31:34; Hab. 2:14; Heb. 8:11). Jesus described it in terms of relationship rather than duration. Everyone will live forever somewhere. However the term "eternal life" as Jesus used it means much more than long life.

"Life is active involvement with environment; death is the cessation of involvement with the environment, whether it be physical or personal. The highest kind of life is involvement with the highest kind of environment. A worm is content to live in soil; we need not only the wider environment of earth, sea, and sky but also contact with other human beings. For the complete fulfillment of our being, we must know God. This, said Jesus, constitutes eternal life. Not only is it endless, since the knowledge of God would require an eternity to develop fully, but qualitatively it must exist in an eternal dimension."⁵¹⁷

Jesus described the Father here as the only true God. He is knowable only through Jesus Christ whom He sent (cf. 1:18; Matt. 11:27). We sometimes say that it is a blessing and an inspiration to know certain people. This is all the more true when we know God. Knowing Him changes us and introduces us into a different quality of living.⁵¹⁸

17:4-5 Jesus had glorified the Father by all that He had done in His incarnation. Jesus probably intended to include His death, resurrection, and ascension, to which He referred proleptically here (cf. 19:30). Jesus' crucifixion was a foregone certainty because of His commitment to do the Father's will (Phil. 2:8). Now He asked the Father to glorify the Son by all that the Father would do in exalting the Son. Thus Jesus essentially restated the request of verse 1. He wanted to return to the condition in which He existed with His Father before His incarnation. This request presupposes Jesus' preexistence with the Father and His equality with the Father (10:30). Really Jesus requested His own glorification.

Constable: Joh 17:6-19

2. Jesus' requests for the Eleven 17:6-19

Jesus' glorification depended on the well-being of those whom the Father had given to Him (v. 2). Consequently Jesus prayed for them too. He made several requests for them but first expressed the reasons He was praying for them and why He wanted the Father to grant His requests.

The length of this section of the prayer suggests that Jesus had greater concern for His disciples' welfare than for His own.

"Jesus prayed for His disciples before He chose them (Luke 6:12), during His ministry (John 6:15), at the end of His ministry (Luke 22:32), here (John 17:6-19), and later in heaven (Rom. 8:34; Heb. 7:25)."⁵¹⁹

Moreover in view of their weaknesses they were in great need of God's grace to sustain them in the future. It was God's keeping power rather than their strength that made Jesus' confident as He prayed for them.

Constable: Joh 17:6-11

The bases for these requests 17:6-11a

17:6 Jesus viewed these disciples as those whom God had given to Him out of the world (cf. 6:37; 15:19), not as those who had chosen to follow Him. This viewpoint accounts for Jesus' confidence as He anticipated their future. They belonged to God, and God would therefore protect them. Jesus had revealed God to them. The name of God summarizes everything about Him (cf. Exod. 3:13-15; Isa. 52:6). Manifesting the name of God to people means revealing His essential nature to them. The Eleven had kept God's word by believing on and following Jesus even though they were not consistently obedient.

17:7-8 There was much that the Eleven did not yet understand, but they did believe that Jesus had come from God and that His utterances (Gr. rhemata) were God's words. Commendably they accepted Jesus' teachings even though they did not understand them fully, and what they understood they believed. Jesus' unusual phrasing stresses His unity with the Father.

"As long as we stay with the figure of the Galilean Jesus (perhaps romanticizing over the beauty of his holiness and lowliness) so long we miss what really matters. What is central is that all that we see in him is of God. It is not so much the Man of Galilee as the eternal God on whom our attention should rest."⁵²⁰

17:9-10 Because the Eleven had believed on Him Jesus made request for them, not for the world, at this point. The basis for that request was that these disciples belonged to God, so their welfare was His special interest. Those who belong to the Father belong equally to the Son. Thus Jesus claimed equal concern for the Eleven with the Father. This is another claim of equality with the Father. Glory had come to Jesus through the faith of the Eleven, as it had not come from the world.

17:11a Jesus also explained that He was praying for these disciples as He was because He was about to depart from them and return to the Father. They needed the Father's added grace because they would no longer have the Son's encouraging presence with them as they lived in the hostile world.

Constable: Joh 17:11-16

The request for protection 17:11b-16

17:11b The title "Holy Father" appears only here in the fourth Gospel and is a reminder of both aspects of God's nature. It balances ideas of ultimate purity with intimate paternity and so prepares for what lies ahead, namely the need for loving sanctification (vv. 17-19). The Father's holiness serves as a model for the holiness of disciples (cf. Lev. 11:44; Matt. 5:48; 1 Pet. 1:16). The reason Jesus and disciples can be holy is that the Father is holy.

Jesus asked His Father to keep these disciples "in your name" (Gr. en to onomati sou). The NIV interpreted this phrase to mean "by the power of your name" (cf. Ps. 20:1; 54:1; Prov. 18:10).⁵²¹ However the preposition en may be locative instead of instrumental in mood. In that case the idea would be "keep them in your name," meaning keep them loyal to you.⁵²² Some commentators argued that both ideas were in Jesus' mind.⁵²³ The context favors the second view. Loyalty seems to be the objective of the keeping and the dominant idea, not the means to it, namely the Father's power. The name that the Father had given to the Son probably refers to the revelation of God's character that Jesus had manifested (vv. 6-8; cf. 1:18; 14:9).

The ultimate end of God keeping these disciples loyal to the revelation that Jesus had given them was they they might experience unity. They would be one with one another as well as one with the Son and the Father if they remained loyal to Jesus' revelations. Projecting this idea further we can see that the Scriptures are the basis for the unity of believers with one another and with God.

17:12 Jesus had kept these disciples loyal to God and had protected them from external attacks while He was with them. The only exception was Judas Iscariot who was always the traitor that the Old Testament had predicted would betray the Messiah (Ps. 41:9; 69:25; 109:6-8; cf. John 13:18). His defection did not prove Jesus a failure but Scripture trustworthy. Jesus did not include Judas in His requests for the Eleven.

The term "son of perdition" (Gr. ho huios tes apoleias, NIV "the one doomed to destruction") could describe Judas' character (cf. Isa. 57:4) or his destiny (Isa. 35:4). He had a perditious character and would end in perdition, but the second idea seems to be stronger in the context. Perdition in the New Testament usually refers to eschatological damnation (cf. Matt. 7:13; Acts 8:20; Rom. 9:22; Phil. 1:28; 3:19; 1 Tim. 6:9; 2 Pet. 2:1; 3:7; Rev. 17:8, 11).

The only other occurrence of the title "son of perdition" occurs concerning the Antichrist (2 Thess. 2:3). This fact has led some interpreters to conclude that the Antichrist will be the resurrected Judas Iscariot. However, God will not resurrect unbelievers until the end of the millennium (Rev. 20:11-15), but the Antichrist will appear and carry out his work during the Tribulation that will precede the millennium (cf. Rev. 13:1-10; 19:19-21).

17:13 Jesus had protected the Eleven while He was with them in the world, but now He was about to leave them and return to the Father. Therefore He gave these teachings and offered these petitions that they might share the fullness of His joy after He had departed (cf. 15:11; 16:22, 24).

17:14 The revelations and teachings that Jesus had given the Eleven would be the basis for their remaining loyal, safe, and joyful. Nevertheless the world would hate them because they were no longer of the world even as the world hated Jesus because He was not of the world. The idea is not so much that the disciples' outlook was different than the world's but that their origin and character were since they had believed in Jesus.⁵²⁴ Jesus spoke of the Father and the world as opposing loyalties (cf. 1 John 2:15).

Jesus was apparently saying some of these things in prayer for the disciples' benefit, as He had earlier prayed with the onlookers at Lazarus' tomb in view (cf. 11:42).

17:15-16 Jesus' was not asking the Father to remove the Eleven from the hostile world as He was about to leave it. He was petitioning Him to keep them loyal to Himself while they continued to live in it. Jesus repeated the thought of verse 14b in verse 16 to stress the disciples' essential distinction from the world. It was, therefore, protection from "the evil" (Gr. ek tou ponerou) in the world that they needed. This phrase could mean evil generally, or it could be a reference to the evil one, namely Satan. Other occurrences of the phrase elsewhere encourage us to interpret it as referring to the devil here (cf. Matt. 6:13; 1 John 2:13-14; 3:12; 5:18-19). Even though Satan now stands condemned, He still controls the world (1 John 5:19).

Throughout church history Christians have sought relief from the world's hatred by withdrawing from it socially, and in other ways, or by compromising with it. Some individuals tend to withdraw from a disagreeable and dangerous environment while others prefer to blend into it. Jesus' will, however, was that His disciples should do neither of these things. He wanted them to remain loyal to God while continuing to participate in the amoral aspects of its life. Our sense of mission and our sense of identity should control our desire for comfort.

"Christians must not take themselves out of the world but remain in meaningful contact with it, trusting in God's protection while they witness for Jesus."⁵²⁵

Constable: Joh 17:17-19

The request for sanctification 17:17-19

17:17 "To sanctify" (Gr. hagiazo) means to set apart for God's service (cf. Exod. 28:41; Jer. 1:5). Jesus is the perfect example of a sanctified person. He devoted Himself completely and consistently to God's will for Him. Sanctification in John's Gospel is always for a mission.⁵²⁶ The means of the disciples' sanctification was the truth, which Jesus explained was God's Word. Jesus came to reveal God's word to humankind (1:1, 14; 14:6), and the Spirit would help His disciples understand it (15:13). It is both personal and propositional. It comes to us through the living Word of God, Jesus Christ, and the written Word of God, Scripture.

The way Jesus asked the Father to sanctify the disciples was by using His word. This means that it is essential for disciples to know, understand, believe, and obey the revelation that God has given us. The words of God that Jesus revealed and that stand recorded in the Bible are the key to believers' practical sanctification. Practical sanctification involves separation unto God from the world, the evil one who controls it, and the lies that He promotes that the world believes.

"With the mind, we learn God's truth through the Word. With the heart, we love God's truth, His Son [cf. 14:6]. With the will, we yield to the Spirit [of truth, cf. 14:17; 16:13] and live God's truth day by day. It takes all three for a balanced experience of sanctification."⁵²⁷

17:18 Jesus next explained the purpose of the sanctification that He requested for His disciples. He had sent them into the world with a mission (cf. 13:20; 15:26-27; 20:21). Similarly the Father had sent the Son into the world with a mission (10:36). In both cases sanctification was essential for the success of the mission.

Comparison with verse 20 shows that in verses 6-19 Jesus was praying specifically for the Eleven. However, we should not regard what He requested for the Eleven as restricted to them exclusively. The change that takes place in verse 20 is not from one group of believers to another as though they were in separate containers. It is rather a broadening of the field from the Eleven to those that would follow them. Thus it is understandable that when Jesus prayed for the Eleven He would pray for some things that not only they but their successors would need. Clearly all subsequent believers would need sanctifying by God's Word so they could achieve their mission, as the Eleven did.

17:19 Jesus did not mean that He intended to make Himself more holy than He already was since this would have been impossible. He set Himself apart to do God's will partially for the sake of His disciples. He is our example of perfect sanctification, and His sanctification makes ours possible. Without the sacrificial death of Jesus there would be no salvation and no mission for us. There would be no sanctification for us either. One of the purposes of Jesus' death was to set believers apart to God and His mission for them to function as priests in the world.

College: Joh 17:1-26

JOHN 17

5. Jesus' Prayer (17:1-26)

This chapter is often known as Jesus' " high priestly" prayer in which Jesus assumes a mediator role for his disciples according to the pattern of Jewish high priests. Many commentators have noticed parallels between this prayer and the prayer a high priest might have offered before sacrifice on the Day of Atonement. This begins with Jesus' prayer for himself, and advances outward in ever widening waves:

Prayer for Jesus, the Son (vv. 1-5)

Prayer for Jesus' Disciples (vv. 6-19)

Prayer for Future Disciples (vv. 20-23a)

Prayer for the Unbelieving World (vv. 23b-26)

Jesus was certainly a man of prayer. He was known to isolate himself for prayer (Mark 1:35; Luke 5:16) and sometimes to spend all night in prayer (Luke 6:12). Yet we have surprisingly few examples of the wording of Jesus' prayers. Among the most extensive of Jesus' recorded prayers are the " Lord's Prayer" (Matt 6:9-13; Luke 11:2-4) and the Gethsemane prayers (Matt 26:39,42; Mark 14:35-36; Luke 22:42; cf. Heb 5:7). John 17 is certainly the most extensive single prayer of Jesus found in the New Testament.

For His Glorification (17:1-5)

¹ After Jesus said this, he looked toward heaven and prayed:

" Father, the time has come. Glorify your Son, that your Son may glorify you. ² For you granted him authority over all people that he might give eternal life to all those you have given him. ³ Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent. ⁴ I have brought you glory on earth by completing the work you gave me to do. ⁵ And now, Father, glorify me in your presence with the glory I had with you before the world began.

17:1a. Jesus' prayer posture is recorded here and worth noting. Whereas moderns assume that bowed heads and closed eyes are the proper praying position, Jesus prays with his head tilted up and his eyes open. While there is no way to know for sure, it is likely that Jesus and the disciples would have been standing for this time of prayer.

17:1b-5. The prayer is addressed to God as Father , the usual way for Jesus to begin prayers in the Gospel of John. This is more than intra-Trinity communication between the first and second persons of the Godhead, but rather an affirmation of Jesus' humanity. It is normal and appropriate for humans to address God as " Father," as Jesus has well taught us. He is our perfect and eternal spiritual Father, our loving yet all-powerful Master.

This section of prayer begins and ends with the theme of glorification. As already discussed, the " glorification" of Jesus is generally a reference in John to his death, resurrection, and exaltation. There is no more time for preparation or planning because Jesus acknowledges that the time has come (cf. 13:1). The final sequence of events is ready to begin. Jesus also prays about the other side of the plan: God's glorification. The defeat of death in the resurrection will be completing the work you gave me to do , and will bring glory to God.

While the actual completion of this work is yet ahead for Jesus, his obedient submission to God's will is a necessary part of this victory. No human being knows for sure how he or she will respond in times of trial and temptation in advance. The proof is in the testing. The human Jesus must also meet the challenge of temptation. Will he avoid the cross and therefore thwart God's purposes for the salvation of the world? While this seems unthinkable to Christians, the true humanity of Jesus must have made the refusal of the crucifixion a possibility. Jesus' earlier statements reveal to us that this was on his mind. In 12:27 he cried out,

Now my heart is troubled, and what shall I say? " Father, save me from this hour?" No, it was for this very reason I came to this hour.

In the Synoptic Gospels the human Jesus pours out his fears to God in the Garden of Gethsemane prayers (e.g., Mark 14:36). In the end, however, Jesus is obedient to God, and therefore wins a victory over human selfishness. As the author of Hebrews puts it,

Although he was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him (Heb 5:8).

Therefore, if Jesus' glorification functions as the beginning and ending brackets of this section, the work of Jesus is the inner section. The supreme result of Jesus' death/glorification is in its work of atonement. In this sense, Jesus is able to " complete his work" by giving eternal life . The conditions of this " eternal life" are given in verse 3, an intimate, personal knowledge of both the Father and Jesus. We are surprised to hear Jesus refer to himself in the abstract here, know . . . Jesus Christ , and it almost sounds as if someone else is talking. Some of this is due to the clumsiness of the NIV translation at this point, however. We would follow the sense of the original text better if we translated the second part of verse 3 this way, " that they might know you, the only true God, and the one whom you sent, Jesus Christ." This is the common and beautiful language of prayer.

A potential theological difficulty is presented by Jesus' statement in verse 2 that eternal life is to be given to all those you have given him . This sounds suspiciously like " unconditional predestination," the view that salvation is determined wholly by God apart from the human will. While there are many in the Christian world that hold to this doctrine without reservation and are therefore comfortable with seeing predestination here, there are others who reject the doctrine completely, and fight to keep it out of the interpretation of verse 2. Perhaps neither is justified here. If Jesus has authority over all people ," then who is excluded from " those whom you have given him" ? Jesus gives eternal life to all who believe, who truly know the only true God and his Son, Jesus Christ. Certainly there is a narrowing of those who will be saved from the larger category of " all people," but this reduction does not necessarily imply a predetermined selection by God. This is clarified below when Jesus identifies the " ones given to him" as those who " have obeyed your word" (v. 6).

For His Disciples (17:6-19)

⁶" I have revealed you ^a to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. ⁷ Now they know that everything you have given me comes from you. ⁸ For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me. ⁹ I pray for them. I am not praying for the world, but for those you have given me, for they are yours. ¹⁰ All I have is yours, and all you have is mine. And glory has come to me through them. ¹¹ I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name - the name you gave me - so that they may be one as we are one. ¹² While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.

¹³" I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them. ¹⁴ I have given them your word and the world has hated them, for they are not of the world any more than I am of the world. ¹⁵ My prayer is not that you take them out of the world but that you protect them from the evil one. ¹⁶ They are not of the world, even as I am not of it. ¹⁷ Sanctify ^b them by the truth; your word is truth. ¹⁸ As you sent me into the world, I have sent them into the world. ¹⁹ For them I sanctify myself, that they too may be truly sanctified.

The second section of Jesus' prayer is for his disciples. They must " remain in the world" even after Jesus departs (v. 11). In this part of the prayer Jesus repeats several of the teaching points given to the disciples in chapters 14-16, including: their belief that Jesus came from God (16:30), the promise of complete joy (16:24), and the coming hate of the world (15:18).

17:6. This verse contains a very important theological term translated revealed in the NIV. The Greek verb used is fanerovw (phaneroô), and means to " reveal" or to " show." Jesus now can say that he has " revealed" God (literally, " your name," see NIV footnote). This was done through his miracles (2:11; 9:3), and because of Jesus' intimate knowledge of God (1:18). This concept of " making God known" acts as an inclusio , bracketing the entire section of the prayer concerned with those other than Christ himself. Jesus begins by praying, " I have revealed you . . ." (v. 6). He ends by saying, " I have made you known . . ." (v. 26).

For discussion of the identity of the ones " given to Jesus," see the above comments on this phrase from verse 2. It should be noted that in this section " the ones given to Jesus" refers to the twelve disciples, who were doubtlessly chosen through the providential direction of God.

17:7-11. The primary thrust of this passage is to describe the believing state of the disciples. Their faith has made them ready, and contributes to it being the " right time." They are ready to be entrusted with the ministry that Jesus will leave to them. They have believed that Jesus came from the Father (v. 8), and that his message was God's message (v. 7). Even though this faith may not be perfect, it is sufficient for the hour (cf. 16:31-32).

A difficult phrase is found in verse 10, glory has come to me through them. Even the KJV translation, " I am glorified in them," is preferable to the NIV at this point, but an even better version is achieved if we render the " in them" with the Greek instrumental sense. This would yield, " I am glorified by them." The emphasis is not upon Jesus' receiving human recognition because of the faithful deeds of his disciples (as suggested in 13:35). Jesus is making a statement about the faith of the disciples. They have progressed in their understanding of his identity so that they have begun to " glorify" him, i.e., treat him with Godlike respect. They have recognized that he is more than a simple Galilean carpenter. He is the Son of God.

17:11-12. Jesus also prays for the protection of the disciples. Without his constant companionship and leadership, they will need to lean upon God with complete faith. Jesus also describes a protective strategy for the disciples. They must be one . This unity is like the unity Jesus and the Father enjoy, a deep spiritual oneness that is not negated by fighting and hostility. The unity of the apostolic community was essential to the early success of the Gospel. The motto, " United we stand, divided we fall," is nothing new, and constitutes a necessary outlook for the disciples of Christ (cf. Phil 2:2). The theme of unity will be developed further in verses 22-23.

17:13. The section of verses 13-19 takes on a more " high priestly" tone as Jesus prays pointedly about the sanctification of the disciples. Sanctification is simply to become holy. Holiness is a theme throughout this prayer (e.g., God is called " Holy Father" in v. 11). Even though the term " sanctify" is not used until verse 17, there are several aspects of holiness portrayed in these earlier verses. The first comes in this verse, Jesus' desire that they have the full measure of my joy within them . As mentioned in the comments under 16:23-24, there is an intended connection between Jesus' promise of " joy" and his promise of the Holy Spirit. To have complete inner joy for the believer is part of the presence and ministry of the Holy Spirit. This relationship of joy is the disciples' direct connection with God while they remain behind in the sinful world. Through the Holy Spirit the disciples are to be " sanctified by joy."

17:14-16. A second aspect to the sanctification of the disciples is in their forced separateness from the world. While they remain in the world, the world has hated them because, as Jesus reminds them, they are not of the world . A central element to the concept of holiness is to be separate. Note the words of Leviticus 20:26, " You shall be holy to me; for I the LORD am holy , and I have separated you from the other peoples to be mine (NRSV)." The paradox of discipleship is to remain " in the world" but " not of the world" (v. 11 and vv. 14,16). How does one remain holy in a world that laughs at holiness? It is a great temptation for Christians to withdraw from the world and its painful sinfulness, to live, work, and study in a " Christian environment." While this is sometimes necessary and has advantages, we should remember that Jesus left his disciples in the world for a purpose. Jesus pointedly says, My prayer is not that you take them out of the world . . . . Disciples must remain separate from worldly attitudes that accept sin without a whimper, and struggle to remain spotless in a very dirty world. This is sanctification by separation.

A third way that Jesus prays for the sanctification of his disciples is by his plea for their protection. What good does it do to be clean if you cannot stay clean? Likewise, what good does it do to be made holy if you cannot remain holy? Specifically, this is for protection from the evil (= unholy) one . Earlier, Jesus ties this protection to the power of God's holy name (v. 11). In the Old Testament acting in an unholy manner was sometimes seen as a profaning of God's holy name (e.g., Lev 20:3; 22:2; Ezek 20:39; Amos 2:7). Elsewhere, the name of God is seen as having protective value (e.g., Ps 5:11; 20:1). God's protection from the evil one (Satan) allows the disciples to remain holy. This is sanctification by protection.

17:17. A fourth way that Jesus prays for the holiness of the disciples is through the sanctifying power of the word of truth. This, too, is tied to the Holy Spirit, who is repeatedly referred to as the " Spirit of truth" in the Farewell Discourses (14:17; 15:26; 16:13). The Holy Spirit, working through God's word, has a purifying and sanctifying effect upon the disciples (cf. Heb 4:12). This is sanctification by truth.

In this verse the verb " sanctify" appears for the first time in the prayer. This is the Greek verb aJgiavzw (hagiazô), occurring here and twice in verse 19. While hagiazô is justifiably translated " sanctify" here, it is derived from the same root as the Greek word for " holy" (a{gio", hagios ) and might be better understood as " make holy." Jesus has given four aspects of holiness: joy, separateness, protection, and truth.

17:18-19. Jesus now uses very priestly sounding language. He sanctifies himself, then he sees to the sanctification of his associates. His sanctification is doubly important because he will act as both the priest and the sacrifice in the coming crucifixion. As the author of Hebrews puts it, " He sacrificed for their sins [acted as a priest] once for all when he offered himself [acted as a sacrifice]" (Heb 7:27).

This section of the prayer ends with the reference to the sending of the disciples. Jesus was sent so that he might send others (cf. 20:21). The disciples are to be sent into the world , and this is why their sanctification is so important. For them, loss of holiness is a loss of purpose and mission. They must have the protective holiness of God so that, as Paul says, " when the day of evil comes, you may be able to stand your ground" (Eph 6:13). Lack of holiness always obstructs and compromises the ministry of the disciples of Christ. Loss of holiness is a loss of joy and truth, and too often results in a complete casualty in the battle. Personal sanctification is a protective shield against the sinful landmines of the world.

For Those Who Will Believe (17:20-26)

For Unity (17:20-23)

²⁰" My prayer is not for them alone. I pray also for those who will believe in me through their message, ²¹ that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. ²² I have given them the glory that you gave me, that they may be one as we are one: ²³ I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me.

The third and final section of the prayer is for future believers and, by extension, for the world to which they will witness. This is a key text for Christians concerned with the unity of the church, and has been used extensively by ecumenical groups and by those interested in eliminating divisions within the church.

17:20. Jesus' words make it clear that there is a larger vision for the church beyond the small group of disciples in the Upper Room. The future will see people come to faith not by directly witnessing the miracles of Jesus, but by the testimony of the disciples, their message . The community of believers was not to end with the death and resurrection of Jesus, but to continue to a second, third, and fourth generation of disciples even down to the present day. The workings of this plan are explained by the author of Hebrews, who spells it out this way, " This salvation, which was first announced by the Lord, was confirmed to us [second-generation believers] by those who heard him [original disciples]" (Heb 2:3).

17:21. This is the key verse for the advocates of Christian unity. It gives both the basis and the purpose for unity. The basis is that Christian believers are united through their relationship to Christ. This is a deep, personal, even mystical relationship, a spiritual bond akin to the relationship between the Father and Son. As we are all united to the same Christ, we are all part of the same family. Christ is not like the bigamist husband who has many different wives and families who do not know about each other. Christ has only one bride, only one church.

But some might ask, which church is that? Is it the Roman Catholic Church, the Orthodox Church, the Church of England, the Coptic Church, the Church of South India, the Church of Canada, or my little church down the street? This is a very difficult question to answer honestly. The answer is that Christ's church is all of these and yet none of these. Christ's church is found wherever there are true and faithful disciples, those who keep his words and model his love. Those may be found in any of the above named groups, but membership in them does not constitute a genuine disciple. Christ's disciples will be known by their love for one another (13:35), and by their loving and obedient devotion to Christ as Lord (14:15).

If relationship to Christ is the basis for unity, what is the purpose? This is also explained in this verse. The unity of the church is essential if its testimony to the world is to be believed. As the old motto states, " When the church is one , the world will be won ." On a practical level we should not assume that a unified church would result in immediate conversion of every person in the world. But we know from experience and from church history that a divided church is always crippled in its presentation of the gospel. The unbeliever asks, why do I want to be a Christian if Christians are always fighting among themselves?

Although there have long been advocates of unity within the church, the sectarian spirit of others has often overshadowed unity efforts. At the close of the twentieth century, a growing number of believers are disgusted by the continuing sectarianism in the Christian world. Yes, sectarianism is alive and well. If it is the will of God that the church be one, division within the church is sinful disobedience. Bickering and division is all too easy, unity takes work. It is encouraging that the younger generation of Christians demonstrates an unwillingness to tolerate this divisive spirit, and an utter lack of understanding as to why it is so important to some. Perhaps older Christians should learn from them. The unity of Christians may happen yet, despite our best efforts to thwart it.

17:22-23. These verses are a restatement of verse 21 with a couple of new twists. First, Jesus promises to give future believers glory . What does he mean by this? We have already seen that " glory" is often code-language for the death, resurrection and exaltation of Jesus. This is the meaning here, too, but from a slightly different angle. The community of disciples is granted the " glory" of Jesus in that they are entrusted with the glorious message of his triumph on the cross. As Bultmann says, " he has given them his [glory] means that after his departure they are to represent him in the world; it means that the 'history' of Jesus will not become an episode in the past, but will remain continually present in the world as the eschatological event in the eschatological community."

A second new element in this section is Jesus' desire that the complete unity of his believers would be a testimony to the world of the great love of God shown to them. They will be united in love, and this unity will be a powerful attraction to a world starved for love.

For Seeing Jesus' Glory (17:24-26)

²⁴" Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.

²⁵" Righteous Father, though the world does not know you, I know you, and they know that you have sent me. ²⁶ I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them."

17:24. Jesus now turns to the ultimate destiny of believers, their future with him. In this state they will be able to see him in his full glory , without any constraints imposed by his humanity. John gives a clearer picture of this elsewhere in his vision of the New Jerusalem, where " the city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp" (Rev 21:23).

This verse also contains an interesting theological insight into the eternal relationship between the Father and the Son. Jesus speaks of this as being a relationship based on love, a love that extends back before the creation of the world . The language here does not refer to the creation of the earth, but of the universe. This is an affirmation of the uncreated nature of Jesus, and an important text in refuting the " Arian" heresy (the belief that Christ is a divine but created being). The exaltation of Christ after the resurrection will not be just his elevation to a position of glory. It will be a return to the glory that was his since before created time began.

17:25-26. Jesus ends the prayer by addressing God one last time. First he addressed God as " Father" (v. 1, repeated in verses 21 and 24). Then he addressed God as " Holy Father" (v. 11). Finally, he addresses God as Righteous Father (v. 25). His designation of the Father as righteous (divkaio", dikaios ) could be translated as " Just Father" or " Father of Justice." It places an emphasis upon God as Judge, the one who will finally reward or condemn believers and nonbelievers.

Jesus summarizes his entire mission in very simple terms here. We might highlight it this way. Problem: world does not know God. Solution: Jesus knows God, and can therefore reveal God to the world. Implementation: Jesus has gathered disciples who believe he came from God, and has revealed God to them. Maintenance Plan: Jesus will continue to reveal God to the world through the community of believers.

The stage is now set for the final drama, the passion of Christ.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 17:1-26

CXXII.
THE LORD'S PRAYER.
(Jerusalem. Thursday night.)
^dJOHN XVII.

   ^d1 These things spake Jesus; and lifting up his eyes to heaven [the action marked the turning of his thoughts from the disciples to the Father], he said, Father, the hour is come [see Mat 28:18). All humanity was given into his hands that he might give life to that part of it which yielded itself to him in true discipleship.]  3 And this is life eternal, that they should know thee the only true God, and him whom thou didst send, even Jesus Christ. [God is revealed in Jesus Christ: Jesus had just prayed for his glorification that the Father may be fully revealed in him. The revelation of God is the first step toward the attainment of eternal life. The inner reception of that revelation by a daily conformity to it is the second step. As we actually live God's life we come to know him; but we cannot attempt to live his life without a revelation.]  4 I glorified thee on the earth, having accomplished the work which thou hast given me to do.  5 And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was. [679] [As the hour for finishing his work had arrived, Jesus speaks of it as already finished. As he had finished that for which he had emptied himself of his glory and entered the world, he asks that now, on his departure from the world, he may be reinstated and permitted to assume again that which he had laid aside. Paul's words are commentary on these two verses (Phi 2:5-11). Thus Jesus ends the first division of his prayer which is a petition for himself, for the glory of the Father, and the good of the world. The second division which follows is a fourfold plea for the disciples which he then had, followed by petitions in their behalf.]  6 I manifested thy name unto the men whom thou gavest me out of the world: thine they were, and thou gavest them to me [As a first plea or reason why the Father should bless the disciples of the Son, the Son urges that they are his property by gift of the Father. The Father is possessor of all humanity as the Creator; the Son by gift from the Father possesses the believing portion of humanity as its redeemer]; and they have kept thy word.  7 Now they know that all things whatsoever thou hast given me are from thee:  8 for the words which thou gavest me I have given unto them; and they received them, and knew of a truth that I came forth from thee, and they believed that thou didst send me. [As a second reason for blessing the disciples Jesus pleads their reception and retention of the truth which the Father had sent him to reveal, and the resulting knowledge and faith. The truth revealed by Jesus was so palpably divine that the disciples could know that its bearer came from heaven. But whether that bearer came of his own volition or as a commissioned messenger of the Father they could not know. But where knowledge was impossible, they trusted to Jesus and believed.]  9 I pray for them: I pray not for the world, but for those whom thou hast given me; for they are thine:  10 and all things that are mine are thine, and thine are mine: and I am glorified in them. [As a third plea he urges the joint possession which the Father held with [680] him in the disciples, and the further fact that the Son was glorified in the disciples.]  11 And I am no more in the world, and these are in the world, and I come to thee. [As a last plea he urges the necessity of the Father's care over the disciples since the Son will be no longer in the world to care for them.] Holy Father, keep them in thy name which thou hast given me, that they may be one, even as we are. [Our Lord's first petition grows out of his last plea. His departure would tend to scatter the disciples; they had been united by faith in the name of Christ, that is, by the divine power given of God and revealed in Christ (Exo 23:21, Isa 9:6, Jer 23:6), and Jesus asks that they may be still so kept, and that their unity may be as perfect as that subsisting between the Father and the Son.]  12 While I was with them, I kept them in thy name which thou hast given me: and I guarded them, and not one of them perished, but the son of perdition [literally, son of perishing]; that the scripture might be fulfilled. [Psa 41:9. Jesus emphasizes the fervency of his petition by urging his own conduct as to that which he asks. He asks the Father to care for those for whom he had himself been so painstakingly careful that not one had been lost, save him whom it was impossible to save, and whose loss the Scripture had predicted -- a loss in no way chargeable against the loving fidelity of the Good Shepherd.]  13 But now I come to thee; and these things I speak in the world, that they may have my joy made full in themselves. [Being about ready to depart from the world, Jesus had taught and prayed for his disciples that they might be brought into a oneness with the Father similar to that which he himself enjoyed, and the consequent joy which filled his own life might in some measure fill theirs also. This also was part of his care for them.]  14 I have given them thy word; and the world hated them, because they are not of the world, even as I am not of the world. [An additional reason for the Father's care is here presented. The reception of the Father's word had brought upon them the hatred of the world, thereby increasing their need of a [681] heavenly blessing, as a counter-balance to the curse of the world. Jesus as advocate gives potency to his petitions as to the sufferings of his disciples by suggesting that he has himself shared them -- Heb 2:10-18.]  15 I pray not that thou shouldest take them from the world, but that thou shouldest keep them from the evil one. [The care which he asks in protection in, and not removal from, the world. It is best both for the Christian and for the world that he should remain in it. The world is blessed by the Christian's presence (Mat 4:14-16), and abiding in the world affords the Christian an opportunity of conquest and reward -- Rom 8:37, Rev 2:26, Rev 3:21.]  16 They are not of the world even as I am not of the world.  17 Sanctify them in the truth: thy word is truth.  18 As thou didst send me into the world, even so sent I them into the world.  19 And for their sakes I sanctify myself, that they themselves also may be sanctified in truth. [To sanctify means to set apart to a holy use. As Jesus himself had been set apart as God's messenger to the world, so he had set apart the apostles as his messengers to it. This setting apart was not a formal, empty act, but was accomplished by God's imparting or developing a fitness in the one sanctified to perform the duties for which he was set apart. Fitness in this case would be imparted by imbuing the apostles with the Spirit of truth. Jesus had set himself apart (Heb 9:14), that the apostles might follow his example -- 2Co 5:14-17 (and also the church -- Phi 2:5, Rom 12:1, Rom 12:2), that thereby the world might be saved. Our Lord's prayer as to the apostles is, therefore, a threefold petition, viz.: that they may be kept in unity, kept from the world and the devil, and that they may be set apart and equipped for the gospel service. We come now to the third division of the prayer wherein he asks for blessings upon future believers.]  20 Neither for these only do I pray, but for them also that believe on me through their word;  21 that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us: that the world may believe that thou didst send [682] me. [Here again the first petition is for unity, and again the unity subsisting between the Father and the Son is designated as the kind desired. That future disciples may understand the nature of this unity, Jesus sets it forth in an amplified statement, which reveals the fact that he does not ask for a unity similar to that subsisting between the Father and the Son, but for that very unity itself enlarged and extended so as to become a triple instead of a dual unity by the comprehension of the disciples within its compass. As a reason why the Father should bring about this unity (and a reason also why all Christians should work for it), our Lord states that its attainment will result in the conversion of the world to the Christian faith.]  22 And the glory which thou hast given me I have given unto them; that they may be one, even as we are one [Jesus here states that to bring about the unity which he here prays for he has bestowed upon the disciples the glory which the Father had bestowed upon him. The glory mentioned was that of being the Son of God (Mat 3:17, Joh 1:14, Heb 1:5, Heb 3:6), which glory Jesus imparts to his followers (Joh 1:12, 1Jo 3:1). In other words, he made us his brethren that we might be united in one great household (Rom 8:29, Eph 1:10, Eph 2:19, 1Jo 3:9, 1Jo 3:10, 1Jo 4:8, 1Jo 4:16). A true comprehension of the Fatherhood of God and our brotherhood in Christ must result in unity];  23 I in them, and thou in me, that they may be perfected into one; that the world may know that thou didst send me, and lovedst them, even as thou lovedst me. [He here states that the perfect unity of the church and the putting forth of its power in harmonious effort to convert the world will be equivalent to a demonstration of the truth of his divine mission. 1Jo 3:2). The second petition of Jesus, therefore, in no way savors of a vainglorious desire that his disciples may behold him to lead them to admire him, but a wish that they may participate in the heavenly state, and know the Sonship of Jesus and all its attendant blessedness by, in some measure, participating in it.]  25 O righteous Father, the world knew thee not, but I knew thee; and these knew that thou didst send me;  26 and I made known unto them thy name, and will make it known; that the love wherewith thou lovedst me may be in them, and I in them. [In theses closing sentences Jesus blends his present and his future disciples. To his present disciples he had made known the Father's name, and to the future ones he would make it known. The knowledge which he had of the Father had been imparted to the disciples, and they had received it, and had thereby been in some measure fitted for the revelation of the glory for which he had just prayed. The world, on the contrary, had rejected Christ's revelation, and had refused to know God, and had thus become unworthy of the privilege here asked for the disciples. Jesus had revealed the Father while on earth that men might attain to the revelation of God in the hereafter, thus participating in the love which the Father has for the Son because the Son is spiritually in them. It is a significant fact that the two of the five petitions of this prayer are for Christian unity. It may be said generally of all [684] the petitions that they ask the Father to complete that which the Son has already begin and completed to the limit of his present circumscribed power.]

[FFG 679-685]

Lapide: Joh 17:1-23

1-25

CHAPTER 17

Ver. 1.— hese words spake Jesus, and lifted up His eyes to heaven and said, Father, the hour is come: glorify Thy Son, that Thy Son also may glorify Thee. These are the last words of Christ, when going to His Passion, and like the dying notes of the swan, are full of sweetness, love, and warmth. He teaches us (1.) when trouble is pressing on, to have recourse to prayer, and to ask God for strength to overcome it. (2.) That fathers both earthly and spiritual should, when going away or dying, commend their children to God in prayer. (3.) That preachers should study their discourses, so as to obtain both such power of speech as to move the hearts of their hearers, and so as to gain acceptance with them, that they may understand what they bear, and lovingly carry it out in their lives. "But no vain waste of words may have a place," says S. Cyril, xi. 14.

Lifted up His eyes.—To teach us, by using the same gesture, to lift up our heart to God.

Each word has its force. "Father." Christ prays as man, but as God-man: hypostatically united to God. He therefore calls God His Father, because He begat the Son as God, and hypostatically united to Him man's nature ( hominem ) which He assumed. The Name of Father invites to confidence and love; for what can a father deny his son? It also indicates majesty and power; for as S. Cyril says ( Thesaur, i. 6), "It is in God a greater thing to be the Father than to be Lord. Because as the Father He begat His consubstantial Son, but as Lord He made the creatures, who are infinitely inferior to Him."

Is come.—n the Greek it is in the past tense. It is, that is, the fitting time, almost the last hour of my liberty and life. My seizure, My passion, My cup and death are at hand, when I shall specially need, 0 Father, Thy grace and help. For then will My Godhead be especially hid, when I shall be nailed to the Cross, as a seditious person, and as aiming at being King of the Jews. I therefore pray Thee to wipe away this infamy, to manifest My Godhead and glorify Me. S. Augustine says ( in loc.), "This denotes that all time, and that what He would do at any time, or allow to be done, were all ordered by Him, who is not subject to time. The hour is come, not by the force of destiny, but by God's ordering. Be it far from our thought that the stars should compel the Maker of the stars to die."

Glorify Thy Son.— But what glory and glorification does Christ here ask for? (1.) Some understand. His Passion and death; this indeed was great glory to Christ. For by it He reconciled men to God, He abolished sin, He overcame the devil, He destroyed death, He procured for us life and glory. So Origen, Hom. 6 in Exod.; S. Ambrose, Hexam. iv. 2;  S. Hilary, Lib. iii. de Trinit., who says, "He was to be spit upon, to be scourged, to be crucified. But the Father glorifies Him by the sun withdrawing its light, by the earth trembling, by the witness of the Centurion." The cross therefore was in itself a dishonour to Christ, but in its fruits it was glorious.

(2.) S. Augustine ( in loc.) and Ribera consider that this glorifying of Christ was in His resurrection, ascension, His being seated at the Right Hand of the Father, and His sending the Holy Spirit. I offer Myself (He would say) to an ignominious death for Thy glory, and for the salvation of men, whom Thou hast chosen from all eternity. Do Thou glorify Me, that in My Passion I may appear as thy true Son; and afterwards rise again and ascend into heaven; that men, for whom I die, may thus believe in Me, that Thy Godhead, power, and goodness may be acknowledged, and that Thou mayest be adored by all. Hear S. Augustine: "If He is glorified in His Passion, how much more in His Resurrection? He says therefore, the hour is come for sowing in humility, delay not Thou the fruit thereof in glory." (3.) More correctly, and to the point. This glory was the manifestation of Christ, to be the Son of God. This was the end and scope of His Incarnation, as He explains in the next verse, and so its meaning is, Thou hast sent Thy Son into the world to redeem it. My Passion, whereby many will be offended and fall from Me, is at hand. I pray Thee, 0 Father, to glorify Me, that men may not contemn and despise Me for My death on the cross, but may acknowledge Me as Thy Son, and Very God, and thereby obtain grace, righteousness, and salvation." Christ asks that this purpose of God may be manifested to the world, to the end that this His mighty work may attain its end and object. Glorify Me then by miracles, the earthquake, the rending of the veil, the opening of the tombs, &c., by My speedy Resurrection, by My Ascension, the conversion of the whole world, that all may recognise Me as God, and the Saviour of the world.

It is clear then that all these three interpretations come to the same point. Glory and distinction mean the same thing, as is shown by many heathen authorities. It is also plain that this glorification properly relates to Christ's manhood, and that it should be acknowledged as united to the Godhead. Consequently it is an acknowledgment of His Godhead. For by its being made known to the world that Christ's manhood was united to the Godhead, it was made known also that God of His boundless mercy humbled Himself to be born, and to die for us from His supreme love for man.

Arius used to object. The Son seeks to be glorified by the Father, therefore the Father is greater than the Son.  S. Basil retorts by quoting the words which follow, "That Thy Son also may glorify Thee." The Son therefore glorifies the Father quite as much as the Father glorifies the Son. Morally, Christ teaches us here, that God turns into glory any ignominy which has been incurred for His name, and that the greater the ignominy, so much greater is the glory. And that ignominy is the true way to glory, according to the Apostle's words (Phi 2:7, seq.)

And in like manner, SS. Peter and Paul, having been evilly entreated and put to death by Nero, attained to the highest glory, so as to be lords not only of Rome but also of the whole world, and to have had their statues placed on the columns of Trajan and Antonine, in the place of these two Emperors.

The Gentiles had some faint notion of this. As Agesilaus said that the way to obtain undying glory was to despise death. And so also Alexander, Julius Cæsar, and many others, gained their renown in war by despising death ( see Horatius, Carm. i. 12).

Hence the Spaniards have an axiom to the same effect.

Apostolic men should be more ready to say the same, for what is earthly glory to heavenly, human to divine, temporal to eternal? See Rom 8:18. And the Apostle speaks elsewhere of the eternal weight of glory: For the Holy Trinity, all the countless angels, all the hosts of the blessed prophets, apostles, martyrs, confessors will glorify through all eternity the champions of virtue.

That Thy Son also may glorify Thee.— By showing that I am not a mere man, but the God-man, sent by Thee for the salvation of man. And I ask this, not for Myself, as being greedy of glory, but that it may come back to Thee, as the Fount and Author of all My glory, that so I may in turn glorify Thee by making Thee known to the whole world. Christ did this (1.) "Because when the Son is glorified the Father is glorified also," says S. Cyril; and so also S. Hilary ( Lib. iii. de Trinit.) says, "He shows that the virtue of the Godhead is the same in Both; for the glory of the Son is the glory of the Father." (2.) Because when this great mystery of godliness, viz., the Incarnation of the Word and by it the salvation and redemption of men, was made known, all who heard and believed it praised the boundless compassion, wisdom, and omnipotence of God the Father, which He manifested in this His, work. (3.)Christ especially glorified His Father by the living voice of His doctrine and preaching. For Christ preached the mystery of the Holy Trinity, and in many places of St. John He magnifies God the Father, saying that He was sent by Him, and ascribing to Him everything He had received. Hear S. Augustine ( in loc.), "God was known in Judea only, but it was by the Gospel of Christ that the Father was made known to the Gentiles. He saith therefore, Glorify Thou Me, raise Thou Me up, that through Me Thou mayest be made known to all the world."

Note the word "Thy Son;" for, as S. Hilary says ( Lib. iii. de Trinit. ), "There are many sons, but He was the proper, the Very Son, by origin, and not by adoption, in truth and not in name, by nativity and not by creation."

Ver. 2.— As thou hast given Him power over all flesh. Because Thou, 0 Father, hast given Me power over all men, give Me also the glory which is necessary for its exercise and proportionate to it, that, as My Power is more ample over all men, so may My glory be most ample and be spread over all nations. Just as a viceroy says to a king, As thou hast given me this delegated power, give me also the agents and means which are necessary to sustain it. But the power of Christ is over all men, not merely as He is God, but as He is man. For the Father hath subjected all men to Christ as man, as their Prince and Saviour, and has committed them all to His care and guidance in order that He may, as far as possible, labour to save them all. He has therefore put the salvation of all men into His hands. "All flesh" then means that the preaching of the gospel should extend to the whole world, says S. Chrysostom.

That He should give eternal life to as many as thou hast given Him. That is, that I should rightly exercise the power entrusted to me, viz., that I should bring all men, as far as lies in me, to eternal life; for this knowledge of My glory, which is faith in Me, is necessary for their attaining salvation. But thou wilt say, Christ gives not eternal life to all men; few are saved, the many are lost.  S. Chrysostom and Toletus reply, that Christ, for His part, gives eternal life to all, in giving His merits, His doctrine, His sacraments, His peace, and other means of salvation to all. And if they use them aright they will attain to eternal life. But because the many refuse to use them, it is by their own fault that more are lost than saved. Jansen adds that Christ more especially speaks of the predestinate only: for those did the Father give more especially to Christ ( see below, ver. 16). Christ therefore gives His elect eternal life in an effectual manner, but to the reprobate merely sufficiently so that these may be saved possibly, but they only will be saved actually.

Ver. 3.— But this is life eternal, to know Thee the only true God and Jesus Christ whom Thou hast sent. This saying agrees exactly with what precedes. Christ gives the reason for seeking to be glorified. Because this glorification is the knowledge of God and of Christ, which is the only way to eternal life. His argument is this, "Glorify Me, that I may glorify Thee, so that by this glorifying or manifestation they may attain eternal life." For life eternal consists in knowing Thee, and Jesus Christ whom Thou hast sent, in order that they who believe in Him may be saved. For no one can be saved, except by Faith in Christ.

This is life eternal. (1.)  S. Thomas ( Par. i . Quæst. xii. 4 and 6, and par. iii. Quæst. iii. art. 4, and Contra Gentes iii. cap. 61, and elsewhere), understands these words in their formal sense, and hence proves that the essence of beatitude consists in an act of the intellect, not of the will. And he thus explains it, "Glorify Me, that thus the faithful may obtain eternal life, which consists in knowledge, i.e., in the vision of the Father and the Son." (2.) Cajetan and Jansen think that "knowledge" in this place, is the knowledge both of the way and of the country. It therefore does not mean to "see Thee," which is the portion of the Blessed, but to know Thee, which belongs to those who are but on the way. For eternal life begins here by faith, and will afterwards be consummated in sight. (3.) These words must be explained literally in a causal sense. "This is life eternal, i.e., this is the cause of, the way to life eternal, to believe in Thee the only true God, and Jesus Christ whom thou hast sent." See Joh 3:16, Joh 6:47. The effect here is put for the cause, as in Joh 11:25: I am the Resurrection and the Life, i.e., I am the causes or the author of life, and also Joh 12:50; I know that His commandment is eternal life, i.e., the cause of it, and 1Jo 5:4 and S. Cyril (xi. 16) affirm that faith and the practice of true piety are the root and origin of eternal life. Faith is in truth the beginning of the Beatific Vision. For it produces hope, hope charity, charity good works, by which we obtain eternal life.

Lastly, S. Augustine thus combines these three meanings, "If the knowledge of God is life eternal, the more we advance in this knowledge, the more do we advance in eternal life. But this will be perfect, when there is no more death. There will then be the highest glorifying of God, because there will be the highest glory. But glory is defined thus, as the frequent speaking of a man with praise. But if a man is praised, when credit is given to what is commonly said of him, how shall not God be praised, when He is beheld? 'Blessed are they that dwell in Thy house: they will for ever praise Thee'" (Psa 84:4).

That they may know Thee, the only true God. Hence the Arians infer that Christ is not true God. In reply, (1.)  S. Augustine ( in loc.), Bede, and others, connect together Jesus Christ and the Father under the one term "Deity," and interpret thus, As the Father is true God, so is the Son also true God. (See S. Hil. lib. ix. de Isaiah.) The statement would otherwise be imperfect, for if we believed that the Father alone was true God, we could not have anything else to say about Jesus Christ, unless we understood that He was true God also. The Fathers, in fact, infer from this Christ's Godhead. (2.)  S. Chrysostom, Cyril, and others reply that the word "only" does not exclude the Son and the Holy Spirit, but merely idols and false gods. And the meaning is that they may believe in Thee, who art that God, who only is the true God, as is also the Son and the Holy Spirit. That the Son is true God is sufficiently indicated, when it is said that eternal life consists in the knowledge of Him and of the Father alike. For eternal life necessarily consists in (the knowledge of the one supreme and true God. ( See S. Ambrose de Fide, v. 2.) Christ therefore through modesty does not call Himself God, but one sent by the Father, as the Redeemer of the world. For such He was when Incarnate, and made man. And hence we infer that faith in the Incarnation and the Trinity is required in order to salvation. For the Father cannot be fully believed in, apart from the Son and the Holy Spirit, for the Paternity of the Father requires also the breathing forth of the Holy Spirit.

And Jesus Christ, Whom Thou hast sent. Thou wilt say the Holy Spirit is here omitted, and accordingly He is not God. But the word 'only' merely excludes the gods of the heathen, who have another nature, and not the Holy Spirit, Who has the same nature as the Father.

But why is the Son alone mentioned, and not the Holy Spirit? (1.) Euthymius replies, Because the time for speaking about Him had not arrived. But Christ had already promised the Holy Spirit to His disciples, and said a great deal about Him. (2.) Ribera thinks that it was in order to maintain the greatness of His origin, and just as the Son attributes everything to the Father, as proceeding from Him, so likewise eternal life is ascribed to our knowing the Father and the Son. And though the Holy Spirit is understood, yet He is not named, because the Father and the Son are the source of His being, whereas He is not the source of any Divine Person, but derived everything from the Father and the Son. See above, Joh 15:26. (3.) Christ does not mention the Holy Spirit, because He was wholly engaged in enforcing faith in Himself, as God and man. And this specially needed to be inculcated, both because it was a new doctrine, and difficult of belief, and also because it was the basis of all other articles of belief, and moreover because in that belief was involved belief in the Holy Spirit, of whom Christ had already spoken. The Holy Spirit is therefore here understood, because, as S. Augustine says, "He is the Spirit of the Father and of the Son," being the consubstantial Love of them Both.

Ver. 4.— I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do. The work of preaching and redemption, for which Thou didst send Me into the world, I shall in a few hours consummate after the brief period of My Passion and Death. And I am about to commit the teaching thereof to the Apostles.  S. Augustine says, "I have glorified Thee by making Thee known, to those whom Thou hast given Me. God is glorified when He is made known to men, and is preached to those who believe by faith." For, as S. Chrysostom says, "He had been already glorified and adored by angels in heaven. He speaks therefore of that glory, which concerns the worship of men."

Ver. 5. — And ( i.e., therefore, because I have performed the work of My mission), 0 Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was. S. Augustine, and after him S. Thomas, understand it of the glory which Christ had as man from all eternity, not indeed in act, but in the decree and predestination of God. He asks "that the glory which He had in predestination, he might have in the complete restoration of it to Him at the right hand of the Father; for He saw that the time for His predestined glorification had arrived." And so Suarez, "Glorify Thou Me with the glory of the Resurrection, to which Thou didst predestinate Me before the world was."

Others understand it more simply, of the glory which, as Son, He had from the Father, in sitting at His right hand, as equal to Him in dignity and glory. That is, Grant, 0 Father, that I may, after My death, ascend into heaven, and sit at Thy right hand as Thy Son, and so be glorified, and acknowledged by men not only to be man but also God. And that by the union of My divine nature to My manhood, that manhood also may be exalted in great glory to Thy right hand. That thus My Godhead may communicate to My manhood which is conjoined with it the glory which It had from all eternity. He asks therefore that the Godhead which was latent in His humanity might he acknowledged, and that both might be glorified together. So S. Chrysostom, Cyril, Theophylact, Euthymius, S. Thomas. Place Me at Thy right hand, that all may understand that I have that glory which in truth I had with Thee from all eternity, and that I am Thy very Son by nature, and equal to Thee. So Cyril ( Hil. lib. iii. de Trin.), S. Augustine, Leontius, Toletus, and many others.

A threefold glory of Christ is here signified. First: The uncreate and uncreated glory of His Godhead and divine Sonship. Secondly, the created and finite glory of His manhood, which it obtained by the Resurrection and all its glorious gifts, and afterwards by His Ascension. For He sitteth at the right hand of God, not as God only, but as man. And His prayer is, Grant that I, who have sat from all eternity at Thy right hand as God, may sit there also as man. The third glory is that by which both these former glories were manifested to the Apostles and the rest of the faithful, for when they saw Him gloriously ascending into heaven, the angels welcoming Him, and the Holy Spirit sent down by Him with the working of so many signs and miracles, by which they converted the whole world to Christ, from all this they acknowledged that Christ was no mere man, but the Son of God, seated as such at the right hand of the Father in supreme majesty and glory, and they preached this through all the world. Christ therefore asks that His first glory may be made manifest by His second, i.e., by the ascension of His manhood into heaven; and that His second glory may be manifested by His third glory, that is, to the Apostles and the rest of the faithful. He asks, in short, that His Godhead, like a heart concealed by the mire and shell of His manhood, may shine forth (when death has broken that shell) and diffuse on every side the rays of its glory. Just as the sun disperses by its warmth the clouds which envelop it, and scatters its shining rays in every direction. And when that comes to pass, the glory of Christ will shine forth over the whole world, by His resurrection, His ascension, His sending the Holy Spirit, and the conversion of the Gentiles.

S. Chrysostom by His glorification understands His Passion, and thus addresses Him, "What sayest Thou? When Thou art about to be led to the Cross with robbers and malefactors, and to undergo the death of the accursed, to be spit upon, to be beaten with rods and blows; callest Thou that glory? Indeed I do, for I shall suffer all this for those I love, &c. If then He counts it not glory to be on His Father's throne, but to suffer contumely, how much more must I reckon that to be glory?" And a little before, "If Christ counted it not so great a thing to be in glory, as to endure the Cross for my sake, what, I ask, ought I not to endure for His Name?"

Here note that "with Thee" is the same as "from Thee." For the Son derives His Godhead and all His glory from the Father. Or it may mean "In Thy presence," for though no angel or man were to glorify Christ, yet would He have infinite praise and glory in the Father's presence. For with such honours the Father lauds and glorifies the Son, and the Son in turn glorifies the Father. And so also with regard to the Holy Spirit. Hence we sing the Gloria Patri at the end of every Psalm. Indicating the glory with which Each Divine Person glorifies the other two, and is in turn glorified by Them. 3. With Thee indicates the consubstantiality of the Father and the Son. See Joh 1:1, and notes.

Therefore some heretics, as S. Augustine testifies, wrongly suppose that this glorifying was caused by the manhood in heaven being converted into the Godhead. This is impossible, for in this case the manhood of Christ which suffered would not be glorified. For it would no longer exist, when changed into the Godhead. There would be Godhead only. The manhood therefore participates in the glory of the Godhead (far above all angels and men), as being hypostatically united to it. Just as the air participates in the light of the sun, and the blessed participate in the glory of God. So SS. Chrysostom, Hillary, Ambrose, and Athanasius, writing against the Arians.

Ver. 6.— I have manifested Thy Name to the men which Thou gavest Me out of the world. "This was the duty committed to Him by the Father." So S. Chrysostom. "Thy name, not as God, but as the Father," says S. Cyril. The Interlin. Gloss says the same; and S. Augustine ( in loc.), "For the Name of God was not unknown to the Gentiles. In respect that He made the world, God was known to all men. In that He was not to be worshipped together with false gods He was known in Jewry. But in that He is the Father of Christ, He is now manifested through Christ." And S. Chrysostom, "He had already manifested Himself as the Son of God in words and in deeds."

Whom Thou gavest Me out of the world. By calling, and, not merely sufficient, but by effectual, grace poured on those whom Thou hast given Me perfectly and completely, that is, as concerned Myself, even those who were called by such preventing grace, as was in accordance with their free wills, persuading them to believe, love, and follow Thee, and who on their part obeyed My call, and separated themselves from the world, its desires and vanities. As S. Cecilia said, She wished to have no friendship with the world.

He speaks more particularly of the Apostles; and He signifies by the expression "Thou hast given Me," (1.) That the power and authority He had over His disciples and other men was derived from His Godhead. (2.) That God the Father by His preventing grace had moved them to believe in Christ, and follow Him. (3.) That the Father had separated them from the world, and consigned them to Christ. (4.) That His human will was in conformity with the will of the Father. (5.) That God the Father chose those whom He wished to consign to Christ as His apostles, and that Christ accepted those whom He had chosen.

Thine they were, and Thou gavest them Me, and they have kept Thy word. Christ gives His parting blessing to His disciples, and commands them in prayer to God. He prays Him to protect them as His own, for the Father had given them to Him.

Ver. 7.— Now they have known that all things Thou hast given Me are of Thee. All that I have said or done originally came from Thee, My teaching and My law.

Ver. 8.— For I have given unto them the words which Thou gavest unto Me, and they have received them, and have known surely that I have come out from Thee, and have believed that Thou didst send Me. Have a care for them, because I cared for and taught them, and they have accepted My doctrine, and believed Me to be the Messiah.

Ver. 9.— I pray for them (that Thou wouldst make them grow in the knowledge and love of Thee and Me): I pray not for the world, but for them which Thou hast given Me; for they are Thine. And hence heretics in the time of S. Augustine (making a wrong use of his writings) taught that Christ prayed only for the predestinate; and that therefore whatever sins they committed could not hurt them, and that no good works could be of avail for the reprobate. This heresy was renewed by John Huss and Martin Luther. But Scripture teaches us that Christ was born and died for all men, even the reprobate, or rather for those who would be reprobated on account of their sins. See Luk 23:34;  2Co 5:14-15;  Joh 1:9;  1Ti 2:4. Because Christ, for His part, provides all men with the necessary means for salvation. His sacraments are constituted for all. His Apostles He sent to all nations. He offers His teaching and His grace to all. He has sufficiently done His part for their salvation. But He here specially prays for His faithful ones, and with effectual prayer, for God to keep them in the faith and grace which have been given them. So S. Augustine, who elsewhere says, I pray not for those who are likely to the end of their lives to remain (in) the world, that is, to continue unbelieving and ungodly. (2.) It is better, and more to the point, to suppose that Christ here prayed for the Apostles only. For after He had prayed for them, He prayed for those who would afterwards believe through their preaching (Joh 17:20). He therefore did not pray for them. Nor did He here pray for the world, though He prayed afterwards for His murderers. And by the power of that prayer many of them were converted at the preaching of S. Peter. But in this place He did not pray for them, but, as I said, only for the Apostles, the future propagators of the Gospel, and for the heads of the Church.

Ver. 10. — And all Mine are Thine, and Thine are Mine. I am about to depart, and I commend My disciples to Thee; because they are Thine, and elected by Thee to eternal life and committed to My care. But they are still Thine, though given to Me. And though, as I say, they were given to Me, yet they were ever Mine; for all Thou hast are Mine, by reason of our unity of Essence. So SS. Cyril and Chrysostom.

And I am glorified in them. Because they believe in Me, love Me, worship, adore, and preach Me as the Messiah and the Son of God. So Cyril and Chrysostom.

Morally. Learn hence that God and Christ are glorified in us, when we do what is right, and especially when we preach His faith, and convert unbelievers and ungodly men. S. Augustine ( in loc.) takes it otherwise, putting the matter as past, instead of its being yet to come. For what is past is a matter of greater certainty. I pray for the Apostles, for I am about to be glorified by them, when they preach My Godhead in all the world.

Ver. 11 . — And now I am no more in the world (I shall be soon out of the world), but these are in the world, and I come to Thee. I am leaving the world, but they remain in it, to preach the gospel, and therefore will be exposed to the hatred of both Jews and Gentiles, and countless perils. Keep them, then, 0 Father, for there is no one else who can do so, in My absence.

Holy Father. He terms the Father "Holy," because He is speaking of holiness, and He prays the Father to keep and advance the Apostles in holiness. And in ver. 25 He terms Him "righteous" for withholding from the unrighteous and proud world the mysteries of My humiliation in redeeming man. And when consoling S. Paul in tribulation, He is called "The Father of mercies, and the God of all consolation" (2Co 1:3). And when He strengthened David in battle, and made him victorious, He was thus addressed, "I will love Thee, 0 Lord, My strength " (Psa 18:1).

Keep through Thine Own Name, by Thy might and omnipotence, that they may ever be in Me, and abide in My love. It is plain then that the Apostles had not lost the grace of the Holy Spirit. For this prayer of Christ's was fully heard by the Father.

That they may be as one, as We are one, i.e., in consent and will: just as We are One in Nature, and the same Essential Godhead. That being joined together by one spirit of charity, they may ever follow Me, and not be rent asunder by discord, and thus may have the unity of spirit in agreement, which we have by means of-the same Essence. So S. Augustine ( in loc.) and S. Ambrose ( de Fide, iv. 2). Whence S. Cyril notes here, and S. Athanasius ( contr. Arian ) that the word "like" signifies only a kind of resemblance, but not identity; which means that they, by the consent of their minds, may imitate that unity which We possess, in having the same numerical essence and will.

S. Cyril and S. Hilary ( de Trinit. lib. viii.) refer these words to the Holy Eucharist, as though Christ wished that the Apostles, by partaking of His Body therein, might become one with Him and amongst themselves. And this truly and substantially, as He is truly one in substance with the Father. For just as the Father is united to the Son in the same Essential Godhead, so are the Apostles and all the faithful united one with another in the same substance of the manhood and Godhead of Christ, which they receive in the Eucharist.

Ver. 12.— When I was with them I kept them in Thy Name, i.e. "by Thy power, by Thy authority, as Thy messenger to them." So S. Cyril. For they, knowing that I was sent by Thee, willingly and boldly cleaved to Me, as knowing that through Me they were cleaving to God, and were blessed and protected by Him. For those whom the Son guards, the Father guards also. Others explain "Thy Name" as meaning, for the sake of Thee and Thy boundless goodness.

Those that Thou gavest Me I have kept, and none of them is lost, but the son of perdition. The word "son" means here, worthy of, guilty of. And hence it is plain that Christ here did not pray for Judas, who had withdrawn from the company of the Apostles in order to betray Christ. He had not been given to Christ by the Father, but had destroyed himself by his covetousness in betraying Me, and therefore passed away into the number of the reprobate.

That the Scripture might be fulfilled. This signifies, not the end and intent of Scripture, but merely that it so came to pass in order that the Scripture, which cannot lie, should be fulfilled. See Ps. cix. 8, and Acts i. 20.

Ver. 13.— And now come I to Thee (1 shall soon come at My ascension); and these things I speak in the world, that they might have My joy fulfilled in themselves. I speak of these things, in order that the Apostles may fully rejoice with Me at these great blessings, and hope that they will hereafter be received by Me into heaven, to the same glory with Myself.

S. Augustine says, "He stated before the nature of this glory, when He said 'that we may be one.' For this is the peace and blessedness of the life to come."

Ver. 15.— I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. From the evil (1.) first of guilt, which alone is real evil. (2.) Of punishment, i.e., to preserve them from every adversity, or strengthen them to bear it. (3.) From the evil one, his snares and temptations. In Greek του̃ πονηζου̃.

Ver. 16.— They are not of the world. He repeats what He had said before about the world, to show why the Father should care for and protect them, viz., because they had left the world, and given themselves wholly to the worship and protection of Christ.

Ver. 17.— Sanctify them through Thy truth. This signifies not the beginning of sanctification, but its progress and perfection (Rev. xxi.) Confirm and perfect them in holiness; pour into them by the Holy Spirit at Pentecost complete evangelical truth, that they may be filled with wisdom and holiness, both within and without, and thus become in life and doctrine true teachers of the world, Priests and Rulers of the churches, breathing on all their own holiness, as a fire from above.

Thy word is truth. (1.) It is not Moses or Philosophers, but Thy word which teaches this evangelical truth. The holiness of Moses and the Jews was merely ceremonial and shadowy. That of Philosophers was either pretended, or else merely moral and natural. That of Christ was supernatural, heavenly, and divine. Others understand by the words, sanctify them truly, that is completely and perfectly, as the Apostle says ( Eph 4: 24.), in true holiness (the holiness of truth, Vulg.). For perfect and great holiness is required in an Apostle, for continuous preaching, for resisting tyrants, for labouring night and day, for suffering martyrdom and death (2 Cor. 11 ). 2d. It can be explained thus: "Sanctify them in Me, who am the way, the truth, and the life. Make them partakers of My goodness and holiness." So S. Augustine ( in loc.), S.Cyril, Rupertus, and S. Thomas.

3d. Maldonatus explains it: Set them apart as holy ministers and preachers of the Gospel. But in truth, not in shadow, as of old Aaron and his sons were consecrated only in a shadowy and typical way. So S. Chrysostom. And Jeremiah (Jer 1:5) was said to have been sanctified in the womb, that is designated and, as it were, consecrated as a Prophet.

4th. It might be thus understood: "Make them holy victims, that they may be sanctified and offered to Thee in martyrdom." It was fitting that the Apostles should become martyrs, in order to confirm and seal the holiness of their doctrine by the holiness of their martyrdom. And thence, in fact, all the Apostles were martyrs, after the pattern of Christ, who said (ver. 19), "I sanctify Myself," i.e., I offer Myself. For in Leviticus the victims are always said to be sanctified, when they are offered to God. See below, ver. 19. Observe, Christ as man had a threefold sanctity, which He imparted to the Apostles and the faithful. (1.) The first was infused into the soul of Christ at the very instant of His conception, just as God bestows all power on us by virtue of His merits. (2.) The second was Divine sanctity, by which the Deity is Itself most holy, and the fount of all holiness in men and angels. For Christ had this as man by communicatio idiomatum, by which the attributes of Godhead are truly ascribed to the man Christ, as subsisting with the Godhead in the one Person of the Word. (3.) The holiness of Christ as man, was absolutely caused by this hypostatical union with the Word, for by this the manhood of Christ was absolutely sanctified and made most holy. For even if Christ as man had had no infused grace, yet His very hypostatical union with the Word was His highest sanctification and holiness. Whence the manhood of Christ, as being united to the Word, was clearly impeccable, most pleasing and acceptable to God. Nay more, Christ, as man, was the Son of God, not by adoption, as we are, but properly, and in His very nature.

Thy word is truth. The gospel which I preach, as I received it of Thee, is not shadowy, as was the old Law, but is in spirit and in truth. See notes on chap. xv. 3. For "the Law was given by Moses, but grace and truth were wrought by Jesus Christ" (Joh 1:17).

Morally. Learn here how holy a Christian ought to be, especially a "Religious" and Apostolic man, who wishes to make others holy, so as to be like the Apostles, and even like Christ, and to be diligent in imitating their most holy practices and deeds. "Christianity," says S. Gregory Nyssen, "is the imitation of the Divine Nature." For a Christian ought to imitate, as much as He can, the holiness of God in Christ, so that Christ may always shine forth in his words and actions, and that any one who sees or hears him, may think that he sees and hears Christ. Holiness is a turning away from the world, and a turning to God and Christ, and union with them. Accordingly the Apostles converted the world, more by their holiness and burning love than by their preaching. Nay, they thundered with their mouth, because they flashed forth in their life, as Nazianzen said of S. Basil. See my sketch of S. Paul, prefixed to the Acts of the Apostles.

Ver. 18. — As Thou hast sent Me into the world, even so I also have sent them into the world. This is a fresh reason for Christ commending His Apostles to the Father, to preserve and sanctify them. For as Thou hast sent Me into the world to restore and sanctify it, so do I send My Apostles through all nations to sanctify them. They need therefore great holiness, so as not to be ensnared by their allurements, or overpowered by their persecutions, and also that they may sanctify them who are utterly depraved by their vices. Sanctify them therefore, 0 Father, more and more every day, that they may be able to sanctify numerous others.

Ver. 19.— And for their sakes I sanctify Myself, that they also might be sanctified through the truth. 1st  S. Augustine uses the word sanctify in its proper sense. I as the Son of God sanctify human nature which I have assumed, that by it I may sanctify the Apostles. As S. Augustine says, "When the Word was made flesh, He sanctified Himself in Himself; Himself the man, in Himself the Word, because the Word and the Man is one Christ. But He says it for the sake of His members; and for these I sanctify Myself, that is, them in Me, because in Me they are even Myself. That they also might be sanctified. What meaneth this, ' that they too,' but that they may be sanctified even as I, and in the Truth which I Myself am?"

2d, and correctly, "I offer Myself to Thee as a Holy Victim," i.e., within a few hours I shall offer It upon the Cross, so that they may by It "be sanctified in the truth," that is, that by Thy word which is truth, and no shadow, they may be sanctified, be truly Thine, and devote themselves, for Thee, to Apostolic labours; in order to convert all nations to Thee, and thus by the sufferings they endure, even martyrdom itself, they may offer themselves to Thee, just as I do Myself. So S. Chrysostom, S. Cyril (at great length), Rupertus, S. Thomas, Jansenius, Maldonatus, Toletus, Ribera, and others.

Ver. 20.— Neither pray I for these alone, but for them also which shall believe on Me through their words. Up to this point Christ prayed for the Apostles, and for those who were immediately converted by them. Now He prays for the whole Church, and for all future generations of Christians, for He is their Father and Patriarch, King and Prince, Pontiff and Hierarch. All these (says Toletus) did Christ as man behold in the Divine Essence, as distinctly and perfectly as though they were present, or perhaps it was by infused knowledge. For it was this latter that pertained to Christ as man, inasmuch as He was merely a wayfarer (viator); whereas the sight of the Divine Essence would be His, not as journeying, but as beatified. So Suarez. With that knowledge then He beheld us one by one, and all the faithful who would hereafter be born, and for each and all He asked and obtained from God the grace which was fitting for each. And it is by the force of this prayer, that the faithful, each in their own day, obtain all their blessings from God. He prayed then for all the Martyrs, all the Doctors of the Church, for all Virgins. He brought them all severally to the birth as His own Benjamins, and therefore every Christian should offer unbounded thanks to Christ for those His labour pains, and repay love for love, blood for blood, death for death.

Ver. 21.— That they may be all one. By one faith, hope, charity, and concord. Learn hence how united Christians should be amongst themselves, and how far removed are they who disseminate discord and strife, from the mind of Christ.

As Thou, Father, art in Me, and I in Thee, that they also may be one in Us. For God is love, and he that abideth in love abideth in God, and God in him. 1Jo 4:16. By faith then and love we are united to God and Christ, and afterwards mutually to each other as to members of Christ's Mystical Body, the Church. The word "as" does not mean identity, as the Arians held, but merely resemblance. For the Father and the Son are one by the same numerical Essence and Godhead, we are one by having the same quality; namely, love and concord. But by this we are so united to God as to possess Him, and be in turn possessed by Him. Hear the author " De Salutaribus documentis," assigned to S. Augustine [probably Paulinus of Aquileia]: "If we are pleased at possessing anything in this world, it is good for us to keep in our minds God who created and is the Possessor of all things, and to have in Him all that we holily and happily desire. But since no one possesses God, save he that is possessed by Him, let us become the possession of God, and He will become our possession. For what greater happiness can there be in the world, than to have our Lord and our Redeemer counted as our own, and whose inheritance the Godhead deigns to be? For we enjoy every blessing from Him if we live from Him, and in Him. For what, I ask you, suffices a man, if the Creator Himself does not suffice him? What does he seek further, whose Redeemer ought to be his sole joy, and everything to him? By love therefore we are so united to God as to be made one Spirit, that so all earthly desires in us may be swallowed up, and our whole mind be so raised up by its affections to God, as to be, in a way, deified. Just as a drop of water poured into generous wine is absorbed in it, and as iron when heated passes into heat, though the nature of the iron still remains, and as the air illumined by the sun turns into light, so that it seems to be nothinag else but the light of the sun," And S. Bernard ( Sermon lxxi. on Cant.) says, "Who is He that cleaves perfectly to God, save He who, abiding in God, as beloved by Him, has in like measure drawn God into himself by loving Him in return? And thus when men cleave to each other on all sides, being bound up in their mutual and intimate love for each other, I should not hesitate to say that in this way God was in man and man in God." This union they feel and enjoy, who with Magdalen pass a contemplative life. For in that life the loving soul flows away from itself, and reduced, as it were to nothing, falls back, and is absorbed into the abyss of eternal love, and being utterly dead to itself, lives only to God, knowing nothing, and caring for nothing except Himself. For it loses itself in the boundless solitude and depth of the Godhead, but to lose itself thus, is far happier and far more for its own good, than to find itself. For stripping itself of everything human, and arraying itself in everything which is Divine, it is thus transformed and changed into God. 0 truly blessed is the soul, which has laid aside all its own. 0 truly blessed is the soul, which casting off every action which springs from itself in its power of memory, strips itself of all its imaginings, in its understanding feels and cherishes the brilliant rays of the Sun of righteousness, in its faculty of desire feels a certain glow of calm love, or the action of the Holy Spirit flowing with rivers of eternal sweetness, like some real fountain. For when it is set free and detached from all things else, and it exists in its own simplicity, and is cleansed as a bright mirror, the Lord is wont to enlighten it with the rays of His own Divine brightness. For when God Himself is acting, man is only passive. For when the powers of the soul are resting, and not engaged in their own proper actions, and set free from any outward impressions, God Himself speaks, and disposes, and impresses those powers of the soul just as He pleases, carrying on within a most glorious work. And therefore, 0 most generous, 0 most noble soul, keep thyself pure and free, rush not ahead for every variety of sensual pleasure, but restrain thy senses, dwell in thine own thoughts, turn thyself ardently to God, and immersed a thousand times daily in the abyss of the Godhead, be careful to swim up and down therein. Pant for that supernatural union of the spirit with God, fly back to God from whom thou derivest thy being, for He is the uncreated Light, and the Light also of eternity." Accordingly S. Bernard rightly exclaims ( De Div. Amor, cap. iv.), "O happy, yea most happy soul, whom God vouchsafes to influence so that by unity of spirit with God it loves God only, and not its own private good, and loves itself only as in God; while God loves or approves in it only that which He ought to approve, that is to say Himself, which in truth ought alone to be loved both by the Creator and the creature. For the name and feeling of love belongs and is due to Thee alone, 0 thou beloved Lord, Thou true love." And he concludes thus with the words from S. John, "This is the will of Thy Son in us. This His prayer to Thee His Father, I will that as I and Thou art one, so they also may be one in Us. This is the end, this the consummation, this is perfection, this is peace, this is joy in the Holy Ghost, this is silence in heaven."

That the world may believe that Thou hast sent Me. Not merely through its unity and agreement in doctrine, as Euthymius supposes, but through its union with God and Christ. That is, even by this mark alone will the world believe Christ to be the Son of God, because it will behold Christians both united to God and Christ as well as by mutual love to each other. For it will see that such an union could not be effected except by Christ and God. And therefore it will be attracted by this, so as, though now unbelieving, to cast off its unbelief and to believe. The "world" is here used in a good sense, as in John iii. 17 and 2 Cor. v. 19. Jansen less correctly considers the "world" here to mean the reprobate; in this sense, "That it will be forced by the evidence of the miracles and the holiness of My disciples to confess Me to be God. As S. James says, 'the devils believe and tremble.'"

Ver. 22.— And the glory Thou gavest Me I have given them, that they may be one, even as we are one. By the "glory," understand (1.) The glory of the Divine Sonship. For Christ has this as God by nature, and as man by the hypostatical Union. And this He gives to the holy faithful ones, to have it not by nature, but by adoption, and to be the sons of God, not by nature, as Christ, but as adopted. So Jansenius, and before him, S. Ambrose, v. 4.

2. Maldonatus understands by the word "the love," that whereby the Father glorified Him at His baptism, and elsewhere by showing Him forth as His Beloved Son.

3. Leontius and Ribera understand it to be the Eucharist, for in this the Godhead and Manhood of Christ are given to us. And this is the highest glory, for we being many are one Body, for we are all partakers of the one Body and the one Cup. (1 Cor. x.) And in like manner S. Cyril, xi. 26, and S. Hilary ( de Trinit. viii.), explain it of the Godhead of the Word united to the flesh, for Christ received this as man from the Father, when the Word was made flesh. And this Christ gave to us when He made His flesh to be our food, and He is united really and truly to us by this wonderful sacrament.

Toletus takes the same view, who thus explains it, I have already made them one by the glory I received from Thee. Give, 0 Father, thy Holy Spirit, that they may also become one. This glory is the Godhead of the Son, which He says He has received as man through the Hypostatic Union. And this Godhead united to His flesh Christ gave to us in the sacrament which He had just instituted.

Symbolically. S. Chrysostom and Euthymius understand by 'glory' both the miraculous power which Christ gave His disciples, and also the unity of concord, of which it was said, "that they may be one." For these two were an effectual argument for confirming the truth of the Faith, namely miracles, and the wonderful agreement in the belief of them.

Anagogically. S. Augustine ( in loc.) says , "This is the glorifying of the body. The immortality and glory which after three days I will give to My Flesh and Manhood at My Resurrection, 'I have given,' i.e., I will give most assuredly, to the faithful at the general resurrection."

Ver. 23.— I in them, and Thou in Me, that they may be made perfect in one, and that the world may know that Thou hast sent Me, and has loved them as Thou hast loved Me. That their union may be consummated and perfected, as the union of many members in one Body and Head. For, as many members make up one body, so do the many faithful bind together the one mystical Body of Christ, which is His Church. Again, all the members are united and made complete in one head, so are all Christians in One Christ and God. Toletus appositely explains it of the Holy Eucharist; "I am in them," he says, "by My flesh given them as their true and real food, but Thou art in Me, because Thy Godhead is united to My flesh. If therefore the Godhead is in My flesh, and My flesh is in the believers, it comes to pass that the Godhead also is in believers through the medium of the Body of Christ. Believers therefore have in themselves both the Body of Christ, and by means of It the Godhead. They become one, and have through Christ a kind of unity by reason of their flesh, and so are consummated in one, that is, become perfectly one, as not only being united amongst themselves, and with God, as to their souls, which is effected by the Holy Spirit, but also as to their very bodies."

Hence S. Dionysius ( De. Divin. Nom. cap. iv.) teaches that Divine Love revolves in a circle, because it comes from God the Father to the Son, and thence to the Holy Spirit, through Whom it returns to the Father and the Son. For the Holy Spirit is the reasonable love of the Father and the Son. Again, it moves in a circle, because it comes from God into the creatures (especially into men and angels), and converts them to the love and enjoyment of God. For as God is the efficient cause of love, so also is He its end. For love transfers him who loves into the beloved object itself. For the soul is really more in that which it loves than in that which it animates. "Therefore S. Paul (Dionysius says), that mighty man, when already led captive by Divine Love, and endued with its strength, which lifts up a man from his own state, says with inspired lips, 'I live, yet not I, but Christ liveth in Me' ( Gal 2: 20). And as a true lover, lifted above his own sphere, he lives to God, not his own life, but the life of Him who loves him, as in truth a life which is greatly to be loved." And afterwards he defines love as "a power impelling to action, and attracting upwards to itself, &c., which originates from goodness, and flows from that source of goodness to the things which exist, and thence flows back to goodness. And in this, Divine Love especially shows that It has neither beginning nor end. For it is a perpetual circle, which, springing from a good source (from that which is good) in good deeds, and by turning, back from all which is wrong towards that which is good, sets itself free, and, though abiding in the same spot, is ever advancing, and yet stationary, and comes round on itself."

He then proves it by the authority of his teacher, S. Hierotheus, who says, By love, whether Divine or angelic or spiritual, or so to speak animal or natural, we must understand a force which unites and blends together, which impels those which are superior to consult the good of those who are inferior, which leads those on a level to join in intercourse with each other, and inferiors to look up to superiors. Hence, too, the Egyptians represented God as a circle, but to show rather that He was eternal, without beginning or ending, and accordingly boundless. Whence the saying, "God is a circle, whose centre is everywhere, and whose circumference is nowhere." The Persians also called Jupiter the circle of heaven; and the Saracens too represent God under the same image.

Tropologically. Holy souls strive after perfect union with Christ, forgetting, as it were, everything beside, to keep Him ever before their eyes, to strive in all things to please Him, continually to hold mental converse with Him. And accordingly they withdraw themselves as far as they can from external objects, and hold colloquy with Christ in their hearts. Bartholomew de Martyribus, Archbishop of Braga, in his "Golden Compendium of Spiritual Doctrine," cap. xv., which Louis of Grenada published after his death, and professes that by reading it he profited greatly, as I also say myself, gives three tokens of such inward union:- "(1.) The first is, If the intellect no longer gives utterance to any thoughts save such as the light of faith inspires, and the will, trained by long practice, gives forth no acts of love, except towards God, or with reference to Him. (2.) That as soon as it ceases from any outward employment, in which it is engaged, the understanding and the will are readily turned towards God, just as a stone, when an obstacle is removed, speedily settles down on its point of rest. (3.) If, when prayer is over, it entirely forgets all external objects, as though it had never seen or been engaged in them, and is so disposed towards outward things as though it were now for the first time entering into the world, and feared to engage in external matters, as if naturally shrinking from them, unless charity compelled,—such a soul, set free from all outward things, easily withdraws within itself, where only it sees God, and itself in God; and frequently devotes itself to fervid and unitive acts of love. But this fervent love produces, as holy men say, six effects. (1.) Illumination, that is a relishing and experimental knowledge of God, and of its own nothingness. (2.) Warmth. (3.) Sweetness or delight. (4.) An ardent desire to obtain divine blessings. (5.) Satiety, for the mind is so satiated with that coming of God to it, that it wishes or desires nothing further. (6.) Rapture, or a wondrous lifting up of the soul to God, in which it is impossible to explain how it feels towards Him. And two other effects follow, a sense of security, so that the soul fears not any suffering for God's sake, and is fully confident that it will never be separated from Him; and perfect rest, when there is nothing which can inspire fear; and this is called 'the peace which passeth all understanding.' This is the Paradise of God, to which we can ascend, even when living among men in the body." He then sets forth, from S. Thomas, three means of obtaining this union with God and Christ, viz., Boldness, severity, and gentleness of mind. Boldness, to drive away all negligence, and to dispose a man to perform all good works confidently, vigilantly, and methodically. Severity against concupiscence, which brings with it an ardent love of hardness, profiting, and poverty. Gentleness, to expel all rancour, anger, envy, austerity, bitterness, and hardness against one's neighbour. For the soul must first be purged from the dregs of earthly affections, before it is able to ascend simply and purely to God. For as it is the property of fire to ascend, so do souls, when set free from the burden of evil affections, rise up to God, who is their proper resting-place.

And that the world (the faithful in the world) may know that Thou hast sent Me. But how? (1.) In the Beatific Vision, says S. Augustine ( in loc.) But then we are here treating of knowledge in this world by faith. (2.) Others say that we shall know by the glory which Christ says above He had received of the Father, and given to the faithful. Whence S. Ambrose (as referred to ver. 22) explains it thus: "The faithful will know that Thou hast sent Me into the world in the flesh, by reason of the Sonship, which I have bestowed on them, in adopting them to be the sons of God. And they will from this know also that Thou hast loved them as Thou hast loved Me: them as my adopted sons, Me as Thy Son by nature." (3.) S. Cyril (xi. 27) and S. Hilary ( de Trin. lib. viii.) explain it thus of the Eucharist. They will know thereby two things—first, that I am Thy Son, sent by Thee into the world. For they could not be united to us, unless I had the Godhead in that Flesh, which I gave them in the Eucharist; and secondly, that Thou lovedst them, as thou lovedst Me, because Thou gavest to them the Godhead which thou didst unite with My flesh, viz. by giving them My flesh in the Eucharist. (4.) Ribera explains it more simply. The world acknowledges it from the holiness and the mutual charity of the Apostles, by which they were "made perfect in one." For, as S. Chrysostom rightly says, "The Lord judges that concord is more powerful to persuade than miracles." And "Thou hast loved them by making them Apostles, as Thou hast loved Me," begetting Me as Thy Son and in sending Me as Thy ambassador into the world. He thus raises their minds to endure all hardships for Christ's sake.

Ver. 24.— Father I will that they also whom Thou hast given Me may be with Me where I am; that they may behold My glory, which Thou hast given Me: because Thou lovedst Me before the foundation of the world. He sets forth, says S. Chrysostom, "the rewards which await them after death, to show the love of Christ the more towards them, and to make them more resolute," and as S. Cyril says, "He wishes to teach that none will see His glory but those for whom He prayed, and who by Him are united to the Father. For He says, "those whom Thou hast given Me." And I earnestly desire that they may behold the glory, not only of my manhood exalted to the right Hand of the Father (as SS. Augustine and Cyril explain), but also of My Godhead. "For in this right does our blessedness essentially consist. But when He says, 'Because Thou lovedst Me,' it means, it is a manifest proof that Thou lovedst Me with an infinite love from all eternity, because in begetting Me, Thou gavest Me Thy glory and Godhead. But He begat Him not from mere love, but from His own natural fecundity as God. The Father therefore first begat the Son. He then loved Him whom He had begotten, for He had begotten One who was in all respects like Himself." So Jansenius.

Before the foundation of the world. This signifies that the world was not in any single part eternal, but, both in matter and form and all its other qualities, was created by God in the beginning of time, when its foundations were laid.

Ver. 25.— 0 righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. Why does He call the Father 'Righteous?' (1.)   S. Augustine ( in loc.) says, "Because He justly deprived the world and the ungodly of the knowledge of Himself. For it is His justice that the truth of God is not revealed to some, by reason of their sins. But it is His mercy that it is manifested to others." (2.)   S. Cyril (xi. 29) thinks He is so called because He condemned the devil, and deprived him of his power, wherewith he held the world captive, and kept him from attaining that immortality for which he was created. The meaning then is: 0 righteous Father, the world hath not known, this Thy justice, which Thou didst exercise upon the dev

Commentary -- Other

Critics Ask: Joh 17:9

JOHN 17:9 —Did Jesus ever pray for unbelievers?

PROBLEM: Jesus said here, “I pray for them [the disciples]. I do not pray for the world.” But elsewhere Jesus prayed for unbelievers, even those who crucified Him, saying, “Father, forgive them, for they do not know what they do” ( Luke 23:34 ).

SOLUTION: In His high priestly prayer, Jesus wasfocusing on His disciples, not on the world. This does not mean that we should never pray for the world. Indeed, Jesus died for the sins of the world ( John 3:16 ; 1 John 2:1-2 ; Rom. 5:6-8 ). He prayed that the Father would forgive those who crucified Him ( Luke 23:34 ). He also asked His disciples to “pray the Lord of the harvest to send out laborers into His harvest” ( Luke 10:2 ). Jesus’ followers urged “prayers … for all men” ( 1 Tim. 2:1 ). And, the Apostle Paul prayed passionately for his unsaved kinsmen ( Rom. 10:1 ).   

Evidence: Joh 17:5

Jesus’ unique words : Jesus declared that He was with the Father before the world came into existence, and that the Father loved Him before the foundation of the world ( Joh 17:24 ). Heb 7:3 tells us that He had no beginning. He not only existed before Abraham ( Joh 8:58 ), He existed before the creation of the world ( Joh 1:1–3 ).

Evidence: Joh 17:14

Do you feel discouraged by negative reactions to the gospel? You shouldn’t. According to the Gospels, the religious leaders tried to kill Jesus ten times. Let’s look to Scripture and see what happened when Paul preached the biblical gospel:

Act 13:45 : The crowd began " contradicting and blaspheming."

Act 13:50 : Paul and Barnabas were persecuted and thrown out of the region.

Act 14:5 : The crowd plotted to stone them, forcing them to flee.

Act 14:19 : Paul was stoned and left for dead.

Act 16:23 : Both Paul and Silas were beaten with " many stripes" and thrown in prison.

Act 18:6 : Paul’s hearers " opposed themselves, and blasphemed."

Act 19:26-28 : His hearers were " full of wrath" and seized Paul’s companions.

Act 20:23 : The Holy Spirit warned Paul that bonds and afflictions awaited him wherever hepreached the gospel.

Act 22:21-22 : His listeners called for his death.

Act 23:1-2 : As soon as he began to speak, he was smacked in the mouth.

Act 23:10 : After Paul spoke there was " great dissension" in the crowd and he was nearly " pulled in pieces."

Act 23:12-13 : More than forty Jews conspired to murder him.

Act 24:5 : He is called a " pestilent fellow," a " mover of sedition," and a " ringleader" of a " sect."

Introduction / Outline

Robertson: John (Book Introduction)

THE Fourth Gospel

By Way of Introduction

Greatest of Books

The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke’s Gospel is the most beautiful, John’s Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find The Heart of Christ (E. H. Sears), especially in chapters John 14-17. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

The Beloved Disciple

The book claims to be written by " the disciple whom Jesus loved" (Joh_21:20) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: " This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (Joh_21:24). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with Joh_20:31, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in Joh_21:24 is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in The Beloved Disciple (1922).

A Personal Witness

It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In Joh_1:14 he plainly says that " the Word became flesh, and dwelt among us and we beheld his glory" ( etheasametha tēn doxan autou ). He here associates others with him in this witness to the glory of the Word, but in Joh_21:25 he employs the singular " I suppose" ( oimai ) in sharp distinction from the plural " we know" ( oidamen ) just before. The writer is present in nearly all the scenes described. The word witness ( marturě , marturia ) so common in this Gospel (Joh_1:7, Joh_1:8, Joh_1:19; Joh_3:11, Joh_3:26, Joh_3:33; Joh_5:31; Joh_12:17; Joh_21:24, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luk_1:1-4). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark’s Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John’s Gospel claims to be the personal witness of " the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eyewitness in the vivid details.

With a Home in Jerusalem

It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus " to his own home" ( eis ta idia , Joh_19:27) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (Joh_18:15.). Delff ( Das vierte Evangelium wiederhergestellt , 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (Joh_7:45-52; Joh_11:47-53; Joh_12:10.). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (Joh_13:23). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (Joh_21:1.) when Peter speaks to Jesus about the " Beloved Disciple" (Joh_21:20).

Only One John of Ephesus

It is true that an ambiguous statement of Papias (circa a.d. 120) is contained in Eusebius where the phrase " the Elder John " ( ho presbuteros Iōannēs ) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by " the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, John the Presbyter and the Fourth Gospel (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. " Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord’s Life" (Bousset, Die Offenbarumg des Joh. , p. 38, translation of Nolloth, The Fourth Evangelist , p. 63, note). Let this be admitted and much becomes clear.

No Early Martyrdom for the Apostle John

In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the Codex Coislinianus , Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews ( hupo Ioudaiōn anēirethē ) while the other manuscripts say that John rested in peace ( en eirēnēi anepausato ). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mar_10:39; Mat_20:23) and realized by James first of all (Act_12:1.). John drank the cup in the exile to Patmos. The correction to Peter in Joh_21:20-23 would have no meaning if the Apostle John had already been put to death.

The Author the Apostle John

Loisy ( Le Quatr. Evangile , p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it " literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a nom de plume . Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author’s name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter John 21 it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Act_12:1). The evidence in the Gospel points directly to the Apostle John as the author.

Early and Clear Witness to the Apostle John

Ignatius ( ad Philad . vii. 1) about a.d. 110 says of the Spirit that " he knows whence he comes and whither he is going," a clear allusion to Joh_3:8. Polycarp ( ad Phil . S 7) quotes 1Jo_4:2, 1Jo_4:3. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell " of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his Diatessaron out of the Four Gospels alone. Theophilus of Antioch ( ad Autol . ii. 22) calls John the author of the Fourth Gospel. This was about a.d. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.

The Use of the Synoptic Gospels

As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (Joh_2:23; Joh_6:4) and another (Joh_5:1) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord’s public ministry (" the year of obscurity," Stalker) without which we should know little of this beginning (John 1:19-4:45). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John 1:1-18) relates the Incarnation to God’s eternal purpose as in Col_1:14-20 and Heb_1:1-3 and employs the language of the intellectuals of the time ( Logos - Word) to interpret Christ as the Incarnate Son of God.

A Different Style of Teaching

So different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon’s Memorabilia and of Plato’s Dialogues . There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters John 7-11. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Mat_11:25-30; Luk_10:21-24). The use of " the Father" and " the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

The Same Style in the Discourses

It is further objected that there is no difference in style between the discourses of Jesus in John’s Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, Joh_3:16-21. Does the discourse of Jesus end with Joh_3:15, Joh_3:16, or Joh_3:21? So in Joh_12:44-50. Does John give here a resumé of Christ’s teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4, 6, 7, 8, 9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John’s Gospel for the whole view of Christ.

Historical Value of the Fourth Gospel

It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his Diatessaron , the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter John 11 which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke’s account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in Matt 23, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter John 21 with that in Luke 5, making Mary of Bethany at the feast of a Simon in chapter John 12 the same as the sinful woman at the feast of another Simon in Luke 7, making John’s Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter John 1 is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in The Historical Value of the Fourth Gospel (1910).

Like the Johannine Epistles

Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as " the Elder" ( ho presbuteros ), which fact has led some to argue for the mythical " Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself " the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Pe_5:1) he calls himself " your fellow-elder" ( ho sunpresbuteros ). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in 1Jo_1:1-4 and the Cerinthian type which denied the identity of the man Jesus and the aeon Christ which came on Jesus at his baptism and left him at his death on the Cross as in 1Jo_2:22. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

But Different from the Apocalypse

It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Rev_1:4, Rev_1:9; Rev_22:8), though what John he does not say. Denial of the existence of a " Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton ( Prolegomena , p. 9, note 4) says bluntly: " If its date was 95 a.d., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. So one ventures to call attention to the statement in Act_4:13 where Peter and John are described as agrammatoi kai idiōtai (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John’s friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan’s Greek Papyri , for instance. This being true, one is able, in spite of Moulton’s dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.

The Unity of the Gospel

This has been attacked in various ways in spite of the identity of style throughout. There are clearly three parts in the Gospel: the Prologue, John 1:1-18, the Body of the Book, John 1:19-20:31, the Epilogue, John 21. But there is no evidence that the Prologue was added by another hand, even though the use of Logos (Word) for Christ does not occur thereafter. This high conception of Christ dominates the whole book. Some argue that the Epilogue was added by some one else than John, but here again there is no proof and no real reason for the supposition. It is possible, as already stated, that John stopped at Joh_20:31 and then added John 21 before sending the book forth after his friends added Joh_21:24 as their endorsement of the volume. Some scholars claim that they detect various displacements in the arrangement of the material, but such subjective criticism is never convincing. There are undoubtedly long gaps in the narrative as between chapters 5 and 6, but John is not giving a continuous narrative, but only a supplementary account assuming knowledge of the Synoptics. It is held that editorial comments by redactors can be detected here and there. Perhaps, and perhaps not. The unity of this great book stands even if that be true.

Original Language of the Book

The late Dr. C. F. Burney of Oxford wrote a volume called, The Aramaic Origin of the Fourth Gospel (1922) in which he tried to prove that the Fourth Gospel is really the first in time and was originally written in Aramaic. The theory excited some interest, but did not convince either Aramaic or Greek scholars to an appreciable extent. Some of the examples cited are plausible and some quite fanciful. This theory cannot be appealed to in any serious interpretation of the Fourth Gospel. The author was beyond doubt a Jew, but he wrote in the Koiné Greek of his time that is comparatively free from crude Semiticisms, perhaps due in part to the help of the friends in Ephesus.

The Purpose of the Book

He tells us himself in Joh_20:30. He has made a selection of the many signs wrought by Jesus for an obvious purpose: " But these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." This is the high and noble purpose plainly stated by the author. The book is thus confessedly apologetic and this fact ruins it with the critics who demand a dull and dry chronicle of events without plan or purpose in a book of history. Such a book would not be read and would be of little value if written. Each of the Synoptics is written with a purpose and every history or biography worth reading is written with a purpose. It is one thing to have a purpose in writing, but quite another to suppress or distort facts in order to create the impression that one wishes. This John did not do. He has given us his deliberate, mature, tested view of Jesus Christ as shown to him while alive and as proven since his resurrection. He writes to win others to like faith in Christ.

John’s Portrait of Christ

No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: " And the Word was God" (Joh_1:1) and in the correct text of Joh_1:18, " God only begotten" ( theos monogenēs ). It occurs repeatedly in the book as in the witness of the Baptist: " This is the Son of God" (Joh_1:34). It is in the charge of the Pharisees (Joh_5:18) and the claim of Christ himself (Joh_5:20-23; Joh_6:48; Joh_8:12, Joh_8:58; Joh_11:25; Joh_14:9; Joh_17:5) with the full and frank conviction of the author in Joh_20:31. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term theos applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my The Christ of the Logia (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ’s crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly ( Studies in the Portrait of the Messiah , 1900; St. John’s Portrait of Christ , 1910).

JFB: John (Book Introduction)

THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mat 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mar 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mat 4:21-22), and again on a memorable occasion (Luk 5:1-11), and finally chosen as one of the Twelve Apostles (Mat 10:2). He was the youngest of the Twelve--the "Benjamin," as DA COSTA calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (Mar 3:17) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luk 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (Joh 13:23; Joh 20:2; Joh 21:7, Joh 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26-27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.

After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (Rev 1:9). IRENÆUS and EUSEBIUS say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by TERTULLIAN and JEROME, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [EUSEBIUS, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.

As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 --a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.

As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.

No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till BRETSCHNEIDER, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of VAN OOSTERZEE regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (Act 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?

Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as DA COSTA says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20-21, Joh 2:23-25; Joh 4:1-2; Joh 7:37-39; Joh 11:12-13, Joh 11:49-52; Joh 21:18-19, Joh 21:22-23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of DA COSTA [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (John 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (John 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."

Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.

JFB: John (Outline)

• THE WORD MADE FLESH. (Joh 1:1-14)
• A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Joh 1:15)
• SAME SUBJECT CONTINUED. (Joh 1:16-18)
• THE BAPTIST'S TESTIMONY TO CHRIST. (John 1:19-36)
• FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (Joh 1:37-51)
• FIRST MIRACLE, WATER MADE WINE--BRIEF VISIT TO CAPERNAUM. (Joh 2:1-12)
• CHRIST'S FIRST PASSOVER--FIRST CLEANSING OF THE TEMPLE. (Joh 2:13-25)
• NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21)
• JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER. (John 3:22-36)
• CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42)
• SECOND GALILEAN MIRACLE--HEALING OF THE COURTIER'S SON. (Joh 4:43-54)
• THE IMPOTENT MAN HEALED--DISCOURSE OCCASIONED BY THE PERSECUTION ARISING THEREUPON. (John 5:1-47)
• FIVE THOUSAND MIRACULOUSLY FED. (Joh 6:1-13)
• JESUS WALKS ON THE SEA. (Joh 6:14-21)
• JESUS FOLLOWED BY THE MULTITUDES TO CAPERNAUM, DISCOURSES TO THEM IN THE SYNAGOGUE OF THE BREAD OF LIFE--EFFECT OF THIS ON TWO CLASSES OF THE DISCIPLES. (John 6:22-71) These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.
• CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53)
• THE WOMAN TAKEN IN ADULTERY. (Joh 8:1-11)
• FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59)
• THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41)
• THE GOOD SHEPHERD. (John 10:1-21)
• DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)
• LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46)
• THE ANOINTING AT BETHANY. (Joh 12:1-11)
• CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19)
• SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON. (John 12:20-36)
• AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20)
• THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)
• DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38)
• DISCOURSE AT THE TABLE, AFTER SUPPER. (John 14:1-31)
• DISCOURSE AT THE SUPPER TABLE CONTINUED. (John 15:1-27) The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.).
• DISCOURSE AT THE SUPPER TABLE CONCLUDED. (John 16:1-33)
• THE INTERCESSORY PRAYER. (John 17:1-26)
• BETRAYAL AND APPREHENSION OF JESUS. (Joh 18:1-13)
• JESUS BEFORE PILATE. (Joh 18:28-40)
• JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED. (John 19:1-16)
• CRUCIFIXION AND DEATH OF THE LORD JESUS. (Joh 19:17-30)
• BURIAL OF CHRIST. (Joh 19:31-42)
• MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:19-23)
• JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:24-29)
• FIRST CLOSE OF THIS GOSPEL. (Joh 20:30-31)
• SUPPLEMENTARY PARTICULARS. (John 21:1-23)
• FINAL CLOSE OF THIS GOSPEL. (Joh 21:24-25)
• JESUS BEFORE ANNAS AND CAIAPHAS--FALL OF PETER. (Joh 18:13-27)

TSK: John (Book Introduction)

John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife (compare Mat 10:2, with Mat 27:55, Mat 27:56 and Mar 15:40), and brother of James the elder, whom " Herod killed with the sword," (Act 12:2). Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord’s sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship (Mat 4:21, Mat 4:22, Mar 1:19, Mar 1:20, Luk 5:1-10), which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord’s labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about ad 49 or 50 (Acts 15), at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign, ad 95, to the isle of Patmos in the Agean sea, where he wrote the Apocalypse (Rev 1:9). On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about ad 100, and in the third year of the emperor Trajan. It is generally believed that St. John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Lev. Clerc, and others, to the year 97. The design of St. John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: " These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name" (Joh 20:31). Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord’s history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.

TSK: John 17 (Chapter Introduction)

Overview

Joh 17:1, Christ prays to his Father.

Poole: John 17 (Chapter Introduction)

CHAPTER 17

MHCC: John (Book Introduction)

The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, Joh 21:22. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.

MHCC: John 17 (Chapter Introduction)

(Joh 17:1-5) Christ's prayer for himself.

(Joh 17:6-10) His prayer for his disciples.

(v. 11-26) His prayer.

Matthew Henry: John (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. John

It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Pro 25:1), and yet far short of what he delivered, 1Ki 4:32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luk 1:1; Act 1:1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb 6:1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta sōmatika - the bodily things of Christ; but John writes of the ta pneumatika - the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.

Matthew Henry: John 17 (Chapter Introduction)

This chapter is a prayer, it is the Lord's prayer, the Lord Christ's prayer. There was one Lord's prayer which he taught us to pray, and did not pray himself, for he needed not to pray for the forgiveness of sin; but this was properly and peculiarly his, and suited him only as a Mediator, and is a sample of his intercession, and yet is of use to us both for instruction and encouragement in prayer. Observe, I. The circumstances of the prayer (Joh 17:1). II. The prayer itself. 1. He prays for himself (Joh 17:1-5). 2. He prays for those that are his. And in this see, (1.) The general pleas with which he introduces his petitions for them (Joh 17:6-10). (2.) The particular petitions he puts up for them [1.] That they might be kept (Joh 17:11-16). [2.] That they might be sanctified (Joh 17:17-19). [3.] That they might be united (Joh 17:11 and Joh 17:20-23). [4.] That they might be glorified (Joh 17:24-26).

Barclay: John (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT JOHN

The Gospel Of The EagleEye

For many Christian people the Gospel according to St. John is the most precious book in the New Testament. It is the book on which above all they feed their minds and nourish their hearts, and in which they rest their souls. Very often on stained glass windows and the like the gospel writers are represented in symbol by the figures of the four beasts whom the writer of the Revelation saw around the throne (Rev_4:7 ). The emblems are variously distributed among the gospel writers, but a common allocation is that the man stands for Mark, which is the plainest, the most straightforward and the most human of the gospels; the lion stands for Matthew, for he specially saw Jesus as the Messiah and the Lion of the tribe of Judah; the ox stands for Luke, because it is the animal of service and sacrifice, and Luke saw Jesus as the great servant of men and the universal sacrifice for all mankind; the eagle stands for John, because it alone of all living creatures can look straight into the sun and not be dazzled, and John has the most penetrating gaze of all the New Testament writers into the eternal mysteries and the eternal truths and the very mind of God. Many people find themselves closer to God and to Jesus Christ in John than in any other book in the world.

The Gospel That Is Different

But we have only to read the Fourth Gospel in the most cursory way to see that it is quite different from the other three. It omits so many things that they include. The Fourth Gospel has no account of the Birth of Jesus, of his baptism, of his temptations; it tells us nothing of the Last Supper, nothing of Gethsemane, and nothing of the Ascension. It has no word of the healing of any people possessed by devils and evil spirits. And, perhaps most surprising of all, it has none of the parable stories Jesus told which are so priceless a part of the other three gospels. In these other three gospels Jesus speaks either in these wonderful stories or in short, epigrammatic, vivid sentences which stick in the memory. But in the Fourth Gospel the speeches of Jesus are often a whole chapter long; and are often involved, argumentative pronouncements quite unlike the pithy, unforgettable sayings of the other three.

Even more surprising, the account in the Fourth Gospel of the facts of the life and ministry of Jesus is often different from that in the other three.

(i) John has a different account of the beginning of the ministry of Jesus. In the other three gospels it is quite definitely stated that Jesus did not emerge as a preacher until after John the Baptist had been imprisoned. "Now after John was arrested Jesus came into Galilee, preaching the gospel of God" (Mar_1:14 ; Luk_3:18 , Luk_3:20 ; Mat_4:12 ). But in John there is a quite considerable period during which the ministry of Jesus over-lapped with the activity of John the Baptist (Joh_3:22-30 ; Joh_4:1-2 ).

(ii) John has a different account of the scene of Jesusinistry. In the other three gospels the main scene of the ministry is Galilee and Jesus does not reach Jerusalem until the last week of his life. In John the main scene of the ministry is Jerusalem and Judaea, with only occasional withdrawals to Galilee (Joh_2:1-13 ; Joh_4:35 through Joh_5:1 ; Joh_6:1 through Joh_7:14 ). In John, Jesus is in Jerusalem for a Passover which occurred at the same time as the cleansing of the Temple, as John tells the story (Joh_2:13 ); he is in Jerusalem at the time of an unnamed feast (Joh_5:1 ); he is there for the Feast of Tabernacles (Joh_7:2 , Joh_7:10 ); he is there at the Feast of Dedication in the winter-time (Joh_10:22 ). In fact according to the Fourth Gospel Jesus never left Jerusalem after that feast; after Jn 10 he is in Jerusalem all the time, which would mean a stay of months, from the winter-time of the Feast of the Dedication to the spring-time of the Passover at which he was crucified.

In point of fact in this particular matter John is surely right. The other gospels show us Jesus mourning over Jerusalem as the last week came on. "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!" (Mat_23:37 ; Luk_13:34 ). It is clear that Jesus could not have said that unless he had paid repeated visits to Jerusalem and made repeated appeals to it. It was impossible for him to say that on a first visit. In this John is unquestionably right.

It was in fact this difference of scene which provided Eusebius with one of the earliest explanations of the difference between the Fourth Gospel and the other three. He said that in his day (about A.D. 300) many people who were scholars held the following view. Matthew at first preached to the Hebrew people. The day came when he had to leave them and to go to other nations. Before he went he set down his story of the life of Jesus in Hebrew, "and thus compensated those whom he was obliged to leave for the loss of his presence." After Mark and Luke had published their gospels, John was still preaching the story of Jesus orally. "Finally he proceeded to write for the following reason. The three gospels already mentioned having come into the hands of all and into his hands too, they say that he fully accepted them and bore witness to their truthfulness; but there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.... They therefore say that John, being asked to do it for this reason, gave in his gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of the deeds done before the imprisonment of John the Baptist.... John therefore records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.... The Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life." (Eusebius, The Ecclesiastical History 5: 24.)

So then according to Eusebius there is no contradiction at all between the Fourth Gospel and the other three; the difference is due to the fact that the Fourth Gospel is describing a ministry in Jerusalem, at least in its earlier chapters, which preceded the ministry in Galilee, and which took place while John the Baptist was still at liberty. It may well be that this explanation of Eusebius is at least in part correct.

(iii) John has a different account of the duration of Jesusinistry. The other three gospels, on the face of it, imply that it lasted only one year. Within the ministry there is only one Passover Feast. In John there are three Passovers, one at the Cleansing of the Temple (Joh_2:13 ); one near the Feeding of the Five Thousand (Joh_6:4 ); and the final Passover at which Jesus went to the Cross. According to John the ministry of Jesus would take a minimum of two years, and probably a period nearer three years, to cover its events. Again John is unquestionably right. If we read the other three gospels closely and carefully we can see that he is right. When the disciples plucked the ears of corn (Mar_2:23 ) it must have been spring-time. When the five thousand were fed, they sat down on the green grass (Mar_6:39 ); therefore it was spring-time again, and there must have been a year between the two events. There follows the tour through Tyre and Sidon, and the Transfiguration. At the Transfiguration Peter wished to build three booths and to stay there. It is most natural to think that it was the time of the Feast of Tabernacles or Booths and that that is why Peter made the suggestion (Mar_9:5 ). That would make the date early in October. There follows the space between that and the last Passover in April. Therefore, behind the narrative of the other three gospels lies the fact that Jesusinistry actually did last for at least three years, as John represents it.

(iv) It sometimes even happens that John differs in matters of fact from the other three. There are two outstanding examples. First, John puts the Cleansing of the Temple at the beginning of Jesusinistry (Joh_2:13-22 ), the others put it at the end (Mar_11:15-17 ; Mat_21:12-13 ; Luk_19:45-46 ). Second, when we come to study the narratives in detail, we will see that John dates the crucifixion of Jesus on the day before the Passover, while the other gospels date it on the day of the Passover.

We can never shut our eyes to the obvious differences between John and the other gospels.

JohnSpecial Knowledge

One thing is certain--if John differs from the other three gospels, it is not because of ignorance and lack of information. The plain fact is that, if he omits much that they tell us, he also tells us much that they do not mention. John alone tells of the marriage feast at Cana of Galilee (Joh_2:1-11 ); of the coming of Nicodemus to Jesus (Joh_3:1-15 ); of the woman of Samaria Jn 4 ; of the raising of Lazarus (Jn 11 ); of the way in which Jesus washed his discipleseet (Joh_13:1-17 ); of Jesusonderful teaching about the Holy Spirit, the Comforter, which is scattered through Jn 14 Jn 15 Jn 16 and Jn 17 . It is only in John that some of the disciples really come alive. It is in John alone that Thomas speaks (Joh_11:16 ; Joh_14:5 ; Joh_20:24-29 ); that Andrew becomes a real personality (Joh_1:40-41 ; Joh_6:8-9 ; Joh_12:22 ); that we get a glimpse of the character of Philip (Joh_6:5-7 ; Joh_14:8-9 ); that we hear the carping protest of Judas at the anointing at Bethany (Joh_12:4-5 ). And the strange thing is that these little extra touches are intensely revealing. Johnpictures of Thomas and Andrew and Philip are like little cameos or vignettes in which the character of each man is etched in a way we cannot forget.

Further, again and again John has little extra details which read like the memories of one who was there. The loaves which the lad brought to Jesus were barley loaves (Joh_6:9 ); when Jesus came to the disciples as they crossed the lake in the storm they had rowed between three and four miles (Joh_6:19 ); there were six stone waterpots at Cana of Galilee (Joh_2:6 ); it is only John who tells of the four soldiers gambling for the seamless robe as Jesus died (Joh_19:23 ); he knows the exact weight of the myrrh and aloes which were used to anoint the dead body of Jesus (Joh_19:39 ); he remembers how the perfume of the ointment filled the house at the anointing at Bethany (Joh_12:3 ). Many of these things are such apparently unimportant details that they are inexplicable unless they are the memories of a man who was there.

However much John may differ from the other three gospels, that difference is not to be explained by ignorance but rather by the fact that he had more knowledge or better sources or a more vivid memory than the others.

Further evidence of the specialised information of the writer of the Fourth Gospel is his detailed knowledge of Palestine and of Jerusalem. He knows how long it took to build the Temple (Joh_2:20 ); that the Jews and the Samaritans had a permanent quarrel (Joh_4:9 ); the low Jewish view of women (Joh_4:9 ); the way in which the Jews regard the Sabbath (Joh_5:10 ; Joh_7:21-23 ; Joh_9:14 ). His knowledge of the geography of Palestine is intimate. He knows of two Bethanys, one of which is beyond Jordan (Joh_1:28 ; Joh_12:1 ); he knows that Bethsaida was the home of some of the disciples (Joh_1:44 ; Joh_12:21 ); that Cana is in Galilee (Joh_2:1 ; Joh_4:46 ; Joh_21:2 ); that Sychar is near Shechem (Joh_4:5 ). He has what one might call a street by street knowledge of Jerusalem. He knows the sheep-gate and the pool near it (Joh_5:2 ); the pool of Siloam (Joh_9:7 ); SolomonPorch (Joh_10:23 ); the brook Kidron (Joh_18:1 ); the pavement which is called Gabbatha (Joh_19:13 ); Golgotha, which is like a skull (Joh_19:17 ). It must be remembered that Jerusalem was destroyed in A.D. 70 and that John did not write until A.D. 100 or thereby; and yet from his memory he knows Jerusalem like the back of his hand.

The Circumstances In Which John Wrote

We have seen that there are very real differences between the Fourth and the other three gospels; and we have seen that, whatever the reason, it was not lack of knowledge on Johnpart. We must now go on to ask, What was the aim with which John wrote? If we can discover this we will discover why he selected and treated his facts as he did.

The Fourth Gospel was written in Ephesus about the year A.D. 100. By that time two special features had emerged in the situation of the Christian church. First, Christianity had gone out into the Gentile world. By that time the Christian church was no longer predominantly Jewish; it was in fact overwhelmingly gentile. The vast majority of its members now came, not from a Jewish, but an Hellenistic background. That being so, Christianity had to be restated. It was not that the truth of Christianity had changed; but the terms and the categories in which it found expression had to be changed.

Take but one instance. A Greek might take up the Gospel according to St. Matthew. No sooner had he opened it than he was confronted with a long genealogy. Genealogies were familiar enough to the Jew but quite unintelligible to the Greek. He would read on. He would be confronted with a Jesus who was the Son of David, a king of whom the Greeks had never heard, and the symbol of a racial and nationalist ambition which was nothing to the Greek. He would be faced with the picture of Jesus as Messiah, a term of which the Greek had never heard. Must the Greek who wished to become a Christian be compelled to reorganize his whole thinking into Jewish categories? Must he learn a good deal about Jewish history and Jewish apocalyptic literature (which told about the coming of the Messiah) before he could become a Christian? As E. J. Goodspeed phrased it: "Was there no way in which he might be introduced directly to the values of Christian salvation without being for ever routed, we might even say, detoured, through Judaism?" The Greek was one of the worldgreat thinkers. Had he to abandon all his own great intellectual heritage in order to think entirely in Jewish terms and categories of thought?

John faced that problem fairly and squarely. And he found one of the greatest solutions which ever entered the mind of man. Later on, in the commentary, we shall deal much more fully with Johngreat solution. At the moment we touch on it briefly. The Greeks had two great conceptions.

(a) They had the conception of the Logos. In Greek logos (G3056) means two things--it means word and it means reason. The Jew was entirely familiar with the all-powerful word of God. "God said, Let there be light; and there was light" (Gen_1:3 ). The Greek was entirely familiar with the thought of reason. He looked at this world; he saw a magnificent and dependable order. Night and day came with unfailing regularity; the year kept its seasons in unvarying course; the stars and the planets moved in their unaltering path; nature had her unvarying laws. What produced this order? The Greek answered unhesitatingly, The Logos (G3056), the mind of God, is responsible for the majestic order of the world. He went on, What is it that gives man power to think, to reason and to know? Again he answered unhesitatingly, The Logos (G3056), the mind of God, dwelling within a man makes him a thinking rational being.

John seized on this. It was in this way that he thought of Jesus. He said to the Greeks, "All your lives you have been fascinated by this great, guiding, controlling mind of God. The mind of God has come to earth in the man Jesus. Look at him and you see what the mind and thought of God are like." John had discovered a new category in which the Greek might think of Jesus, a category in which Jesus was presented as nothing less than God acting in the form of a man.

(b) They had the conception of two worlds. The Greek always conceived of two worlds. The one was the world in which we live. It was a wonderful world in its way but a world of shadows and copies and unrealities. The other was the real world, in which the great realities, of which our earthly things are only poor, pale copies, stand for ever. To the Greek the unseen world was the real one; the seen world was only shadowy unreality.

Plato systematized this way of thinking in his doctrine of forms or ideas. He held that in the unseen world there was the perfect pattern of everything, and the things of this world were shadowy copies of these eternal patterns. To put it simply, Plato held that somewhere there was a perfect pattern of a table of which all earthly tables are inadequate copies; somewhere there was the perfect pattern of the good and the beautiful of which all earthly goodness and earthly beauty are imperfect copies. And the great reality, the supreme idea, the pattern of all patterns and the form of all forms was God. The great problem was how to get into this world of reality, how to get out of our shadows into the eternal truths.

John declares that that is what Jesus enables us to do. He is reality come to earth. The Greek word for real in this sense is alethinos (G228); it is very closely connected with the word alethes (G227), which means true, and aletheia (G225), which means "the truth." The King James and Revised Standard Versions translate alethinos (G228) true; they would be far better to translate it "real." Jesus is the real light (Joh_1:9 ); Jesus is the real bread (Joh_6:32 ); Jesus is the real vine (Joh_15:1 ); to Jesus belongs the real judgment (Joh_8:16 ). Jesus alone has reality in our world of shadows and imperfections.

Something follows from that. Every action that Jesus did was, therefore, not only an act in time but a window which allows us to see into reality. That is what John means when he talks of Jesusiracles as signs (semeia - G4592). The wonderful works of Jesus were not simply wonderful; they were windows opening onto the reality which is God. This explains why John tells the miracle stories in a quite different way from the other three gospel writers. There are two differences.

(a) In the Fourth Gospel we miss the note of compassion which is in the miracle stories of the others. In the others Jesus is moved with compassion for the leper (Mar_1:41 ); his sympathy goes out to Jairus (Mar_5:22 ); he is sorry for the father of the epileptic boy (Mar_9:14 ); when he raises to life the son of the widow of Nain, Luke says with an infinite tenderness, "He gave him to his mother" (Luk_7:15 ). But in John the miracles are not so much deeds of compassion as deeds which demonstrate the glory of Christ. After the miracle at Cana of Galilee, John comments: "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory" (Joh_2:11 ). The raising of Lazarus happens "for the glory of God" (Joh_11:4 ). The blind manblindness existed to allow a demonstration of the glory of the works of God (Joh_9:3 ). To John it was not that there was no love and compassion in the miracles; but in every one of them he saw the glory of the reality of God breaking into time and into human affairs.

(b) Often the miracles of Jesus in the Fourth Gospel are accompanied by a long discourse. The feeding of the five thousand is followed by the long discourse on the bread of life (Jn 6 ); the healing of the blind man springs from the saying that Jesus is the light of the world (Jn 9 ); the raising of Lazarus leads up to the saying that Jesus is the resurrection and the life (Jn 11 ). To John the miracles were not simply single events in time; they were insights into what God is always doing and what Jesus always is; they were windows into the reality of God. Jesus did not merely once feed five thousand people; that was an illustration that he is for ever the real bread of life. Jesus did not merely once open the eyes of a blind man; he is for ever the light of the world. Jesus did not merely once raise Lazarus from the dead; he is for ever and for all men the resurrection and the life. To John a miracle was never an isolated act; it was always a window into the reality of what Jesus always was and always is and always did and always does.

It was with this in mind that that great scholar Clement of Alexandria (about A.D. 230) arrived at one of the most famous and true of all verdicts about the origin and aim of the Fourth Gospel. It was his view that the gospels containing the genealogies had been written first--that is, Luke and Matthew; that then Mark at the request of many who had heard Peter preach composed his gospel, which embodied the preaching material of Peter; and that then "last of all, John, perceiving that what had reference to the bodily things of Jesusinistry had been sufficiently related, and encouraged by his friends, and inspired by the Holy Spirit, wrote a spiritual gospel" (quoted in Eusebius, The Ecclesiastical History 6 : 14). What Clement meant was that John was not so much interested in the mere facts as in the meaning of the facts, that it was not facts he was after but truth. John did not see the events of Jesusife simply as events in time; he saw them as windows looking into eternity, and he pressed towards the spiritual meaning of the events and the words of Jesusife in a way that the other three gospels did not attempt.

That is still one of the truest verdicts on the Fourth Gospel ever reached. John did write, not an historical, but a spiritual gospel.

So then, first of all, John presented Jesus as the mind of God in a person come to earth, and as the one person who possesses reality instead of shadows and able to lead men out of the shadows into the real world of which Plato and the great Greeks had dreamed. The Christianity which had once been clothed in Jewish categories had taken to itself the greatness of the thought of the Greeks.

The Rise Of The Heresies

The second of the great facts confronting the church when the Fourth Gospel was written was the rise of heresy. It was now seventy years since Jesus had been crucified. By this time the church was an organisation and an institution. Theologies and creeds were being thought out and stated; and inevitably the thoughts of some people went down mistaken ways and heresies resulted. A heresy is seldom a complete untruth; it usually results when one facet of the truth is unduly emphasised. We can see at least two of the heresies which the writer of the Fourth Gospel sought to combat.

(a) There were certain Christians, especially Jewish Christians, who gave too high a place to John the Baptist. There was something about him which had an inevitable appeal to the Jews. He walked in the prophetic succession and talked with the prophetic voice. We know that in later times there was an accepted sect of John the Baptist within the orthodox Jewish faith. In Act_19:1-7 we come upon a little group of twelve men on the fringe of the Christian church who had never gotten beyond the baptism of John.

Over and over again the Fourth Gospel quietly, but definitely, relegates John to his proper place. Over and over again John himself denies that he has ever claimed or possessed the highest place, and without qualification yields that place to Jesus. We have already seen that in the other gospels the ministry of Jesus did not begin until John the Baptist had been put into prison, but that in the Fourth Gospel their ministries overlap. The writer of the Fourth Gospel may well have used that arrangement to show John and Jesus in actual meeting and to show that John used these meetings to admit, and to urge others to admit, the supremacy of Jesus. It is carefully pointed out that John is not that light (Joh_1:8 ). He is shown as quite definitely disclaiming all Messianic aspirations (Joh_1:20 ; Joh_3:28 ; Joh_4:1 ; Joh_10:41 ). It is not even permissible to think of him as the highest witness (Joh_5:36 ). There is no criticism at all of John the Baptist in the Fourth Gospel; but there is a rebuke to those who would give him a place which ought to belong to Jesus and to Jesus alone.

(b) A certain type of heresy which was very widely spread in the days when the Fourth Gospel was written is called by the general name of Gnosticism. Without some understanding of it much of Johngreatness and much of his aim will be missed. The basic doctrine of Gnosticism was that matter is essentially evil and spirit is essentially good. The Gnostics went on to argue that on that basis God himself cannot touch matter and therefore did not create the world. What he did was to put out a series of emanations. Each of these emanations was further from him, until at last there was one so distant from him that it could touch matter. That emanation was the creator of the world.

By itself that idea is bad enough, but it was made worse by an addition. The Gnostics held that each emanation knew less and less about God, until there was a stage when the emanations were not only ignorant of God but actually hostile to him. So they finally came to the conclusion that the creator god was not only different from the real God, but was also quite ignorant of and actively hostile to him. Cerinthus, one of the leaders of the Gnostics, said that "the world was created, not by God, but by a certain power far separate from him, and far distant from that Power who is over the universe, and ignorant of the God who is over all."

The Gnostics believed that God had nothing to do with the creating of the world. That is why John begins his gospel with the ringing statement: "All things were made through him; and without him was not anything made that was made" (Joh_1:3 ). That is why John insists that "God so loved the world" (Joh_3:16 ). In face of the Gnostics who so mistakenly spiritualized God into a being who could not possibly have anything to do with the world, John presented the Christian doctrine of the God who made the world and whose presence fills the world that he has made.

The beliefs of the Gnostics impinged on their ideas of Jesus.

(a) Some of the Gnostics held that Jesus was one of the emanations which had proceeded from God. They held that he was not in any real sense divine; that he was only a kind of demigod who was more or less distant from the real God; that he was simply one of a chain of lesser beings between God and the world.

(b) Some of the Gnostics held that Jesus had no real body. A body is matter and God could not touch matter; therefore Jesus was a kind of phantom without real flesh and blood. They held, for instance, that when he stepped on the ground he left no footprint, for his body had neither weight nor substance. They could never have said: "The Word became flesh" (Joh_1:14 ). Augustine tells how he had read much in the work of the philosophers of his day; he had found much that was very like what was in the New Testament, but, he said: "e Word was made flesh and dwelt among us did not read there." That is why John in his First Letter insists that Jesus came in the flesh, and declares that any one who denies that fact is moved by the spirit of antichrist (1Jo_4:3 ). This particular heresy is known as Docetism. Docetism comes from the Greek word dokein (G1380) which means to seem ; and the heresy is so called because it held that Jesus only seemed to be a man.

(c) Some Gnostics held a variation of that heresy. They held that Jesus was a man into whom the Spirit of God came at his baptism; that Spirit remained with him throughout his life until the end; but since the Spirit of God could never suffer and die, it left him before he was crucified. They gave Jesusry on the Cross as : "My power, my power, why hast thou forsaken me?" And in their books they told of people talking on the Mount of Olives to a form which looked exactly like Jesus while the man Jesus died on the Cross.

So then the Gnostic heresies issued in one of two beliefs. They believed either that Jesus was not really divine but simply one of a series of emanations from God, or that he was not in any sense human but a kind of phantom in the shape of a man. The Gnostic beliefs at one and the same time destroyed the real godhead and the real manhood of Jesus.

The Humanity Of Jesus

The fact that John is out to correct both these Gnostic tendencies explains a curious paradoxical double emphasis in his gospel. On the one hand, there is no gospel which so uncompromisingly stresses the real humanity of Jesus. Jesus was angry with those who bought and sold in the Temple courts (Joh_2:15 ); he was physically tired as he sat by the well which was near Sychar in Samaria (Joh_4:6 ); his disciples offered him food in the way in which they would offer it to any hungry man (Joh_4:31 ); he had sympathy with those who were hungry and with those who were afraid (Joh_6:5 , Joh_6:20 ); he knew grief and he wept tears as any mourner might do (Joh_11:33 , Joh_11:35 , Joh_11:38 ); in the agony of the Cross the cry of his parched lips was: "I thirst" (Joh_19:28 ). The Fourth Gospel shows us a Jesus who was no shadowy, docetic figure; it shows us one who knew the weariness of an exhausted body and the wounds of a distressed mind and heart. It is the truly human Jesus whom the Fourth Gospel sets before us.

The Deity Of Jesus

On the other hand, there is no gospel which sets before us such a view of the deity of Jesus.

(a) John stresses the preexistence of Jesus. "Before Abraham was," said Jesus, "I am" (Joh_8:58 ). He talks of the glory which he had with the Father before the world was made (Joh_17:5 ). Again and again he speaks of his coming down from heaven (Joh_6:33-38 ). John saw in Jesus one who had always been, even before the world began.

(b) The Fourth Gospel stresses more than any of the others the omniscience of Jesus. It is Johnview that apparently miraculously Jesus knew the past record of the woman of Samaria (Joh_4:16-17 ); apparently without anyone telling him he knew how long the man beside the healing pool had been ill (Joh_5:6 ); before he asked it, he knew the answer to the question he put to Philip (Joh_6:6 ); he knew that Judas would betray him (Joh_6:61-64 ); he knew of the death of Lazarus before anyone told him of it (Joh_11:14 ). John saw in Jesus one who had a special and miraculous knowledge independent of anything which any man might tell him. He needed to ask no questions because he knew all the answers.

(c) The Fourth Gospel stresses the fact, as John saw it, that Jesus always acted entirely on his own initiative and uninfluenced by anyone else. It was not his motherrequest which moved him to the miracle at Cana of Galilee; it was his own personal decision (Joh_2:4 ); the urging of his brothers had nothing to do with the visit which he paid to Jerusalem at the Feast of Tabernacles (Joh_7:10 ); no man took his life from him--no man could; he laid it down purely voluntarily (Joh_10:18 ; Joh_19:11 ). As John saw it, Jesus had a divine independence from all human influence. He was self-determined.

To meet the Gnostics and their strange beliefs John presents us with a Jesus who was undeniably human and who yet was undeniably divine.

The Author Of The Fourth Gospel

We have seen that the aim of the writer of the Fourth Gospel was to present the Christian faith in such a way that it would commend itself to the Greek world to which Christianity had gone out, and also to combat the heresies and mistaken ideas which had arisen within the church. We go on to ask, Who is that writer? Tradition answers unanimously that the author was John the apostle. We shall see that beyond doubt the authority of John lies behind the gospel, although it may well be that its actual form and penmanship did not come from his hand. Let us, then, collect what we know about him.

He was the younger son of Zebedee, who possessed a fishing boat on the Sea of Galilee and was well enough off to be able to employ hired servants to help him with his work (Mar_1:19-20 ). His mother was Salome, and it seems likely that she was the sister of Mary, the mother of Jesus (Mat_27:56 ; Mar_16:1 ). With his brother James he obeyed the call of Jesus (Mar_1:20 ). It would seem that James and John were in partnership with Peter in the fishing trade (Luk_5:7-10 ). He was one of the inner circle of the disciples, for the lists of the disciples always begin with the names of Peter, James and John, and there were certain great occasions when Jesus took these three specially with him (Mar_3:17 ; Mar_5:37 ; Mar_9:2 ; Mar_14:33 ).

In character he was clearly a turbulent and ambitious man. Jesus gave to him and to his brother the name Boanerges, which the gospel writers take to mean Sons of Thunder. John and his brother James were completely exclusive and intolerant (Mar_9:38 ; Luk_9:49 ). So violent was their temper that they were prepared to blast a Samaritan village out of existence because it would not give them hospitality when they were on their journey to Jerusalem (Luk_9:54 ). Either they or their mother Salome had the ambition that when Jesus came into his kingdom, they might be his principal ministers of state (Mar_10:35 ; Mat_20:20 ). In the other three gospels John appears as a leader of the apostolic band, one of the inner circle, and yet a turbulent ambitious and intolerant character.

In the Book of Acts John always appears as the companion of Peter, and he himself never speaks at all. His name is still one of the three names at the head of the apostolic list (Acts 1:13). He is with Peter when the lame man is healed at the Beautiful Gate of the Temple (Act_3:1 ). With Peter he is brought before the Sanhedrin and faces the Jewish leaders with a courage and a boldness that astonished them (Act_4:1-13 ). With Peter he goes from Jerusalem to Samaria to survey the work done by Philip (Act_8:14 ).

In Paulletters he appears only once. In Galatians 2:9 he is named as one of the pillars of the church along with Peter and James, and with them is depicted as giving his approval to the work of Paul.

John was a strange mixture. He was one of the leaders of the Twelve; he was one of the inner circle of Jesuslosest friends; at the same time he was a man of temper and ambition and intolerance, and yet of courage.

We may follow John into the stories told of him in the early church. Eusebius tells us that he was banished to Patmos in the reign of Domitian (Eusebius, The Ecclesiastical History 3 : 23). In the same passage Eusebius tells a characteristic story about John, a story which he received from Clement of Alexandria. John became a kind of bishop of Asia Minor and was visiting one of his churches near Ephesus. In the congregation he saw a tall and exceptionally fine-looking young man. He turned to the elder in charge of the congregation and said to him: "I commit that young man into your charge and into your care, and I call this congregation to witness that I do so." The elder took the young man into his own house and cared for him and instructed him, and the day came when he was baptized and received into the church. But very soon afterwards he fell in with evil friends and embarked on such a career of crime that he ended up by becoming the leader of a band of murdering and pillaging brigands. Some time afterwards John returned to the congregation. He said to the elder: "Restore to me the trust which I and the Lord committed to you and to the church of which you are in charge." At first the elder did not understand of what John was speaking. "I mean," said John, "that I am asking you for the soul of the young man whom I entrusted to you." "Alas!" said the elder, "he is dead." "Dead?" said John. "He is dead to God," said the elder. "He fell from grace; he was forced to flee from the city for his crimes and now he is a brigand in the mountains." Straightway John went to the mountains. Deliberately he allowed himself to be captured by the robber band. They brought him before the young man who was now the chief of the band and, in his shame, the young man tried to run away from him. John, though an old man, pursued him. "My son," he cried, "are you running away from your father? I am feeble and far advanced in age; have pity on me, my son; fear not; there is yet hope of salvation for you. I will stand for you before the Lord Christ. If need be I will gladly die for you as he died for me. Stop, stay, believe! It is Christ who has sent me to you." The appeal broke the heart of the young man. He stopped, threw away his weapons, and wept. Together he and John came down the mountainside and he was brought back into the church and into the Christian way. There we see the love and the courage of John still in operation.

Eusebius (3 : 28) tells another story of John which he got from the works of Irenaeus. We have seen that one of the leaders of the Gnostic heresy was a man called Cerinthus. "The apostle John once entered a bath to bathe; but, when he learned that Cerinthus was within, he sprang from his place and rushed out of the door, for he could not bear to remain under the same roof with him. He advised those who were with him to do the same. t us flee,e said, st the bath fall, for Cerinthus, the enemy of the truth, is within."here we have another glimpse of the temper of John. Boanerges was not quite dead.

Cassian tells another famous story about John. One day he was found playing with a tame partridge. A narrower and more rigid brother rebuked him for thus wasting his time, and John answered: "The bow that is always bent will soon cease to shoot straight."

It is Jerome who tells the story of the last words of John. When he was dying, his disciples asked him if he had any last message to leave them. "Little children," he said, "love one another." Again and again he repeated it; and they asked him if that was all he had to say. "It is enough," he said, "for it is the Lordcommand."

Such then is our information about John; and he emerges a figure of fiery temper, of wide ambition, of undoubted courage, and, in the end, of gentle love.

The Beloved Disciple

If we have been following our references closely we will have noticed one thing. All our information about John comes from the first three gospels. It is the astonishing fact that the Fourth Gospel never mentions the apostle John from beginning to end. But it does mention two other people.

First, it speaks of the disciple whom Jesus loved. There are four mentions of him. He was leaning on Jesusreast at the Last Supper (Joh_13:23-25 ); it is into his care that Jesus committed Mary as he died upon his Cross (Joh_19:25-27 ); it was Peter and he whom Mary Magdalene met on her return from the empty tomb on the first Easter morning (Joh_20:2 ); he was present at the last resurrection appearance of Jesus by the lake-side (Joh_21:20 ).

Second, the Fourth Gospel has a kind of character whom we might call the witness. As the Fourth Gospel tells of the spear thrust into the side of Jesus and the issue of the water and the blood, there comes the comment: "He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe" (Joh_19:35 ). At the end of the gospel comes the statement that it was the beloved disciple who testified of these things "and we know that his testimony is true" (Joh_21:24 ).

Here we are faced with rather a strange thing. In the Fourth Gospel John is never mentioned, but the beloved disciple is and in addition there is a witness of some kind to the whole story. It has never really been doubted in tradition that the beloved disciple is John. A few have tried to identify him with Lazarus, for Jesus is said to have loved Lazarus (Joh_11:3 , Joh_11:5 ), or with the Rich Young Ruler, of whom it is said that Jesus, looking on him, loved him (Mar_10:21 ). But although the gospel never says so in so many words, tradition has always identified the beloved disciple with John, and there is no real need to doubt the identification.

But a very real point arises--suppose John himself actually did the writing of the gospel, would he really be likely to speak of himself as the disciple whom Jesus loved? Would he really be likely to pick himself out like this, and, as it were, to say: "I was his favourite; he loved me best of all"? It is surely very unlikely that John would confer such a title on himself. If it was conferred by others, it is a lovely title; if it was conferred by himself, it comes perilously near to an almost incredible self-conceit.

Is there any way then that the gospel can be Johnown eye-witness story, and yet at the same time have been actually written down by someone else?

The Production Of The Church

In our search for the truth we begin by noting one of the outstanding and unique features of the Fourth Gospel. The most remarkable thing about it is the long speeches of Jesus. Often they are whole chapters long, and are entirely unlike the way in which Jesus is portrayed as speaking in the other three gospels. The Fourth Gospel, as we have seen, was written about the year A.D. 100, that is, about seventy years after the crucifixion. Is it possible after these seventy years to look on these speeches as word for word reports of what Jesus said? Or can we explain them in some way that is perhaps even greater than that? We must begin by holding in our minds the fact of the speeches and the question which they inevitably raise.

And we have something to add to that. It so happens that in the writings of the early church we have a whole series of accounts of the way in which the Fourth Gospel came to be written. The earliest is that of Irenaeus who was bishop of Lyons about A.D. 177; and Irenaeus was himself a pupil of Polycarp, who in turn had actually been a pupil of John. There is therefore a direct link between Irenaeus and John. Irenaeus writes:

"John, the disciple of the Lord, who also leant upon his breast,

himself also published the gospel in Ephesus, when he was living

in Asia."

The suggestive thing there is that Irenaeus does not merely say that John wrote the gospel; he says that John published (exedoke) it in Ephesus. The word that Irenaeus uses makes it sound, not like the private publication of some personal memoir, but like the public issue of some almost official document.

The next account is that of Clement who was head of the great school of Alexandria about A.D. 230. He writes:

"Last of all, John perceiving that the bodily facts had been made

plain in the gospel, being urged by his friends, composed a

spiritual gospel."

The important thing here is the phrase being urged by his friends. It begins to become clear that the Fourth Gospel is far more than one manpersonal production and that there is a group, a community, a church behind it. On the same lines, a tenth-century manuscript called the Codex Toletanus, which prefaces the New Testament books with short descriptions, prefaces the Fourth Gospel thus:

The apostle John, whom the Lord Jesus loved most, last of all

wrote this gospel, at the request of the bishops of Asia, against

Cerinthus and other heretics."

Again we have the idea that behind the Fourth Gospel there is the authority of a group and of a church.

We now turn to a very important document, known as the Muratorian Canon. It is so called after a scholar Muratori who discovered it. It is the first list of New Testament books which the church ever issued and was compiled in Rome about A.D. 170. Not only does it list the New Testament books, it also gives short accounts of the origin and nature and contents of each of them. Its account of the way in which the Fourth Gospel came to be written is extremely important and illuminating.

"At the request of his fellow-disciples and of his bishops, John,

one of the disciples, said: úst with me for three days from

this time and whatsoever shall be revealed to each of us, whether

it be favourable to my writing or not, let us relate it to one

another.n the same night it was revealed to Andrew that John

should relate all things, aided by the revision of all."

We cannot accept all that statement, because it is not possible that Andrew, the apostle, was in Ephesus in A.D. 100; but the point is that it is stated as clearly as possible that, while the authority and the mind and the memory behind the Fourth Gospel are that of John, it is clearly and definitely the product, not of one man, but of a group and a community.

Now we can see something of what happened. About the year A.D. 100 there was a group of men in Ephesus whose leader was John. They revered him as a saint and they loved him as a father. He must have been almost a hundred years old. Before he died, they thought most wisely that it would be a great thing if the aged apostle set down his memories of the years when he had been with Jesus. But in the end they did far more than that. We can think of them sitting down and reliving the old days. One would say: "Do you remember how Jesus said ... ?" And John would say: "Yes, and now we know that he meant..."

In other words this group was not only writing down what Jesus said; that would have been a mere feat of memory. They were writing down what Jesus meant; that was the guidance of the Holy Spirit. John had thought about every word that Jesus had said; and he had thought under the guidance of the Holy Spirit who was so real to him. W. M. Macgregor has a sermon entitled: "What Jesus becomes to a man who has known him long." That is a perfect description of the Jesus of the Fourth Gospel. A. H. N. Green Armytage puts the thing perfectly in his book John who saw. Mark, he says, suits the missionary with his clear-cut account of the facts of Jesusife; Matthew suits the teacher with his systematic account of the teaching of Jesus; Luke suits the parish minister or priest with his wide sympathy and his picture of Jesus as the friend of all; but John is the gospel of the contemplative.

He goes on to speak of the apparent contrast between Mark and John. "The two gospels are in a sense the same gospel. Only, where Mark saw things plainly, bluntly, literally, John saw them subtly, profoundly, spiritually. We might say that John lit Markpages by the lantern of a lifetimemeditation." Wordsworth defined poetry as "Emotion recollected in tranquillity ". That is a perfect description of the Fourth Gospel. That is why John is unquestionably the greatest of all the gospels. Its aim is, not to give us what Jesus said like a newspaper report, but to give us what Jesus meant. In it the Risen Christ still speaks. John is not so much The Gospel according to St. John; it is rather The Gospel according to the Holy Spirit. It was not John of Ephesus who wrote the Fourth Gospel; it was the Holy Spirit who wrote it through John.

The Penman Of The Gospel

We have one question still to ask. We can be quite sure that the mind and the memory behind the Fourth Gospel is that of John the apostle; but we have also seen that behind it is a witness who was the writer, in the sense that he was the actual penman. Can we find out who he was? We know from what the early church writers tell us that there were actually two Johns in Ephesus at the same time. There was John the apostle, but there was another John, who was known as John the elder.

Papias, who loved to collect all that he could find about the history of the New Testament and the story of Jesus, gives us some very interesting information. He was Bishop of Hierapolis, which is quite near Ephesus, and his dates are from about A.D. 70 to about A.D. 145. That is to say, he was actually a contemporary of John. He writes how he tried to find out "what Andrew said or what Peter said, or what was said by Philip, by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord; and what things Aristion and the elder John, the disciples of the Lord, say." In Ephesus there was the apostle John, and the elder John; and the elder John was so well-loved a figure that he was actually known as The Elder. He clearly had a unique place in the church. Both Eusebius and Dionysius the Great tell us that even to their own days in Ephesus there were two famous tombs, the one of John the apostle, and the other of John the elder.

Now let us turn to the two little letters, Second John and Third John. The letters come from the same hand as the gospel, and how do they begin? The second letter begins: "The elder unto the elect lady and her children" (2Jo_1:1 ). The third letter begins: "The elder unto the beloved Gaius" (3Jo_1:1 ). Here we have our solution. The actual penman of the letters was John the elder; the mind and memory behind them was the aged John the apostle, the master whom John the elder always described as "the disciple whom Jesus loved."

The Precious Gospel

The more we know about the Fourth Gospel the more precious it becomes. For seventy years John had thought of Jesus. Day by day the Holy Spirit had opened out to him the meaning of what Jesus said. So when John was near the century of life and his days were numbered, he and his friends sat down to remember. John the elder held the pen to write for his master, John the apostle; and the last of the apostles set down, not only what he had heard Jesus say, but also what he now knew Jesus had meant. He remembered how Jesus had said: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, he will guide you into all the truth" (Joh_16:12-13 ). There were many things which seventy years ago he had not understood; there were many things which in these seventy years the Spirit of Truth had revealed to him. These things John set down even as the eternal glory was dawning upon him. When we read this gospel let us remember that we are reading the gospel which of all the gospels is most the work of the Holy Spirit, speaking to us of the things which Jesus meant, speaking through the mind and memory of John the apostle and by the pen of John the elder. Behind this gospel is the whole church at Ephesus, the whole company of the saints, the last of the apostles, the Holy Spirit, the Risen Christ himself.

FURTHER READING

John

C. Kingsley Barrett, The Gospel According to Saint John (G)

J. H. Bernahrd, St. John (ICC; G)

E. C. Hoskyns (ed. F. M. Davey), The Fourth Gospel (E)

R. H. Lightfoot, St. JohnGospel: A Commentary (E)

G. H. C. Macgregor, The Gospel of John (MC; E)

J. N. Saunders (ed. B. A. Mastin), The Gospel According to Saint John (ACB; E)

R. V. G. Tasker, The Gospel According to Saint John (TC; E)

B. F. Westcott, The Gospel According to Saint John (E)

The SpeakerCommentary (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text G: Greek Text

Barclay: John 17 (Chapter Introduction)

The Glory Of The Cross (Joh_17:1-5)

The Glory Of The Cross (Joh_17:1-5 Continued)

Eternal Life (Joh_17:1-5 Continued)

The Work Of Jesus (Joh_17:6-8)

The Meaning Of Discipleship (Joh_17:6-8 Continued)

Jesus' Prayer For His Disciples (Joh_17:9-19)

Jesus' Prayer For His Disciples (Joh_17:9-19 Continued)

A Glimpse Of The Future (Joh_17:20-21)

The Gift And The Promise Of Glory (Joh_17:22-26)

Constable: John (Book Introduction)

Introduction

Writer

The writer of this Gospel did not identify himself as such in the text. This is true of all the Gospel evangelists. Nevertheless there is evidence within this Gospel as well as in the writings of the church fathers that the writer was the Apostle John.

The internal evidence from the Gospel itself is as follows. In 21:24 the writer of "these things" (i.e., the whole Gospel) was the same person as the disciple whom Jesus loved (21:7). That disciple was one of the seven disciples mentioned in 21:2. He was also the disciple who sat beside Jesus in the upper room when He instituted the Lord's Supper and to whom Peter motioned (13:23-24). This means that he was one of the Twelve since only they were present in the upper room (Mark 14:17; Luke 22:14). The disciple whom Jesus loved was also one of the inner circle of three disciples, namely Peter, James, and John (Mark 5:37-38; 9:2-3; 14:33; John 20:2-10). James died in the early history of the church, probably in the early 40s (Acts 12:2). There is good evidence that whoever wrote this Gospel did so after then. The writer was also not Peter (21:20-24). This evidence points to John as the disciple whom Jesus loved who was also the writer of this Gospel. The writer claimed to have seen Jesus' glory (1:14; cf. 1:1-4), which John did at the Transfiguration. There are several Johns in the New Testament. This one was one of Zebedee's sons who was a fisherman before Jesus called him to leave his nets and follow Him.

"To a certain extent each of the Gospels reflects the personality of its author, but in none of them is there a more distinctive individuality manifested than in John."¹

The external evidence also points to the Johannine authorship of the fourth Gospel. Irenaeus, the bishop of Lyons (c. 130-200 A.D.), wrote that he had heard Polycarp (c. 69-155 A.D.), a disciple of John. It was apparently from Polycarp that Irenaeus learned that, "John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia."² Other later church fathers supported this tradition including Theophilus of Antioch (c. 180 A.D.), Clement of Alexandria, Tertullian of Carthage, and Tatian.³ Eusebius (fourth century) also specifically mentioned that Matthew and John among the apostles wrote the Gospels that bear their names.⁴

Some scholars have rejected this seemingly clear evidence and have refused to accept Johannine authorship. This criticism comes from those who hold a lower view of Scripture generally. Answering their objections lies outside the purpose of these notes.⁵

Place of Writing

Eusebius wrote that John ministered to the church in Ephesus, which Paul had founded (Acts 19:1-20), for many years.⁶ The Isle of Patmos where John spent some time in exile is close to Ephesus (cf. Rev. 1:9-11). As previously noted, Eusebius wrote that John composed his Gospel when he was at Ephesus.⁷ During the first century, that city was one of the largest centers of Christian activity in the Gentile world.⁸

Date

A few scholars believe John could have written this book as early as 45 A.D., the date when Saul of Tarsus' persecutions drove many Christians out of Jerusalem (cf. Acts 8:1-4).⁹ There are two main problems with such an early date. First, John seems to have assumed that the Synoptic Gospels were available to the Christian public. There is some doubt about this since it assumes an assumption, but most scholars believe, on the basis of content, that John selected his material to supplement material in the Synoptics. This would put the fourth Gospel later than the Synoptics. Second, according to early church tradition the Apostle John lived long into the first century. This would make a later date possible even though it does not prove a later date. Some students of the book believe that John 21:18-22 implies that Peter would die before John did, and Peter died about 67 A.D. In general, most authorities reject a date this early for these and other reasons.

Some conservatives date the Gospel slightly before 70 A.D. because John described Palestine and Jerusalem as they were before the Roman destruction (cf. 5:2).¹⁰ This may be a weak argument since John frequently used the Greek present tense to describe things in the past.¹¹ Some who hold this date note the absence of any reference to Jerusalem's destruction in John. However there could have been many reasons John chose not to mention the destruction of Jerusalem if he wrote after that event. A date of writing before the destruction of Jerusalem is also a minority opinion among scholars.

Many conservative scholars believe that John wrote his Gospel between 85 and 95 A.D.¹² Early church tradition was that John wrote it when he was an older man. Moreover even the early Christians regarded this as the fourth Gospel and believed that John wrote it after the Synoptics. It is not clear if John had access to the Synoptic Gospels. He did not quote from any of them. However, his choice of material for his own Gospel suggests that he probably read them and chose to include other material from Jesus' ministry in his account to supplement them.¹³

The latest possible date would be about 100 A.D. Some liberal scholars date this Gospel in the second century. The Egerton papyrus that dates from early in the second century contains unmistakable allusions to John's Gospel.¹⁴ This seems to rule out a second century date.

It seems impossible to identify the date of writing very exactly, as evidenced by the difference of opinion that exists between excellent conservative scholars. A date sometime between 65 and 95 A.D. is probable.

Characteristic features and purpose

John's presentation of Jesus in his Gospel has been a problem to many modern students of the New Testament. Some regard it as the greatest problem in current New Testament studies.¹⁵ Compared to the Synoptics that present Jesus as a historical figure, John stressed the deity of Jesus. Obviously the Synoptics present Jesus as divine also, but the emphasis in the fourth Gospel is more strongly on Jesus' full deity. This emphasis runs from the beginning, with the Word becoming flesh (1:1, 14), to the end, were Thomas confessed Jesus as his Lord and God (20:28). John's purpose statement (20:30-31) explains why he stressed Jesus' deity. It was so his readers would believe that He is the Christ, the Son of God, and thereby have eternal life.

The key word in the book is the verb "believe" (Gr. pisteuo), which appears 98 times. The noun form of the word (Gr. pistis, "faith") does not occur at all. This phenomenon shows that John wanted to stress the importance of active vital trust in Jesus. Other key words are witness, love, abide, the Counselor (i.e., the Holy Spirit), light, life, darkness, Word, glorify, true, and real.¹⁶ These words identify important themes in the Gospel.

John's unique purpose accounted for his selection of material, as was true of every biblical writer. He omitted Jesus' genealogy, birth, baptism, temptation, exorcizing demons, parables, transfiguration, institution of the Lord's Supper, agony in Gethsemane, and ascension. He focused on Jesus' ministry in Jerusalem, the Jewish feasts, Jesus' private conversations with individuals, and His preparation of His disciples (chs. 13-17). John selected seven signs or miracles that demonstrate that Jesus was the divine Messiah (chs. 2-12). He also recorded the discourses that Jesus gave following these signs that explained their significance. Moreover he stressed Jesus' claims that occur in the unique "I am" statements (6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5).

About 93% of the material in John's Gospel does not appear in the Synoptics.¹⁷ This fact indicates the uniqueness of this Gospel compared with the other three and explains why they bear the title "Synoptic" and John does not. All four Gospels are quite similar, though each of them has its own distinctive features. John, on the other hand, is considerably different from the others. Specifically it stresses Jesus' deity stronger than the others do. It is, I believe, impossible to determine for certain whether or not John used or even knew of the Synoptic Gospels.¹⁸ I suspect that he did.

Another difference between the Synoptics and the fourth Gospel is the writers' view of eschatology. They all share the same basic view, namely that the Jews' rejection of their Messiah resulted in the postponement of the messianic kingdom. However the Synoptic writers stressed the future aspects of eschatology more than John who put more emphasis on the present or realized aspects of eschatology. This is not to say that John presented the kingdom as having begun during Jesus' first advent. He did not. He did stress, however, the aspects of kingdom life that Christians currently enjoy as benefits of the new covenant, which Jesus ratified by His death. These include especially the Holy Spirit's ministries of indwelling and illuminating the believer. Such a shift in emphasis is understandable if John wrote later than the other Gospel evangelists. By then it was clear that God had postponed the messianic kingdom, and believers' interest was more on life in the church than it was on life in the messianic kingdom (cf. chs. 13-17).

"It is . . . quite possible that one of John's aims was to combat false teaching of a docetic type. The Docetists held that the Christ never became incarnate; everything was seeming.'¹⁹ That the docetic heresy did not appear in the first century seems clear, but certain elements that later were to be embodied in this heresy seem to have been quite early."²⁰

"We have suggested that the Fourth Gospel was addressed to two groups within the Johannine community, each of which represented an extreme interpretation of the nature of Jesus: one which did not accept him as God, and the other which did not accept him as man (see the introduction, xxiii; also Smalley, John, 145-48). The perfectly balanced christology of the Fourth Gospel was intended, we believe, to provide a resolution of this theological crisis: to remind the ex-Jewish members of the group, with their strong emphasis on the humanity of Jesus, that the Christ was divine; and to insist, for the benefit of the ex-pagan members (with their docetic outlook), that Jesus was truly human."²¹

The context of Jesus' ministry accounts for the strong Jewish flavor that marks all four Gospels. Yet John's Gospel is more theological and cosmopolitan than the others.

"It has . . . a wider appeal to growing Christian experience and to an enlarging Gentile constituency than the others.

"The Synoptics present him for a generation in process of being evangelized; John presents him as the Lord of the maturing and questioning believer."²²

As a piece of literature, John's Gospel has a symphonic structure.

"A symphony is a musical composition having several movements related in subject, but varying in form and execution. It usually begins with a dominant theme, into which variations are introduced at intervals. The variations seem to be developed independently, but as the music is played, they modulate into each other until finally all are brought to a climax. The apparent disunity is really part of a design which is not evident at first, but which appears in the progress of the composition."²³

Tasker described the fourth Gospel as "the simplest and yet the most profound of the Christian Gospels."²⁴

Original recipients

The preceding quotation implies that John wrote primarily for Christians. This implication may seem to be contrary to John's stated purpose (20:30-31). Probably John wrote both to convince unbelievers that Jesus was the Son of God and to give Christians who faced persecution confidence in their Savior. The word "believe" in 20:31 may be in the present tense implying that Christian readers should continue believing. It could be in the aorist tense suggesting that pagan readers should believe initially. An evangelistic purpose does not exclude an edification purpose. Indeed all 66 books of the Bible have edifying value for God's people (2 Tim. 3:16-17). John's purpose for unbelievers is that they might obtain eternal life, and his purpose for believers is that we might experience abundant eternal life (10:10).

John explained Jewish customs, translated Jewish names, and located Palestinian sites. These facts suggest that he was writing for Gentile readers outside Palestine. Furthermore the prologue seems addressed to readers who thought in Greek categories. John's inclusion of the Greeks who showed interest in seeing Jesus (12:20-22) may also suggest that he wrote with them in view. Because of John's general purposes it seems best to conclude that the original readers were primarily Gentile Christians and Gentile unbelievers.²⁵

"By the use of personal reminiscences interpreted in the light of a long life of devotion to Christ and by numerous episodes that generally had not been used in the Gospel tradition, whether written or oral, John created a new and different approach to understanding Jesus' person. John's readers were primarily second-generation Christians he was familiar with and to whom he seemed patriarchal."²⁶

The writer did not indicate the geographical location of the original recipients of his Gospel. This was undoubtedly intentional since the message of John has universal appeal. Perhaps its first readers lived in the Roman province of Asia the capital of which was Ephesus.

Summary of Gospel Introductions
Gospel	Matthew	Mark	Luke	John
Date	40-70probably 40s	63-70probably 60s	57-59probably 50s	65-95probably 90s
Origin	Palestine	Rome	Caesarea	Ephesus
Audience	Jews	Romans	Greeks	Gentiles
Emphasis	King	Servant	Man	God

Message²⁷

In one sense the Gospel of John is more profound than the Synoptics. It is the most difficult Gospel for most expositors to preach and to teach for reasons that will become evident as we study it. In another sense, however, the fourth Gospel is the easiest Gospel to understand. Leon Morris wrote that it is a pool in which a child can wade and an elephant can swim.²⁸ It is both simple and profound. It clarifies some things that the Synoptics leave as mysteries.

What are these mysteries? Matthew presents Jesus as the King, but it does not articulate the reason for Jesus' great authority. John does. Mark presents Jesus as the Servant, but it does not account for His depth of consecration to God. John does. Luke presents Jesus as the perfect Man, but it does not explain His uniqueness from the rest of humankind. John does.

The Gospel of John reveals answers to the mysteries about Jesus that the Synoptics leave hidden. It is therefore an apocalypse, an unveiling similar to the Book of Revelation in this respect. The Book of Revelation is the climax of biblical Christology. The Gospel of John plays that part among the Gospels. It is a revelation of the person of Jesus Christ more than any of the others. John told us that it would be this in his prologue (1:1-18).

The statement of the message of this Gospel occurs in 1:18: "No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him." John claimed that Jesus was the explanation of God the Father. This Gospel presents Jesus as the One who manifested God to humankind. This book then stresses the revelation of the truth about God.

Mankind has constantly sought to represent God in some way. We want to know what God is like. Ideas about God that do not come from the revelation of Himself in Jesus Christ are idolatrous. They create a false view of God. Typically human beings without divine revelation have imagined God as being an immense version of themselves, a projection of human personality into cosmic proportions. God's revelation of Himself, however, involved the limitation of Himself to humanity, the exact opposite approach. This is what God did in the Incarnation. God's revelations are often the exact opposite of what one would expect.

John presented Jesus as the Son of God. He wanted his readers to view Jesus and to see God. In the tears of Jesus, we should see what causes God sorrow. In the compassion of Jesus, we should see how God cares for His own. In the anger of Jesus, we should see what God hates.

What do we learn about God from Jesus in John? The prologue gives us the essential answer, and the body of the book explains this answer with various illustrations from Jesus' ministry. The prologue tells us that Jesus has manifested the glory of God by revealing two things about Him: His grace and His truth (1:14). All that Jesus revealed about God that this Gospel narrates is contractible into these two words. Notice first the revelation of grace in this Gospel.

The Gospel of John presents God as a gracious person. Behind His gracious dealings lies a heart of love. There are probably hundreds of evidences of God's love resulting in gracious action in this book. Let us note just the evidence of these qualities in the seven signs that John chose to record.

The miracle of changing water into wine (ch. 2) shows God's concern for marital joy. The healing of the official's son (ch. 4) shows God's desire that people experience family unity. The healing of the paralytic (ch. 5) shows God's grace in providing physical restoration. The feeding of the 5000 (ch. 6) shows God's love in providing material needs. The miracle of Jesus walking on the water (ch. 6) shows God's desire that people enjoy supernatural peace. The healing of the man born blind (ch. 9) illustrates God's desire that we have true understanding. The raising of Lazarus (ch. 11) shows God's grace in providing new life. All these miracles are revelations of God's love manifesting itself in gracious behavior toward us in our various needs. These are only the most obvious manifestations of God's grace in this book.

This Gospel also reveals that God is a God of truth. Another one of God's attributes that we see revealed in this Gospel lies behind the truth that we see revealed in this Gospel. That attribute is His holiness. The figure that John used to describe God's holiness is light. Light is a common figure for God's holiness in the Old Testament too. The principle of God's holiness governs the passion of His love.

Jesus' great works in John reveal God's love and His great words reveal God's truth. Let us select seven of the great "I am" claims of Jesus as illustrations of the various aspects of the truth that Jesus revealed about God. All these claims point to God as the source and to Jesus as the mediator of things having to do with truth.

The bread of life claim (ch. 6) points to God as the source of true sustenance. The light of the world claim (ch. 9) points to God as the source of true illumination. The door claim (ch. 10) points to God as the source of true security. The good shepherd claim (ch. 10) points to God as the source of true care. The resurrection and the life claim (ch. 11) points to God as the source of true life. The way, the truth, and the life claim (ch. 14) points to God as the source of true authority. The vine claim (ch. 15) points to God as the source of true fruitfulness. All of these claims pointed directly to Jesus as the mediator, but they also pointed beyond Him to God the Father. They were revelations of the truth concerning God.

These are all further revelations of the character of God introduced first in Exodus 3 where God began to reveal Himself as "I am." The Law of Moses was an initial revelation about God. The revelation that Jesus Christ brought was a further, fuller, and final revelation of the grace and truth that characterize God (1:17). These revelations find their most comprehensive expression in the fourth Gospel.

What are the implications of the revelation in this Gospel? First, such a revelation calls for worship.

In the Old Testament, God revealed Himself and dwelt among His people through the tabernacle. In the Incarnation, God revealed Himself and dwelt among His people through His Son (1:14). The tabernacle was the place where God revealed Himself and around which His people congregated to worship Him in response. The Son of God is the person through whom God has now given the greatest and fullest revelation of Himself and around whom we now bow in worship.

Second, such a revelation calls for service. Under the old Mosaic economy, worship prepared God's people to serve Him. Their service consisted of carrying out His mission for them in the world. The revelation of God should always result in service as well as worship (cf. Isa. 6:1-8). When we learn who God is as we study this Gospel, our reaction should not only be worship but service. This is true of the church as a whole and of every individual believer in it. Thomas' ascription of worship (20:28) was only preliminary to his fulfilling God's mission for him (20:21-23). Worship should never be an end in itself. Even in heaven we will serve as well as worship God (Rev. 22:3).

As recipients of this revelation of God, our lives too should be notable for grace and truth. These qualities should not only be the themes of our worship. They should also be the trademarks of our service. Truth and holiness should mark our words and motives. Graciousness should stamp our works as we deal with people. If they do not, we have not yet comprehended the revelation of God that Jesus came to bring to His own. Sloppy graciousness jeopardizes truthfulness, and rigid truthfulness endangers graciousness. Jesus illustrated the balance.

This Gospel has a strong appeal to the unsaved as well. John wrote it specifically to bring the light of revelation about Jesus' true identity to those who sit in spiritual darkness (20:30-31). The knowledge of who Jesus really is is the key to the knowledge of who God really is. Therefore our service must not only bear the marks of certain characteristics, namely grace and truth, but it must also communicate a specific content: who Jesus is. People need to consider who Jesus is. There is no better way for them to do this than by reading this Gospel. Remember the stated purpose of this book (20:30-31). Use it as an evangelistic tool.

Constable: John (Outline)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

B. The witness of John the Baptist 1:6-8

C. The appearance of the Light 1:9-13

D. The incarnation of the Word 1:14-18

II. Jesus' public ministry 1:19-12:50

A. The prelude to Jesus' public ministry 1:19-51

1. John the Baptist's veiled testimony to Jesus 1:19-28

2. John the Baptist's open identification of Jesus 1:29-34

3. The response to John the Baptist's witness 1:35-42

4. The witness of Philip and Andrew 1:43-51

B. Jesus' early Galilean ministry 2:1-12

1. The first sign: changing water to wine 2:1-11

2. Jesus' initial stay in Capernaum 2:12

C. Jesus' first visit to Jerusalem 2:13-3:36

1. The first cleansing of the temple 2:13-22

2. Initial response to Jesus in Jerusalem 2:23-25

3. Jesus' conversation with Nicodemus 3:1-21

4. John the Baptist's reaction to Jesus' ministry 3:22-30

5. The explanation of Jesus' preeminence 3:31-36

D. Jesus' ministry in Samaria 4:1-42

1. The interview with the Samaritan woman 4:1-26

2. Jesus' explanation of evangelistic ministry 4:27-38

3. The response to Jesus in Samaria 4:39-42

E. Jesus' resumption of His Galilean ministry 4:43-54

1. Jesus' return to Galilee 4:43-45

2. The second sign: healing the official's son 4:46-54

F. Jesus' second visit to Jerusalem ch. 5

1. The third sign: healing the paralytic 5:1-9

2. The antagonism of the Jewish authorities 5:10-18

3. The Son's equality with the Father 5:19-29

4. The Father's witness to the Son 5:30-47

G. Jesus' later Galilean ministry 6:1-7:9

1. The fourth sign: feeding the 5,000 6:1-15

2. The fifth sign: walking on the water 6:16-21

3. The bread of life discourse 6:22-59

4. The responses to the bread of life discourse 6:60-7:9

H. Jesus' third visit to Jerusalem 7:10-10:42

1. The controversy surrounding Jesus 7:10-13

2. Jesus' ministry at the feast of Tabernacles 7:14-44

3. The unbelief of the Jewish leaders 7:45-52

[4. The woman caught in adultery 7:53-8:11]

5. The light of the world discourse 8:12-59

6. The sixth sign: healing a man born blind ch. 9

7. The good shepherd discourse 10:1-21

8. The confrontation at the feast of Dedication 10:22-42

I. The conclusion of Jesus' public ministry chs. 11-12

1. The seventh sign: raising Lazarus 11:1-44

2. The responses to the raising of Lazarus 11:45-57

3. Mary's anointing of Jesus 12:1-8

4. The official antagonism toward Lazarus 12:9-11

5. Jesus' triumphal entry 12:12-19

6. Jesus' announcement of His death 12:20-36

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

1. Jesus' washing of the disciples' feet 13:1-20

2. Jesus' announcement of His betrayal 13:21-30

B. The Upper Room Discourse 13:31-16:33

1. The new commandment 13:31-35

2. Peter's profession of loyalty 13:36-38

3. Jesus' comforting revelation in view of His departure 14:1-24

4. The promise of future understanding 14:25-31

5. The importance of abiding in Jesus 15:1-16

6. The warning about opposition from the world 15:17-27

7. The clarification of the future 16:1-24

8. The clarification of Jesus' destination 16:25-33

C. Jesus' high priestly prayer ch. 17

1. Jesus' requests for Himself 17:1-5

2. Jesus' requests for the Eleven 17:6-19

3. Jesus' requests for future believers 17:20-26

IV. Jesus' passion ministry chs. 18-20

A. Jesus' presentation of Himself to His enemies 18:1-11

B. Jesus' religious trial 18:12-27

1. The arrest of Jesus and the identification of the high priests 18:12-14

2. The entrance of two disciples into the high priests' courtyard and Peter's first denial 18:15-18

3. Annas' interrogation of Jesus 18:19-24

4. Peter's second and third denials of Jesus 18:25-27

C. Jesus' civil trial 18:28-19:16

1. The Jews' charge against Jesus 18:28-32

2. The question of Jesus' kingship 18:33-38a

3. The Jews' request for Barabbas 18:38b-40

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

3. The inscription over Jesus' cross 19:19-22

4. The distribution of Jesus' garments 19:23-24

5. Jesus' provision for His mother 19:25-27

6. The death of Jesus 19:28-30

E. The treatment of Jesus' body 19:31-42

1. The removal of Jesus' body from the cross 19:31-37

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

1. The discovery of Peter and John 20:1-9

2. The discovery of Mary Magdalene 20:10-18

3. The appearance to the Eleven minus Thomas on Easter evening 20:19-23

4. The transformed faith of Thomas 20:24-29

G. The purpose of this Gospel 20:30-31

V. Epilogue ch. 21

A. Jesus' appearance to seven disciples in Galilee 21:1-14

B. Jesus' teachings about motivation for service 21:15-23

C. The writer's postscript 21:24-25

Constable: John

John

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Copyright 2003 by Thomas L. Constable

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Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

St. John, the evangelist, a native of Bathsaida, in Galilee, was the son of Zebedee and Salome. He was by profession a fisherman. Our Lord gave to John, and to James, his brother, the surname of Boanerges, or, sons of thunder; most probably for their great zeal, and for their soliciting permission to call fire from heaven to destroy the city of the Samaritans, who refused to receive their Master. St. John is supposed to have been called to the apostleship younger than any of the other apostles, not being more than twenty-five or twenty-six years old. The Fathers teach that he never married. Our Lord had for him a particular regard, of which he gave the most marked proofs at the moment of his expiring on the cross, by intrusting to his care his virgin Mother. He is the only one of the apostles that did not leave his divine Master in his passion and death. In the reign of Domitian, he was conveyed to Rome, and thrown into a caldron of boiling oil, from which he came out unhurt. He was afterwards banished to the island of Patmos, where he wrote his book of Revelations; and, according to some, his Gospel. Tota antiquitas in eo abunde consentit, quod Domitianus exilii Joannis auctor fuerit. (Lampe. Proleg. lib. i. cap. 4.) --- In his gospel, St. John omits very many leading facts and circumstances mentioned by the other three evangelists, supposing his readers sufficiently instructed in points which his silence approved. It is universally agreed, that St. John had seen and approved of the other three gospels. (St. Hier. [St. Jerome,] de vir. illust. Eusebius, lib. iii, chap. 24.) --- St. Luke, says a learned author, seems to have had more learning than any other of the evangelists, and his language is more varied, copious, and pure. This superiority in style may perhaps be owing to his longer residence in Greece, and greater acquaintance with Gentiles of good education. --- St. Denis, of Alexandria, found in the gospel of St. John, elegance and precision of language, not only in the choice and arrangement of expressions, but also in his mode of reasoning and construction. We find here, says this saint, nothing barbarous and improper, nothing even low and vulgar; insomuch, that God not only seems to have given him light and knowledge, but also the means of well clothing his conceptions. (Dion. Alex. [Denis of Alexandria] apud Euseb. lib. vii, chap. 25.) --- Our critics do not join with St. Denis. They generally conceive St. John, with respect to language, as the least correct of the writers of the New Testament. His style argues a great want of those advantages which result from a learned education: but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths, by the supernatural lights, by the depth of the mysteries, by the superexcellency of the matter, by the solidity of his thoughts, and importance of his instructions. The Holy Ghost, who made choice of him, and filled him with infused wisdom, is much above human philosophy and the art of rhetoric. He possesses, in a most sovereign degree, the talent of carrying light and conviction to the mind, and warmth to the heart. He instructs, convinces, and persuades, without the aid of art or eloquence. --- St. John is properly compared to the eagle, because in his first flight he ascends above all sublunary objects, and does not stop till he meets the throne of the Almighty. He is so sententious, says St. Ambrose, that he gives us as many mysteries as words. (De Sacram. lib. iii, chap. 2) --- From Patmos our saint returned to Ephesus, where he died. (Euseb. lib. iii. hist. eccles.) --- It is said that the original gospel was preserved in the church of Ephesus till the seventh age [century], at least till the fourth; for St. Peter, of Alexandria, cites it. See Chron. Alex. and manuscript fragment. de paschate apud Petav. et Usher. --- Besides the gospel, we have of St. John three epistles and the Book of Revelations; and though other productions have been palmed on the world under the name of our evangelist, the Catholic Church only approves of those above specified. Ancient Fathers have given him the name of the Theologian: a title his gospel, and particularly the first chapter, deserves. Polycratus, bishop of Ephesus, tells us that St. John carried on his forehead a plate of gold, as priest of Jesus Christ, to honour the priesthood of the new law, in imitation of the high priests of the Jews. (Polycr. apud Euseb. liv. v, chap. 24.) --- This gospel was written in Greek, about the end of the first hundred years from Christ's nativity, at the request of the bishops of the Lesser Asia [Asia Minor], against the Cerinthians and the Ebionites, and those heretics, or Antichrists, as St. John calls them, (1 John iv. 3.) who pretended that Jesus was a mere man, who had no being or existence before he was born of Joseph and Mary. The blasphemies of these heretics had divers abettors in the first three ages [centuries], as Carpocrates, Artemon, the two Theodotus, Paul of Samosata, Sabellius, and some others; on whom, see St. Irenæus, St. Epiphanius, St. Augustine, &c. To these succeeded, in the beginning of the fourth century, Arius, of Alexandria, and the different branches of the blasphemous Arian sect. They allowed that Jesus Christ had a being before he was born of Mary; that he was made and created before all other creatures, and was more perfect than any of them; but still that he was no more than a creature: that he had a beginning, and that there was a time when he was not: that he was not properly God, or the God, not the same God, nor had the same substance and nature, with the eternal Father and Creator of all things. This heresy was condemned by the Church in the first General Council, at Nice, ann. 325. --- After the Arians rose up the Macedonians, who denied the divinity of the Holy Ghost; and afterwards the Nestorians, Eutychians, &c. In every age pride and ignorance have produced some heresies; for, as the Apostle says, (1 Corinthians xi. 19.) there must be heresies. Towards the beginning of the sixteenth age [century] Luther, Zuinglius, Calvin, &c. set themselves up for reformers, even of that general and Catholic faith which they found every where taught, and believed in all Christian Churches. Luther owns that he was then alone, the only one of his communion, (if so it may be called); yet none of these called in question the mysteries of the Trinity, or of the Incarnation. --- But not many years after, came the blasphemous sect of the Socinians, so called from Lælius and Faustus Socini. These, and their followers, renewed the condemned errors of the Arians. We scarce find any thing new in the systems of these men, who would pass for somebody, like Theodas, Acts v. 36.; or who, like Simon, the magician, and first heretic, would be looked upon as great men, and great wits, by daring to be free-thinkers, and thereby bold blasphemers. --- To do justice to Calvin, he did not think these Socinians fit to live in any Christian society: and therefore he got Michael Servetus burnt alive at Geneva, ann. 1553; and Valentinus Gentilis, one of the same sect, was beheaded at Berne, ann. 1565. I must needs say, it seems an easier matter to excuse the warm sharp zeal of Calvin, and his Swiss brethren, in persecuting to death these Socinians with sword and faggot, than to shew with what justice and equity these men could be put to death, who followed the very same principle, and the only rule of faith; i.e. Scriptures expounded by every man's private reason, or private spirit; which the pretended Reformers, all of them, maintain with as much warmth as ever, to the very day. --- Heretics in all ages have wrested the sense of the Scriptures, to make them seem to favour their errors: and by what we see so frequently happen, it is no hard matter for men who have but a moderate share of wit and sophistry, by their licentious fancies and arbitrary expositions, to turn, change, and pervert Scripture texts, and to transform almost any thing into any thing, says Dr. Hammond, on the second chapter of St. John's Revelation. But I need not fear to say, this never appeared so visibly as in these last two hundred years; the truth of which no one can doubt, who reads the History of the Variations, written by the learned bishop of Meaux. --- These late Reformers seem to make a great part of their religion consist in reading, or having at least the Bible in their mother-tongue. The number of translations into vulgar languages, with many considerable differences, is strangely multiplied. Every one rashly claims a right to expound them according to his private judgment, or his private spirit. And what is the consequence of this; but that as men's judgments and their private interpretations are different, so in a great measure are the articles of their creed and belief? --- The Scriptures, in which are contained the revealed mysteries of divine faith, are, without all doubt, the most excellent of all writings: these divers volumes, written by men inspired from God, contained not the words of men, but the word of God, which can save our souls: (1 Thessalonians ii. 13. and James i. 21.) but then they ought to be read, even by the learned, with the spirit of humility; with a fear of mistaking the true sense, as so many have done; with a due submission to the Catholic Church, which Christ himself commanded us to hear and obey. This we might learn from the Scripture itself. The apostle told the Corinthians, that even in those days there were many who corrupted and adulterated the word of God. (2 Corinthians ii. 17.) St. Peter gives us this admonition: that in the Epistles of St. Paul, are some things hard to understand, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. --- It was merely to prevent and remedy this abuse of the best of books, that it was judged necessary to forbid the ignorant to read the Scriptures in vulgar languages, without the advice and permission of their pastors and spiritual guides, whom Christ appointed to govern his Church. (Acts xx. 28.) The learned University of Paris, 1525, at that time, and in those circumstances, judged the said prohibition necessary: and whosoever hath had any discourses with persons of different religions and persuasions in our kingdom, especially with Anabaptists, Quakers, and such as pretend to expound the Scriptures, either by their private reason or by the private spirit, will, I am confident, be fully convinced that the just motives of the said prohibition subsist to this very day. Ignorant men and women turn Scripture texts to the errors of their private sects, and wrest them to their own perdition; as the very best of remedies prove pernicious and fatal to those who know not their virtues, nor how to use them, and apply them. --- They might learn from the Acts of the Apostles, (Chap. xv.) that as soon as a doubt and dispute was raised, whether the Gentiles converted by the apostles, were obliged to observe any of the ceremonies of the law of Moses, this first controversy about religion was not decided by the private judgment, or private spirit, even of those apostolical preachers, but by an assembly or council of the apostles and bishops, held at Jerusalem; as appears by the letter of the council sent to the Christians at Antioch. It hath seemed good to the Holy Ghost, and to us, &c. to us, whom Christ promised to direct by the Spirit of truth; with whom, he assured us, he would remain to the end of the world. --- The very same method, as it is evident by the annals of Church history, hath been practised to the very time, and will be to the end of the world. It is the rule grounded on the command and promises of Christ, when he founded and established the Christian Church. All disputes about the sense of the Scriptures, and about points of the Christian belief, have been always decided by the successors of St. Peter, and the other apostles; even by general councils, when judged necessary: and they who, like Arius, obstinately refused to submit their private judgment to that of the Catholic Church, were always condemned, excommunicated, and cut off from the communion of the Church of Christ. --- Nor is this rule and this submission to be understood of the ignorant and unlearned only, but also of men accomplished in all kind of learning. The ignorant fall into errors for want of knowledge, and the learned are many times blinded by their pride and self-conceit. The sublime and profound mysteries, such as the Trinity, the Incarnation of the eternal Son of God, the manner of Christ's presence in the holy sacrament, are certainly above the reach of man's weak reason and capacity; much less are they the object of our senses, which are so often deceived. Let every reader of the sacred volumes, who pretends to be a competent judge of the sense, and of the truths revealed in them, reflect on the words which he finds in Isaias: (Chap. lv. 8, 9) For my thoughts are not your thoughts; nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. How then shall any one, by his private reason, pretend to judge, to know, to demonstrate, what is possible or impossible to the incomprehensible power of God? --- A self-conceited Socinian, big with the opinion he has of his own wit and knowledge, will boldly tell us, that to say or believe that three distinct persons are one and the same God, is a manifest contradiction. Must we believe him? Or the Christian Catholic Church, in all ages? That is, against the greatest authority upon earth: whether we consider the Church as the most illustrious society and body of men; or whether we consider the same Church as under the protection of Christ and his divine promises, to teach them all truth to the end of the world. Besides this, experience itself should make the said Socinian distrust his own judgment as to such a pretended contradiction, when he finds that the brightest wits, and most subtle philosophers, after all their study and search of natural causes and effects, for so many hundred years, by the light of their reason could never yet account for the most common and obvious things in nature, such as are the parts of matter, and extension, local motion, and the production of numberless vegetables and animals, which we see happen, but know not how. See the author of a short answer to the late Dr. Clark and Mr. Whiston, concerning the divinity of the Son of God, and of the Holy Ghost. An. 1729. --- The latest writers among the pretended Reformers hesitate not to tell us, that what the Church and its councils have declared, as to Christ's real presence in the holy sacrament, is contradicted by all our senses; as if our senses, which are so often mistaken, were the supreme and only judges of such hidden mysteries. Another tells us, that for Christ to be truly and really present in many places, in ten thousand places at once, is a thing impossible in nature and reason; and his demonstrative proof is, that he knows it to be impossible. With this vain presumption, he runs on to this length of extravagant rashness, and boldly pronounces, that should he find such a proposition in the Bible, nay, though with his eyes he should see a man raise the dead, and declare that proposition true, he could not believe it: and merely because he knows it impossible: which is no more than to say, that it does not seem possible to his weak reason. I do not find that he offers to bring any other proof, but that it is contrary to his senses, and that God cannot assert a contradiction. And why must we take it for a contradiction, only because he tells us, he knows it to be so? It was certainly the safest way for him, to bring no reasons to shew it impossible to the infinite and incomprehensible power of the Almighty: this vain attempt would only have given new occasions to his learned antagonist, the author of the Single Combat, to expose his weakness even more than he has done. --- May not every Unitarian, every Arian, every Socinian, every Latitudinarian, every Free-thinker, tell us the same? And if this be a sufficient plea, none of them can be condemned of heresy or error. Calvin could never silence Servetus, (unless it were by lighting faggots round him) if he did but say, I know that three distinct persons cannot be one and the same God. It is a contradiction, and God cannot assert a contradiction. I know that the Son cannot be the same God with the Father. It is a contradiction, and therefore impossible. So that though I find clear texts in the Scriptures, that three give testimony in heaven, the Father, the Word, and the Holy Ghost: and these three are one: though Christ, the Son of God, tells us, that he and the Father are one, or one thing; nay, though I should with my own eyes, see men raise the dead to confirm these mysteries, (as many are recorded to have done) and declare them to be revealed divine truths, I cannot believe them, because I know them to be false, to be nonsense, to be contradictions to reason and nature. The like the Free-thinker may tell us, with the Pelagians, as to the existence of original sin, that all men should become liable to eternal death for Adam's sinning; with the Manicheans, that men cannot have free will to do, or abstain from, sinful actions, and yet God know infallibly from eternity what they will do; with the Origenists, that God, who is infinite goodness itself, will not punish sinners eternally, for yielding to what the inclinations of their corrupt nature prompt them. They have the same right to tell all Christendom, that they know these pretended revealed mysteries to be nonsense, impossibilities, and contradictions. And every man's private judgment, when, with an air of confidence, he says, I know it, must pass for infallible; though he will not hear of the Catholic Church being infallible, under the promises of our Saviour, Christ. --- But to conclude this preface, already much longer than I designed, reason itself, as well as the experience we have of our own weak understanding, from the little we know even of natural things, might preserve every sober thinking man from such extravagant presumption, pride and self-conceited rashness, as to pretend to measure God's almighty and incomprehensible power by the narrow and shallow capacity of human understanding, or to know what is possible or impossible for Him that made all things out of nothing. In fine, let not human understanding exalt itself against the knowledge of God, but bring into a rational captivity and submission every thought to the obedience of Christ. Let every one humbly acknowledge with the great St. Augustine, whose learning and capacity, modestly speaking, were not inferior to those of any of those bold and rash pretenders to knowledge, that God can certainly do more than we can understand. Let us reflect with St. Gregory of Nazianzus (Orat. xxxvii. p. 597. C.) that if we know not the things under our feet, we must not pretend to fathom the profound mysteries of God. [1] --- And, in the mean time, let us pray for those who are thus tossed to and fro with every wind and blast of different doctrines, (Ephesians iv. 14.) that God, of his infinite mercy, would enlighten their weak and blinded understanding with the light of the one true faith, and bring them to the one fold of his Catholic Church. (Witham)

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[1] Naz. Orat. xxxvii. Greek: Mede ta en posin eidenai dunamenoi ... me theou bathesin embateuein.

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Gill: John (Book Introduction)

INTRODUCTION TO JOHN

The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of the disciples, and wrote this Gospel after the other evangelists; and in it many things are recorded, which are not in the other Gospels; as various discourses of Christ, and miracles done by him; several incidents in his life, and circumstances that attended his sufferings and death: the occasion of it is generally thought to be the errors of Ebion and Cerinthus, who denied the divinity of Christ, asserted he was a mere man, and that he did not exist before his incarnation; and the design of it is to confute them: and it is easy to observe, that he begins his Gospel with the divinity of Christ; asserts him to be God, and proves him to be truly and properly so, by the works of creation, which were wrought by him, as well as shows that he was really man. Clemens ^a calls this Gospel of John, pneumatikon euaggelion "a spiritual Gospel", as indeed it is; consisting of the spiritual discourses of our Lord, on various occasions, both at the beginning, and in the course of his ministry, and especially a little before his sufferings and death: and the same writer observes, that John, the last of the evangelists, considering that in the other Gospels were declared the things relating to the body of Christ, that is, to him, as he was after the flesh; to his genealogy and birth as man; to what was done to him, or by him, in his infancy; to his baptism, temptations, journeys, &c. at the request of his familiar friends, and moved by the Spirit of God, composed this Gospel. Moreover, it is observed by some ^b, that the other three evangelists only record what was done by Christ, in one year after John the Baptist was cast into prison, as appears from Mat 4:12 wherefore John, at the entreaty of his friends, put these things into his Gospel, which were done or said by Christ, before John was cast into prison. He was called very early by Christ, though young; and was with him throughout the whole of his ministry, and was an eye and ear witness of what he here relates, and his testimony is to be received; he was the beloved disciple, he leaned on the bosom of Jesus, and had great intimacy with him; and might be privy to some things, which others were not acquainted with; and though he was a Galilean, and an unlearned man, Act 4:13 yet being endowed with the extraordinary gifts of the Spirit, he was abundantly qualified to write this book: for what some ancient writers ^c say of him, that he was a priest, and wore a plate, that is, of gold upon his forehead, cannot be true, since he was not of the tribe of Levi; and besides, only the high priest wore that upon his mitre; unless they mean, as seems most likely, that he was a Christian bishop: perhaps the mistake may arise from John the Baptist, who was of the priestly order, and is called by some Jewish writers ^d, John the high priest. When and where this Gospel was written, is not certain; some say in ^e Asia, after he had wrote his Revelation in Patmos; and others say particularly, that it was wrote at Ephesus; the title of it in the Syriac version, signifies much, which runs thus;

"the holy Gospel, the preaching of John, which he spoke and published in Greek at Ephesus.''

And to the same purpose is the title of it in the Persic version;

"the Gospel of John, one of the twelve apostles, which was spoken in the city of Ephesus, in the Greek Roman tongue.''

College: John (Book Introduction)

PREFACE

INTRODUCTION

Even the casual reader of the New Testament will notice that the first three accounts of Jesus' life are generally similar in their overall story line, whereas the fourth Gospel (John) is quite different. Scholars refer to Matthew, Mark, and Luke as the Synoptic Gospels (Synoptic = "seen together" or "as parallel") because of their similarities, but John is called, well . . . John (no special name). It is part of the New Testament collection known as the Johannine Writings (John, 1, 2, 3 John, and Revelation).

The differences between the Synoptic Gospels and the Gospel of John are readily apparent to the alert reader. For example the Synoptics all present one major trip of Jesus from Galilee to Jerusalem, whereas John portrays Jesus as being in Judea and Jerusalem often. Indeed, for John the primary ministry of Jesus seems to be in Judea rather than the Galilean setting of the Synoptics. Another difference is seen in John's lack of true parables in his recorded teachings of Jesus. In the Synoptics, parables are the characteristic form of Jesus' teaching, with the often repeated introduction, "Jesus told them a parable, saying, 'the kingdom of God is like this . . . .'" John is also loaded with characters we do not find in the Synoptics: Nicodemus, the Samaritan woman at the well, and Lazarus, just to name a few. Furthermore, some of our most memorable Gospel phrases are not found in the Synoptics, but only in John: "In the beginning was the Word." "Behold the Lamb of God!" "God so loved the world that he gave his only Son." "I am the way, the truth, and the life." "I am the vine." "What is truth?" "It is finished!" "So send I you." By some estimates about 90% of the material found in John is not found in the Synoptic Gospels.

Christian scholars have noticed these differences from ancient times. Clement of Alexandria, writing approximately AD 185, called John the "spiritual Gospel." By this, Clement did not mean that John was nonhistorical, but that John was more concerned with internal, spiritual matters. In the more recent past overly critical scholars have pronounced the differences between John and the Synoptics to be irreconcilable and concluded that John is, in effect, the first commentary on the Gospels. This assumption (that John is historical fiction) exists in many commentaries of previous generations and is still held by some today. In general, though, current scholarship is much less certain about the nonhistorical character of John. In this commentary we assume that John relates a historically reliable version of the life, death, and resurrection of Jesus, albeit quite different from that of the Synoptic Gospels. These differences are part of what makes the study of this book so fascinating and will be discussed at the appropriate places through the commentary.

WHO IS THE AUTHOR?

We have been writing as if we knew for sure that John was the author of this Gospel. But this begs the question, how do we know for sure that John wrote it, and if so, which John was this? To answer the first question in complete honesty, we do not know for sure who wrote this book, for it was published anonymously in line with the publishing standards of the ancient world. We do have some very early witnesses to John as the author, however. The so-called "Muratorian Canon" (date disputed, but probably AD 150-200) says, "John, one of the disciples, wrote the fourth book of the Gospel." An early church leader by the name of Irenaeus (AD 185) is also an important witness. Tradition claims that Irenaeus was a student of Polycarp of Smyrna, and that Polycarp was a student of John himself. This means that Irenaeus is only one generation of believers removed from John, which gives added weight to what he writes. Irenaeus states in no uncertain terms that John was the author of the Fourth Gospel (in his book Against Heresies 3.1.1).

Some scholars have suggested, however, that the author of the Fourth Gospel was indeed a man named John, but not John the Apostle. It is true that there were other early Christian leaders named John, and it is possible that one of them is the true author of the Fourth Gospel. This issue may be addressed by determining the identity of the so-called "beloved disciple" within the book of John.

In John 21:20-24 the "disciple whom Jesus loved" is said to be the author of the book. If we work backwards through the book, we encounter the beloved disciple in other places. He is the one who recognizes Jesus after the resurrection during the miraculous catch of fish (21:7). Jesus entrusts the care for his mother, Mary, to this disciple while hanging on the cross (19:26-27). This disciple reclines next to Jesus at the Last Supper (13:23, 25). The beloved disciple is intended to be seen in some places where he is simply called the "other disciple." He is the one who races Peter to the tomb on Easter morning, and arrives first (20:3-5, probably indicating that he was younger than Peter). It is the "other disciple" who gains entrance for Peter and himself into the high priest's courtyard during the interrogation of Jesus (18:15-16). The "other disciple" may also be the unnamed disciple of John the Baptist who, along with Andrew, is pointed to Jesus by the Baptist himself (1:35-40).

The intimacy the beloved disciple has with Jesus points to one of the inner circle of disciples. In the Synoptic Gospels, this "inner circle" is pictured as Peter, James, and John. Peter is clearly not the author of the Fourth Gospel, because he is often portrayed as being with the "beloved disciple." James is an unlikely candidate, because he suffers early martyrdom at the hands of Herod Agrippa I (Acts 12:2). This leaves only John the Apostle, the son of Zebedee, the brother of James. This case is somewhat strengthened by the fact that the Apostle John is named nowhere in the Fourth Gospel (nor is James, the only reference being to the "sons of Zebedee" at 21:2). It is not easy to understand why any other early Christian writer would have omitted the name of such a prominent Apostle. The solution to the mystery is that we are intended to see John himself as the author, and that he does not mention himself except as the "beloved disciple" or the "other disciple." We should also note that this is not an expression of pride (he "loved me best"). It is an expression of deep humility, wonderment, and thankfulness on the part of the author: Jesus loved me, even me?!

WHEN AND WHERE WAS IT WRITTEN?

Many locations have been suggested as the place of composition for the Gospel of John, but the traditional site is the city of Ephesus. The ruins of Ephesus are in southwestern Turkey, near the modern city of Kusadasi. Ephesus was one of the largest and most important cities of the Roman Empire in the first century. Ephesus was the site of the Temple of Artemis (sometimes incorrectly called the Temple of Diana, see Acts 19:28). This temple was recognized as one of the seven wonders of the ancient world according to the Greek geographer, Strabo. This large city (perhaps as many as 500,000 inhabitants) had a very mixed population. There was a strong Christian community in Ephesus, for Paul had a three-year ministry there in the AD 50s. The presence of the Temple of Artemis shows that there was also a strong pagan community, dedicated to the worship of the ancient Greek gods. Overall it was a large, cosmopolitan city, with a well-developed Greek culture. The common language of the city would have been Greek, the language of the New Testament.

Although it cannot be proven, there is strong tradition that the Apostle John, along with Mary the mother of Jesus, made his way to Ephesus sometime after the destruction of Jerusalem in AD 70. John, at least, was probably in Ephesus during the reign of Emperor Domitian (AD 81-96). After a few years, Domitian seems to have actively persecuted the Christian community, and this atmosphere of persecution probably forms the background for the Fourth Gospel, written sometime between AD 85-95. Also, by this time, the Jewish synagogue community had solidified in its opposition to the Christians, and Jews had to make a choice between the two. Jews who chose to believe in Jesus were "thrown out of the synagogue," a circumstance mentioned by John (9:22; 16:2).

This makes John one of the last books of the New Testament to be written, and certainly the last of the Gospels. If we theorize that John was about 20 when Jesus was crucified (AD 30), then he would have been 75-85 years old when this book was written, a very old man in the ancient world. For this and other reasons, it is likely that John had quite a bit of help in writing this book. Some scholars want to speak of the "Johannine community" or the "community of the beloved disciple" as the author, and there is some merit to this (cf. 21:24, "we know his testimony in true"). For our purposes, however, we will assume that the Apostle John, an eyewitness to many of the Gospel events, is the primary author of this book.

WHAT ARE THE CHARACTERISTICS OF JOHN?

First, we would say that the style of John's writing is simple, but its thought is profound. John is written in some of the simplest Greek in the New Testament, although this does not mean it is "bad" Greek. It uses many common words, many monosyllabic words, and relatively short sentences. Yet the message of the book is profound. Fred Craddock notes that this is a Gospel in which "a child can wade and an elephant can swim."

A second characteristic of John is that he has laid out the bulk of the book as a series of lengthy accounts of works followed by words. We can characterize these combinations as miraculous signs followed by discourses or sermons of Jesus. John has only seven miracles, five of which are not found in the Synoptic Gospels. The story of each of these miracles is told at some length, and the material of the sermon that follows is primarily material not found in the Synoptics.

A third characteristic of the Fourth Gospel is the emphasis upon the personal ministry of Jesus. John relates several one-on-one situations (e.g., Jesus with Nicodemus, chapter 3), which teach us that Jesus had an active private ministry. It was not all public preaching, although this was important, too. In John we see a Jesus who cares for people and has time for them. This has another side, however. Sometimes it emphasizes the aloneness of Jesus. He often seems to be by himself without the support of the disciples or anyone else, a solitary figure.

Fourthly, John has a highly developed theological interest. He is particularly concerned with the matter of Christology, explaining who Jesus is in relation to God. John lays stress on the divinity of Jesus, often referring to him as the Son or the Son of God. He also stresses the humanity of Jesus: he is thirsty at Sychar and weeps at the tomb of Lazarus. John develops the theme of Jesus as the Jewish Messiah, the one God sent to his people.

John also explores the nature of God the Father, particularly through the Father-Son relationship between Jesus and God. John emphasizes that faith for the Christian must be in both the Father and in the Son. And John also has a great deal of discussion about the Holy Spirit. This is found throughout the book, but particularly in the Farewell Discourses of chapters 13-17. Here the Holy Spirit is portrayed as the coming Paraclete or Advocate for the community of believers.

A fifth characteristic might also be called the purpose of John. This purpose is strongly evangelistic, to bring the readers to faith. There is a constant contrast in the Fourth Gospel between believers and unbelievers, between faith and unfaith. Toward the end of the book John lays out his purpose in very straightforward language, "These [things] are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31).

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

There are many possible ways to study John, but it is helpful to know what the primary emphasis will be in this commentary. Our main focus will be to listen carefully to what John is saying to us, to understand his intended message. This is not as easy as it may seem at first glance, for John is far removed from twentieth century English speakers. We want to know the general story, to pick up on the nuances, to be sensitive to the theological implications John is drawing out. For the most part we will not be concerned with evaluating the historical nature of John's account. When we bring historical data into the mix, it will be to help the reader understand the background of John's story, not to judge his accuracy. This is a modified narrative approach, an attempt to understand John's story as it is intended to be understood. While some may find this intolerably naïve, it is certainly the first and necessary step to a full appreciation of this marvelous book. If we can get you to listen to John carefully and hear his message, we will have succeeded in what we set out to do.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Note: There are many, many commentaries and other books related to the study of John. Dr. Bryant's favorites were the ones by Rudolf Bultmann, Barnabas Lindars, and Raymond Brown (even though he had sharp disagreements with all of them). Bultmann has a great deal of excellent material, although his theological bent makes him difficult for less advanced students. Lindars is excellent in technical discussion, but spiritually dry. Brown is wordy, but often gives great insights. I think the finest commentary on John is that of D.A. Carson. While Carson may be too conservative for some, he never avoids the hard questions and takes the time necessary to do thorough exegesis. Other outstanding choices for the more advanced student include the commentary of C.K. Barrett and George Beasley-Murray's commentary in the Word Biblical Commentary series. For the less advanced student the commentary by Paul Butler contains a wealth of accessible material, although written for an earlier generation.

Abbot, Ezra, Andrew P. Peabody, and J.B. Lightfoot. The Fourth Gospel: Evidences External and Internal of Its Johannean Authorship . London: Hodder & Stoughton, 1892.

Ashton, John. Understanding the Fourth Gospel . Oxford: Clarendon, 1991.

Bacon, Benjamin W. The Fourth Gospel in Research and Debate: A Series of Essays on Problems Concerning the Origin and Value of the Anonymous Writings Attributed to the Apostle John . New York: Moffatt, 1910.

. The Gospel of the Hellenists . New York: Holt, n.d., c.1933.

Barclay, William. The Gospel of John . The Daily Study Bible Series. Philadelphia: Westminster, 1956.

Barrett, C.K. The Gospel according to St. John . Second Edition. Philadelphia: Westminster, 1978.

. The Gospel of John and Judaism . Philadelphia: Fortress, 1975.

Bauer, Walter. Das Johannesevangelium . Tübingen: Mohr, 1925.

Beasley-Murray, George R. John . Word Biblical Commentary 36. Waco: Word, 1987.

Bernard, John H. A Critical and Exegetical Commentary on the Gospel According to St. John. 2 volumes. International Critical Commentary. Edinburgh: T&T Clark, 1928.

Blomberg, Craig L. Jesus and the Gospels. Nashville: Broadman & Holman, 1997.

Boice, James M. Witness and Revelation in the Gospel of John . Grand Rapids: Eerdmans, 1978.

Borchert, Gerald L. John 1-11 . The New American Commentary 25A. Nashville: Broadman & Holman, 1996.

Bowman, John. The Fourth Gospel and the Jews: A Study in R. Akiba, Esther, and the Gospel of John . Pittsburgh: Pickwick, 1975.

Brown, Raymond E. The Community of the Beloved Disciple. New York: Paulist, 1979.

. The Death of the Messiah: From Gethsemane to the Grave . 2 volumes. New York: Doubleday, 1994.

. The Gospel according to John . 2 volumes. The Anchor Bible 29A-B. Garden City, NY: Doubleday, 1966-70.

Bruce, F.F. The Gospel of John . Grand Rapids: Eerdmans, 1983.

Bultmann, Rudolf. The Gospel of John . Philadelphia: Westminster, 1971.

Burney, Charles F. The Aramaic Origin of the Fourth Gospel . Oxford: Clarendon, 1922.

Butler, Paul. The Gospel of John . 2 volumes in 1. Bible Study Textbook Series. Joplin, MO: College Press, 1961.

Carpenter, Joseph E. The Johannine Writings: A Study of the Apocalypse and the Fourth Gospel. London: Constable, 1927.

Carson, D.A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

Charlesworth, James H., editor. John and Qumran . London: Geoffrey Chapman, 1972.

Colwell, Ernest C., The Greek of the Fourth Gospel: A Study of Its Aramaisms in the Light of Hellenistic Greek . Chicago: University of Chicago Press, n.d., c. 1931.

Craddock, Fred B. John . Knox Preaching Guides. Atlanta: John Knox Press, 1982.

Cullmann, Oscar. The Johannine Circle . Philadelphia: Westminster, 1975.

Culpepper, R. Alan. The Anatomy of the Fourth Gospel: A Study in Literary Design . Philadelphia: Fortress, 1983.

. The Gospel and Letters of John . Interpreting Biblical Texts Series. Nashville: Abingdon, 1998.

Dodd, C.H. Historical Tradition in the Fourth Gospel . Cambridge: Cambridge University Press, 1963.

. The Interpretation of the Fourth Gospel . Cambridge: Cambridge University Press, 1953.

Drummond, James. An Inquiry into the Character and Authorship of the Fourth Gospel. New York: Scribner, 1904.

Eisler, Robert. The Enigma of the Fourth Gospel . London: Methuen, 1938.

Erdman, Charles R. The Gospel of John . Philadelphia: Westminster, 1917.

Fortna, Robert T. The Gospel of Signs: A Reconstruction of the Narrative Source Underlying the Fourth Gospel . Cambridge: Cambridge University Press, 1970.

Foster, R.C. Studies in the Life of Christ . Grand Rapids: Baker, 1985. Reprint, Joplin, MO: College Press, 1996.

Gardner-Smith, Percival. St. John and the Synoptic Gospels . Cambridge: Cambridge University Press, 1938.

Gnilka, J. Johannesevangelium . Neue Echter Bibel. Würzburg: Echter, 1983.

Godet, Frederic. Commentary on the Gospel of John . Translated by Timothy Dwight. 2 volumes. New York: Funk & Wagnall, 1886.

Haenchen, Ernst. A Commentary on the Gospel of John . Hermeneia Series. 2 volumes. Philadelphia: Fortress, 1984. (German ed., 1980.)

Hendriksen, William. Exposition of the Gospel according to John . 2 volumes. New Testament Commentary Series. Grand Rapids: Baker, 1954.

Hengel, Martin. The Johannine Question . Philadelphia: Trinity Press International, 1989.

Higgins, A.J.B. The Historicity of the Fourth Gospel . London: Lutterworth, 1960.

Hoskyns, Edwyn C. The Fourth Gospel. 2 volumes. London: Faber, 1940. Revised. ed. in one vol., 1947.

Howard, Wilbert F. Christianity According to St. John . Philadelphia: Westminster, 1946.

. The Fourth Gospel in Recent Criticism and Interpretation . London: Epworth, 1931.

Howard, Wilbert F., and Arthur J. Gossip. "The Gospel According to St. John." In Interpreter's Bible 7:437-811. Nashville: Abingdon/ Cokesbury, 1952.

Hunter, Archibald M. According to John . The Cambridge Bible Commentary. London: SCM Press, 1968.

. The Gospel According to John . Cambridge: Cambridge University Press, 1965.

Jauncey, James H. The Compelling Indwelling [Studies on John 15]. Chicago: Moody, 1972.

Jeremias, Joachim. New Testament Theology. Old Tappan, NJ: Scribners Reference, 1977.

Jervell, Jacob. Jesus in the Gospel of John . Minneapolis: Augsburg, 1984.

Kysar, Robert. The Fourth Evangelist and His Gospel . Minneapolis: Augsburg, 1975.

. John . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1986.

. John's Story of Jesus . Philadelphia: Fortress, 1984.

. John, the Maverick Gospel . Atlanta: John Knox, 1976. Reprinted Louisville, KY: Westminster/John Knox, 1993.

Lee, Edwin Kenneth. The Religious Thought of St. John . London: S.P.C.K., 1950.

Lenski, R.C.H. Interpretation of John's Gospel . Columbus: Lutheran Book Concern, 1936.

Leon-Dufour, Xavier. Dictionary of the New Testament . New York: Harper & Row, 1980.

Lightfoot, Robert H. St. John's Gospel . Edited by C.F. Evans. Oxford: Clarendon, 1956.

Lindars, Barnabas. The Gospel of John . New Century Bible Commentary. Grand Rapids: Eerdmans, 1972.

MacGregor, George H.C. The Gospel of John . The Moffatt New Testament Commentary. London: Hodder & Stoughton, 1928.

MacGregor, George H.C., and A.Q. Morton. The Structure of the Fourth Gospel. Edinburgh: Oliver & Boyd, 1961.

Maier G. Johannes-Evangelium . BKNT 6. Neuhausen-Stuttgart: Hänssler, 1984.

Marsh, John. The Gospel of St. John . Westminster Pelican Commentaries. Philadelphia: Westminster, 1968.

Martyn, J. Louis. History and Theology in the Fourth Gospel . New York: Harper & Row, 1968.

. The Gospel of John in Christian History: Essays for Interpreters . New York: Paulist, 1979.

McGarvey, J.W., and P.Y. Pendleton. The Fourfold Gospel or a Harmony of the Four Gospels . Cincinnati: Standard, 1914.

Michaels, J.R. John . San Francisco: Harper, 1984.

Moloney, Francis J. The Gospel of John. Sacra Pagina. Collegeville, MN: Liturgical Press, 1998.

Montefiore, C.G., and H. Loewe. A Rabbinic Anthology. New York: Schocken Books, 1974.

Morris, Leon. The Gospel according to St. John . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1971.

. Reflections on the Gospel of John . 4 volumes. Grand Rapids: Baker, 1986.

. Studies in the Fourth Gospel . Grand Rapids, Eerdmans, 1969.

Murray, John O.F. Jesus according to St. John . London: Longmans, 1936.

Nicol, W. Semeia in the Fourth Gospel . Leiden: Brill, 1972.

Nolloth, Charles F. The Fourth Evangelist: His Place in the Development of Religious Thought. London: J. Murray, 1925.

O'Neill, J.C. Who Did Jesus Think He Was? Leiden: Brill, 1995.

Odeberg, Hugo. The Fourth Gospel: Interpreted in Its Relation to Contemporaneous Religious Currents in Palestine and the Hellenistic-Oriental World . Amsterdam: B.R. Grüner, 1968.

Pack, Frank. The Gospel according to John . Living Word Commentaries. Austin: Sweet, 1975.

Palmer, Earl F. The Intimate Gospel . Waco: Word, 1978.

Plummer, Alfred. The Gospel according to St. John. Cambridge Greek Testament. Cambridge: Cambridge University Press, 1890.

Rainsford, Marcus. Our Lord Prays: Thoughts on John XVII . London: 1873; reprint Chicago: Moody, 1950.

Redlich, Edwin B. An Introduction to the Fourth Gospel . London: Longmans, 1939.

Ridderbos, Herman N. The Gospel of John: A Theological Commentary . Grand Rapids: Eerdmans, 1997.

Rigg, William Harrison. The Fourth Gospel and Its Message for Today . London: Lutterworth, 1952.

Robinson, John A.T. The Priority of John . London: SCM Press, 1985.

Sanday, William. The Authorship and Historical Character of the Fourth Gospel . London: Macmillan, 1872.

. The Criticism of the Fourth Gospel . New York: Scribner, 1905.

Sanders, J.N. The Fourth Gospel in the Early Church . Cambridge: Cambridge University Press, 1943.

Sanders, J.N., and B.A. Mastin. The Gospel according to St. John . Black's New Testament Commentaries. London: A.& C. Black, 1968.

Schlatter, Adolf. Der Evangelist Johannes . Stuttgart: Calwer, 1948.

Schnackenburg, Rudolf. The Gospel according to St John . 3 volumes. Translated by Cecily Hastings, et al. New York: Crossroad, 1982.

Sidebottom, E.M. The Christ of the Fourth Gospel . London: SPCK, 1961.

Sloyan, Gerard S. John . Interpretation Commentary Series. Atlanta: John Knox, 1988.

Smith, D. Moody. The Composition and Order of the Fourth Gospel . New Haven, CT: Yale University Press, 1965.

. John . Proclamation Commentaries. Philadelphia: Fortress Press, 1976.

Smith, D. Moody, C. Clifton Black, and R. Alan Culpepper, eds. Exploring the Gospel of John: In Honor of D. Moody Smith . Louisville: Westminster/John Knox, 1996.

Smith, Jonathan R. The Teaching of the Gospel of John . New York: Revell, 1903.

Stevens, George B. The Johannine Theology: A Study of the Doctrinal Contents of the Gospel and Epistles of the Apostle John . New York: Scribner, 1894.

Strachan, Robert H. The Fourth Evangelist: Dramatist or Historian? London: Hodder & Stoughton, 1925.

. The Fourth Gospel: Its Significance and Environment . 3rd Revised Edition. London, S.C.M. Press, 1941.

Tasker, Randolph V.G. The Gospel according to St. John . Tyndale New Testament Commentaries. London: Tyndale, 1960.

Temple, William. Readings in St. John's Gospel . 2 volumes. London: Macmillan, 1939-40; one volume edition, New York: St. Martin's Press, 1955.

Tenney, Merrill C. "The Gospel of John." In The Expositor's Bible Commentary , 93-203. Grand Rapids: Zondervan, 1981.

. John: the Gospel of Belief . Grand Rapids: Eerdmans (1948), 1954.

Turner, George A., and Julius R. Mantey. The Gospel according to John . The Evangelical Commentary on the Bible. Grand Rapids: Eerdmans, 1964.

Wead, David. The Literary Devices in John's Gospel . Basel: Komm. Friedrich Reinhardt, 1970.

Weber, Gerard P. and Robert Miller. Breaking Open the Gospel of John . Cincinnati: St. Anthony Messenger Press, 1995.

Westcott, Brooke F. The Gospel according to St .John . London: John Murray, 1882.

. The Gospel according to St. John; the Greek Text with Introduction and Notes . 2 volumes. London: John Murray, 1908. Reprinted in 1 volume, Grand Rapids: Baker, 1980.

Wiles, Maurice F. The Spiritual Gospel: The Interpretation of the Fourth Gospel in the Early Church. Cambridge: Cambridge University Press, 1960.

Witherington, Ben, III. John's Wisdom: A Commentary on the Fourth Gospel. Louisville, KY: Westminster/John Knox, 1995.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BDB A Hebrew and English Lexicon of the Old Testament by Brown, Driver and Briggs

BDF A Greek Grammar of the New Testament by Blass, Debrunner and Funk

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

A good outline is more than half the battle in one's understanding and remembering the contents of any book. There is more than one way to break up and organize the materials in the Gospel according to John. Most students have observed two large divisions in its structure: (1) chapters 1-12 and (2) chapters 13-21. These larger units include a prologue (1:1-18) and an epilogue (chapter 21). Perhaps the easiest way to organize the materials of the book for commentary purposes might be to number the larger units of thought in the book (over fifty such units) and comment successively on these from the beginning of the book to the end. One may endeavor, however, to organize the materials of the Fourth Gospel in some kind of elaborate outline, structured under the two large divisions noted above. We follow this latter procedure below:

I. JESUS MANIFESTS HIMSELF TO THE WORLD - 1:1-12:50

A. The Prologue - 1:1-18

1. The Logos before Time - 1:1-4

a. His Relationship to Deity - 1:1-2

b. His Relationship to the World - 1:3-4

2. The Logos Manifested in History - 1:5-18

a. John the Baptist's Initial Testimony to the Logos - 1:5-13

b. The Logos in Flesh - 1:14-18

B. The Testimony of John the Baptist and of Jesus' First Disciples - 1:19-51

1. The Testimony of John the Baptist - 1:19-34

a. The Testimony of John to the Jewish Leaders - 1:19-28

b. The Testimony of John to the Jewish People - 1:29-34

2. Jesus' Calling and the Testifying of His First Disciples - 1:35-51

a. John the Baptist's Disciples Follow Jesus - 1:35-42

b. Jesus' Calling of Philip and Nathanael - 1:43-51

C. Jesus' First Signs - 2:1-25

1. Jesus Changes Water into Wine - 2:1-12

2. Jesus Cleanses the Temple - 2:13-22

3. Summary of Response to Jesus - 2:23-25

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

2. The Son of Man - 3:11-21

3. The Further Testimony of John the Baptist - 3:22-30

4. The Son's Testimony - 3:31-36

E. Jesus and the Samaritans - 4:1-42

1. Introduction - 4:1-4

2. Jesus and the Woman of Samaria - 4:5-30

a. The Setting - 4:5-6

b. Jesus' Request for Water - 4:7-9

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

3. Jesus and the Samaritans - 4:31-42

a. Jesus and the Testifying of His disciples - 4:31-38

b. Firsthand and Secondhand Testimony - 4:39-42

F. Jesus' Healing of the Nobleman's Son, the Second Sign at Cana - 4:43-54

1. Introduction - 4:43-45

2. The Healing of the Nobleman's Son - 4:46-54

G. Jesus and the Major Jewish Festivals - 5:1-12:50

1. A Feast, the Sabbath, and Jesus' Healing at the Pool in Jerusalem - 5:1-47

a. The Healing on the Sabbath - 5:1-9a

b. Violations of the Sabbath and the Healed Man's Defense - 5:9b-15

c. Violations of the Sabbath and Jesus' Defense - 5:16-18

d. Jesus' Discourse on the Sabbath and His Work - 5:19-29

e. Jesus' Defense and the Four Witnesses - 5:30-47

2. The Passover and Jesus' Explanation of the Exodus - 6:1-71

a. The Background - 6:1-4

b. Jesus' Feeding of the Five Thousand - 6:5-13

c. Jesus, Not That Kind of King - 6:14-15

d. Jesus' Walking on the Sea of Galilee - 6:16-21

e. The Crowds' Search for Jesus - 6:22-25

f. Two Discourses on the Bread of Life - 6:26-34, 35-40

g. Conflict Concerning Bread from Heaven and Flesh and Blood - 6:41-59

h. Rejection and Acceptance of Jesus - 6:60-71

3. Jesus at Tabernacles - 7:1-52

a. Introduction: Question If Jesus Would Go to This Feast - 7:1-13

b. Jesus' Discourses Spoken during the Feast - 7:14-36

c. Jesus' Discourses Spoken on the Last Day of the Feast and the Audience's Response to it - 7:37-52

d. Textual Parenthesis: The Woman Taken in Adultery - 7:53-8:11

4. The Light of Tabernacles and Jesus' Great Confrontation with the Jews - 8:12-59

a. Jesus Discourse at the Temple Treasury: Jesus the Light of the World and the Authority of His Testimony to Himself - 8:12-20

b. Jesus' Attack on the Jews Who Disbelieved and the Origin of His Testimony and the Problem of Who He Is - 8:21-30

c. Truth, Sin, Freedom, and the Children of Abraham - 8:31-59

5. Healing of the Man Born Blind - 9:1-41

a. The Setting - 9:1-5

b. The Healing - 9:6-7

c. Interrogations of the Man - 9:8-34

(1) Questions Posed by the Neighbors and Friends - 9:8-12

(2) Preliminary Quizzing by Some Pharisees - 9:13-17

(3) The Man's Parents Questioned by the Jews - 9:18-23

(4) The Man Questioned a Second Time by the Jews, and Excommunicated - 9:24-34

d. Who Sees and Who Is Blind? Jesus' Answer - 9:35-41

6. The Feast of Dedication and the Shepherd Analogy - 10:1-42

a. Jesus, the Sheepgate, and the Shepherd - 10:1-21

(1) Figures from Shepherd Life - 10:1-6

(2) Explaining the Figure - 10:7-18

(a) Jesus is the Sheepgate - 10:7-10

(b) Jesus is the Good (or Model) Shepherd - 10:11-18

(3) Response to Jesus' Explanation: Rejection of Jesus by the Jews - 10:19-21

b. Jesus at the Feast of Dedication - 10:22-39

(1) Jesus the Messiah - 10:22-31

(a) Setting and Questions: "Is Jesus the Messiah?" - 10:22-24

(b) Jesus' Reply - 10:25-30

(c) Reaction: Attempt to Stone Jesus - 10:31

(2) Jesus the Son of God - 10:32-39

(a) The Question: Is Jesus Making Himself Equal with God - 10:32-33

(b) Jesus' Response - 10:34-38

(c) Reaction: Attempt to Arrest Jesus - 10:39

c. Jesus in Retrogression and Progression Simultaneously - 10:40-42

7. Lazarus and the Passover Plot - 11:1-57

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

(2) Jesus' Discussion with the Disciples - 11:7-16

(3) Jesus and Martha: Jesus the Resurrection and the Life - 11:17-27

(4) Jesus and Mary and the Grieved - 11:28-37

(5) Jesus' Raising of Lazarus - 11:38-44

b. The Passover Plot to Kill Jesus - 11:45-53

c. Retreat of Jesus - 11:54-57

8. Preparation for Passover and Death - 12:1-50

a. Mary's Anointing of Jesus - 12:1-11

b. Jesus' Triumphal Entry - 12:12-19

c. Gentiles Prompt Jesus' Announcement of His Hour - 12:20-36

d. The Tragedy of Unbelief, Past and Present - 12:37-43

e. The Call to Faith Still Stands - 12:44-50

II. JESUS' MANIFESTATION OF HIMSELF IN HIS DEATH AND RESURRECTION - 13:1-21:25

A. Jesus' Manifestation of Himself to His Disciples in His Farewell Discourses - 13:1-17:26

1. At the Last Supper - 13:1-38

a. Jesus' Washing of His Disciples' Feet - 13:1-17

b. Jesus' Prediction of Judas' Betrayal - 13:18-30

c. Jesus' Prediction of Peter's Denial; The New Commandment (13:34) - 13:31-38

2. Promises of Jesus - 14:1-31

a. Promises of an Abode where Jesus Is Going - 14:1-4

b. Jesus the Way to the Father - 14:5-12

c. Doing Greater Works than Jesus; Asking in Jesus' Name - 14:13-14

d. Jesus' Departure and the Spirit's Coming - 14:15-31

3. More Commands and Promises of Jesus - 15:1-27

a. Jesus, the Vine; the Disciples, the Branches; The New Commandment Given (15:13) - 15:1-17

b. Hatred from the World - 15:18-25

c. The Spirit's Mission Like That of the Disciples: to Bear Witness to Jesus - 15:26-27

4. Still More Promises and Commands - 16:1-33

a. The Works of Disbelief - 16:1-4

b. The Works of the Spirit - 16:5-15

c. Joy Greater than Trouble - 16:16-33

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

c. For Those Who Will Believe - 17:20-26

(1) For Unity - 17:20-23

(2) For Seeing Jesus' Glory - 17:24-26

B. Jesus' Trial and Crucifixion - 18:1-19:42

1. Jesus' Arrest - 18:1-11

2. Jesus' Trial before Annas - 18:12-14

3. Peter's First Denial of Jesus - 18:15-18

4. Jesus Interrogated before Annas - 18:19-24

5. Peter's Second and Third Denials of Jesus - 18:25-27

6. Jesus' Trial before Pilate - 18:28-19:16

a. Pilate Doubtful of the Prosecution - 18:28-32

b. Pilate Examines Jesus - 18:33-38a

c. Barabbas - 18:38b-40

d. The Flogging of Jesus and Delivering Over of Him to the Jews by Pilate - 19:1-16

7. The Crucifixion of Jesus - 19:17-30

8. Piercing Jesus' Side - 19:31-37

9. Jesus' Burial - 19:38-42

C. The Resurrection of Jesus - 20:1-21:25

1. Peter and John at the Empty Tomb - 20:1-9

2. Jesus' Appearance to Mary - 20:10-18

3. Jesus' Appearance to the Disciples with Thomas Absent - 20:19-23

4. Jesus' Appearance to his Disciples with Thomas Present - 20:24-29

5. The Purpose of this Gospel - 20:30-31

6. Jesus' Appearance to Seven Disciples and the Great Haul of Fish - 21:1-14

7. Jesus' Admonition to Peter about Peter - 21:15-19

8. Jesus' Admonition to Peter about John - 21:20-23

9. Testimony to the Truthfulness of the Contents of the Fourth Gospel - 21:24

10. The Selective Nature of the Contents of the Fourth Gospel - 21:25

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

AS it has been found impossible to compress the Translation of the Commentary upon S. John's Gospel into one volume, it is now given in two, of which this is the first. The second volume comprises the remainder of the Gospel, and the Commentary of À Lapide upon S. John's Epistles.

It is with great pleasure I present this portion of this great Commentary to the English reader. Admirable as Cornelius à Lapide almost invariably is in his exposition of Holy Scripture, on the Gospel of S. John he seems to me to surpass himself. Beginning from the Incarnation of the Divine Word, nothing can be more masterly, nothing more magnificent, than the way in which he shows that the whole sacramental system of the Catholic Church of Christ is the necessary consequence and complement, as well as the extension of the Incarnation, Divinely planned and ordained for the eternal salvation of the whole human race. Granted the truth of the Incarnation as an objective fact, dealing with realities both in the spiritual and immaterial universe, and also in the material and physical universe, in this world of time and sense, as we call it, I do not see how it is possible to dispute our author's conclusions, taken as a whole.

The translation of Vol. 1. is by myself as far as the end of the 6th chapter. From the 27th verse of 6th chapter to the end, I have translated practically without any abridgment or omission, and also with greater literalness than I sometimes do, on account of the surpassing importance of the doctrine treated of, and the controversies resulting from it. Chapters vii.-x. are by the Rev. James Bliss, Rector of Manningford Bruce. For the last chapter, the 11th, I am indebted to the Rev. S. J. Eales, M.A., D.C.L., lately Principal of S. Boniface's College, Warminster, and now Principal of the Grove College, Addlestone, Surrey.

In Volume II. the Translation of chap. xiii. is by a young scholar, Mr. Macpherson. The remainder of the Gospel is by my most kind friend, Mr. Bliss, and myself.

Of S. John's Epistles, the first three chapters of the First Epistle are by Mr. Bliss, the remaining two chapters, and the Second and Third Epistles, are by myself.

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

S. JOHN the Apostle, the son of Zebedee and Salome, wrote this Gospel in Asia in the Greek language, towards the end of his life, after his return from Patmos, where he wrote the Apocalypse.

His reasons for writing were two. The first was that he might confute the heretics Ebion and Cerinthus, who denied Christ's Divinity, and taught that He was a mere man. The second was to supply the omissions of Matthew, Mark and Luke. Hence S. John records at length what Christ did during the first year of His ministry, which the other three had for the most part passed over.

Listen to S. Jerome in his preface to S. Matthew. "Last was John, the Apostle and Evangelist, whom Jesus loved the best, who lay on the Lord's bosom, and drank of the purest streams of His doctrines. When he was in Asia, at a time when the seeds of the heresies of Cerinthus, Ebion and the rest, who denied that Christ had come in the flesh, those whom in his Epistle he calls Antichrists, and whom the Apostle Paul frequently refutes, he was constrained by well nigh all the bishops who were at that time in Asia, and by the deputies of many other Churches, to write of the deep things of the Divinity of our Saviour, and to 'break through,'^* as it were, to the Word of God by a kind of happy temerity. Whence also we are told in ecclesiastical history that when he was urged by the brethren to write, he agreed to do so, on condition that they should all fast, and pray to God in common. When the fast was ended, being filled with the power of revelation, he burst forth with the preface coming straight from above, In the beginning was the Word , and the Word was with God, and the Word was God. The same was in the beginning with God. "

Others add that S. John's beginning to write was preceded by lightnings and thunderings, as though he had been another Moses, who thus received the Law of God (Exod. xix.)

Baronius shows that S. John wrote his Gospel in the year of Christ 99, or sixty-six years after the Ascension. This was the first year of the reign of Nerva, and the twenty-seventh after the destruction of Jerusalem by Titus.

As then Isaiah surpassed all the rest of the Prophets in sublimity, so did John the other Evangelists. Last in time, he is first in dignity and perfection. Thus in the first chapter of Ezekiel he is compared to an eagle flying above all other birds. Thus his dignity and special excellence, as well as his consequent obscurity, may be considered under three heads.

First, his matter and scope.  S. John alone of set purpose treats of the Divinity of Christ, of the origin, eternity, and generation of the Word, of the spiration of the Holy Spirit, of the unity of the Godhead, and of the Divine relations and attributes. Matthew, Mark, and Luke are concerned with the actions of Christ's humanity. This is why the Fathers derive almost all their arguments against the Arians, Nestorians, Eutychians and such like heretics from S. John.

The second is the order of time. We know that the Church, like the dawning of the day, advanced by the succession of time to the perfect day of the knowledge of the mysteries of the faith. Thus the sacred writers of the New Testament, the Apostles and Evangelists, write far more clearly concerning them than do Moses and the Prophets of the Old Testament. John was the last of all, and his Gospel was his last work. He composed it therefore as a sort of crown of all the sacred books.

The third is the author.  S. John alone was counted worthy to win the laurels of all saints. For he is in very deed a theologian, or rather the prince of theologians. The same is an apostle, a prophet and an evangelist. The same is a priest, a bishop, a high priest, a virgin, and a martyr. That S. John always remained a virgin is asserted by all the ancient writers, expressly by Tertullian ( Lib. de monogam .) and S. Jerome ( Lib. 1 contra. Jovin .). To him therefore as a virgin Christ from His cross commended His Virgin Mother. For "blessed are the clean in heart, for they shall see God," as the Truth Itself declares.

The Only Begotten Son, who is in the bosom of the Father, made known to this His most chaste and beloved friend, who reclined upon His breast, the hidden things and sacraments of the Divinity, which had been kept-secret from the foundation of the world. John hath declared the same to us, as a son of thunder, thundering and lightening the whole world with the Deity of the Word. As with a flaming thunderbolt "he hath given shine to the world;" and with the fire of love he hath inflamed it. Let that speech of Christ, His longest and His last, bear witness, which He made after supper (S. John xiii. &c.), which breathes of nothing but the ardour of Divine love.

See more to the same effect in S. Cyril, S. Augustine, and S. Chrysostom ( Præm. in Joan .). Indeed, S. Chrysostom dares to say that S. John in his Gospel hath taught the angels the secrets of the Incarnate Word, such as before they knew not, and that therefore he is the Doctor of the cherubim and the seraphim. He proves this from the passage of S. Paul in Ephesians iii., "that there might be made known to the principalities and powers in heavenly places by the Church the multiform wisdom of God." "If," he says, "the principalities and powers, the cherubim and seraphim, have learned these things through the Church, it is very evident that the angels listen to him with the deepest attention. Not slight therefore is the honour which we gain in that the angels are our fellow-disciples in the things that they knew not.

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

JOHN has a style peculiar to himself, entirely different from that of the other Evangelists and sacred writers. For as an eagle at one time he raises himself above all, at another time he stoops down to the earth, as it were for his prey, that with the rusticity of his style he may capture the simple. At one time he is as wise as the cherubim, at another time he burns as do the seraphim. The reason is because John was most like Christ, and most dear to Him; and he in turn loved Christ supremely. Therefore at His Last Supper he reclined upon His breast. From this source, therefore, he sucked in, as it were, the mind, the wisdom, and the burning love of Christ. Wherefore, when thou readest and hearest John, think that thou readest and hearest Christ. For Christ hath transfused His own spirit and His own love into S. John.

2. Although John by the consent of all wrote his Gospel in Greek for Greeks, yet because he himself was a Hebrew, and from love of this primeval language, which was his native tongue, he abounds above the rest in Hebrew phrases and idioms. Hence to understand him we require a knowledge of two, or indeed of three languages—Hebrew, Greek and Latin. Thus he Hebraizes in his frequent use of and for like as ( sicut ) as Solomon does in Proverbs, where he compares like with like by means of the conjunction and .   And in such instances is a mark of similitude, and has the same meaning as like as ( sicut ). On the other hand, he Grecizes in his use of perchance ( forsitan ) for surely . In John viii. 19 the Greek particle άν expresses affirmation, not uncertainty. So also in viii. 43 ού δύνασθε, ye are not able, is put for ye are not willing. He likewise constantly duplicates the Hebrew Amen , when the other Evangelists only express it once. The reasons for this diversity are examined in chap. iii. 2.

3. John abounds more in the discourses and disputations of Christ with the Jews than in the things that were done by Him. Not that he relates all the discourses and disputations of Christ, but such as were of greater importance. Especially he gives a compendious account of those in which Christ proved that He was God as well as man.

4. In S. John Christ speaks sometimes as God, and sometimes as man. There is need therefore of a careful examination of contexts to distinguish one from the other.

5. When Christ says, as He often does in S. John, that He "does, or says nothing of Himself," or that "not He, but the Father, does, or says this, or that" there must be understood "originally" and "alone." As thus, "neither alone, nor as man perform I these things: nor yet as God am I the first originator of them; but it is God the Father, who together with His Divine essence communicates to Me omniscience and omnipotence, even the power of doing all things."

6. Although the Apostles and other saints wrought miracles, yet Christ in S. John's Gospel often proves that He is the Messiah and God by the miracles which were done by Him. This proof is a true and effectual one; first, because He Himself made direct use of it. For a miracle as the work of God, and the Voice of the prime Verity, is an infallible proof of that which it is brought forward to confirm. Second, because Christ wrought them by His own power and authority, which He could not have done unless He had been God of God. Thus then He did them that they might appear to proceed from Him as from God, the original source of miracles. For the saints do not work miracles by their own authority, but by the invocation of the name of God, or Christ. Let us add that the miracles which were done by Christ were foretold by Isaiah and the other prophets, that they might be indices and marks of the Messiah, as will appear in chap. xi. 4.

7. Matthew, Mark, and Luke record for the most part the acts of the last year, and the last but one of Christ's ministry, that is to say, what He did after the imprisonment of S. John the Baptist. But S. John's Gospel for the most part gives an account of the two preceding years. This consideration will solve many seeming discrepancies between S. John and the other Evangelists. So S. Augustine in his preface.

8. There is frequently in S. John both great force as well as obscurity in the adverbs and conjunctions of causation, influence, connection, and so on, in such a manner that a single particle will often include and point out the entire meaning of a passage. Hence these particles must be most carefully examined and weighed, as I shall show in each place.

9. The particles that , wherefore , on account of which , and the like do not always signify the cause, or the end intended, but often only a consequence or result. This is especially the case if an event has been certainly foreseen, and therefore could not happen otherwise. This is plain from chap. xii. 38, 39, where it said, They believed not on Him , that the saying of Isaias might be fulfilled : and shortly afterwards, Wherefore they could not believe , because Isaias said again , He hath blinded their eyes. For the reason why the Jews would not believe in Christ was not the prediction of Isaiah foretelling that they would not believe ( non credituros ), but the hardness of heart and malice of the Jews, which as a sort of objective cause preceded Isaiah's prophecy. For Isaiah foretold that the Jews were not about to believe, because in truth they themselves through their own malice and obstinacy were not going to do so. So S. Chryostom and others.

10. By the Jews S. John sometimes means the rulers only, sometimes the people only. Thus he represents the Jews at one time as opposing, at another time as favouring Christ. For the people were His friends, the rulers were His adversaries.

11. By a He braism the present tense often signifies not an action issuing in a result, but a force, or power of nature, or the act (in the sense of will or intention, Trans .) of the agent, even in cases where the effect is opposed by the subject, or in some other way. Thus in i. 9 it is said that Christ by His advent gave light to the world. That means, so far as He was concerned. For many, like the Jews, refused to receive this light, as he immediately adds, and continued in the darkness of their unbelief.

12. The particles as if , so as , and the like, because they correspond to the Hebrew caph , do not always signify likeness, but the truth of a fact, or assertion. Thus in i. 14, we have seen His glory , as of the Only Begotten , means, "we have seen the glory of the Only Begotten to be truly such, and so great as became Him who was indeed the Only Begotten Son of God the Father." So S. Chrysostom and others.

13. John, following the Hebrew idiom, sometimes takes words of inceptive action to signify the beginning of something that is done; but sometimes to signify continuation, that a work is in progress; and sometimes, that a work has been perfected and accomplished. Thus we must not be surprised, if sometimes that which increases, or is being perfected, is spoken of as if it were just commencing, and vice versa. An example of inceptive action is to be found in xvi. 6, where Peter, resisting Christ desiring to wash his feet, says, Lord , dost Thou wash my feet ? Dost Thou wash ? that is, "Dost Thou wish, prepare, begin to wash?" There is an example of continued action in ii. 11 , where, after the miracle of the conversion of water into wine, it is added, And His disciples believed in Him : that is, they went on believing, they increased, and were confirmed in faith. For they had already before this believed in Christ, for if they had not believed in Him, they would not have followed Him as His disciples. There is an example of a perfected action in xi 15, where Christ, when about, at the close of His life, to raise up Lazarus, said, I am glad for your sakes , that ye may believe. That is, " that by means of this My last and greatest miracle ye may be altogether made perfect in your belief in Me." Again, in xx. 17, Jesus appearing after His resurrection to Mary Magdalene, who had fallen at His feet, said, Touch Me not . That is, "Do not delay, and waste time in touching My feet, but go quickly, and tell the Apostles, who are very sorrowful because of My death, that I have risen again."

14. John, after the Hebrew idiom, asserts and confirms over again what he had already asserted, by a denial of the contrary. This is especially the case when the subject matter is of importance, and is doubted about by many, so that it requires strong confirmation. Thus in i. 20 , when John the Baptist is asked by the Jews if he were the Christ, he confessed , and denied not , but confessed , I am not the Christ. And in i. 3, All things were made by Him , and without Him was not anything made that was made.

15. John delights in calling Christ the Life , and the Light , for reasons which I will give hereafter. He has several other similar and peculiar expressions. For instance, he often uses the word judgment for condemnation which takes place in judgement. In other places he uses judgment for the secret judgments and decrees of God, because they are just. Sins he calls darkness. The saints he calls sons of light. That which is true and just he calls the truth. In vi. 27, for procure food , or labour for food he has ε̉ζγάεσθα βζω̃σιν. In the 9th chap., when Jesus is asked by the Jews, Who art Thou? He answers, The Beginning, who also am speaking unto you.

16. John relates that Christ said previously certain things, the when and the where of His saying which He had not previously mentioned. For studying brevity, he considered it sufficient to relate them once. Thus in the 11th chap. he says that Martha said to her sister Mary, The Master is come, and calleth for thee. Yet he had not previously related that Christ bade Martha to call Magdalene; for his mentioning that Martha, by Christ's command, called her sister was sufficient to show that Christ had so commanded. In the same chapter Christ saith to Martha, Said I not unto thee, that if thou wouldest believe, thou wouldest see the glory of God? Yet there is no previous account of Christ saying this. Also in vi. 36, Christ says, But I said unto you, that ye also have seen Me and believe not. Yet we nowhere recall that Christ previously so said.

17. The miracles of Christ which John alone records are as follows:- The conversion of water into wine, chap. ii. The first expulsion of the sellers from the Temple, in the same chapter. The healing of the sick child of the nobleman, iv. 47. The healing of the paralytic at the pool in the sheep-market, chap. v. Giving sight to the man born blind, chap. ix. Raising Lazarus from the dead, chap. xi. The falling of Judas and the servants to the earth, when they came to take Jesus, xviii. 6. The flow of blood and water from the side of Christ after He was dead, xix. 34. The multiplication of the fishes, xxi. 6.

COMMENTATORS

Very many persons have written commentaries upon the Gospel of S. John, and among them the principal Greek and Latin Fathers. Among the Greeks, after Origen, who composed thirty-two tomes, or books, upon this Gospel, were S. Cyril, Patriarch of Alexandria, who has written a learned and very excellent commentary. He has written a didactic work, and is especially able and skilful in expounding the literal sense.  S. Cyril's commentary on S. John's Gospel consisted originally of twelve books. But of these the fifth, sixth, seventh, and eighth have perished. Their loss has been supplied, by Clictovæus, a doctor of Paris, whose work has been mistaken by many learned men for the original of S. Cyril.

A second commentator is S. Chrysostom, who seems to have been imbued with the very spirit of S. John himself. He wrote eighty seven homilies on this Gospel.

A third is Theophylact, and a fourth Euthymius. They, as is usual with them, follow S. Chrysostom. Theophylact is the more diffuse of the two.

A fifth commentator is Nonnus Panopolitanus, an Egyptian, and a very eloquent writer, who, as Suidas says, explained the virgin theologian, that is, John the Evangelist, in heroic verses. Although the commentary of Nonnus can properly only be called a paraphrase, nevertheless in many places he points out and illustrates the meaning of the Evangelist in pithy sentences.

Among the Latins the first and chief commentator is S. Augustine, who has written systematically upon the whole Gospel in one hundred and twenty-four tractates.

The second is Venerable Bede, who follows S. Augustine passim, and often word for word.

A third commentary is what is called the Gloss. Where observe that the Gloss is tripartite. The first is the Interlinear Gloss, so called because written between the lines of the sacred text. For that reason it is brief, but pithy, and treats many things in the Gospel learnedly and usefully. The second is the Marginal Gloss, because written on the margin of the text. To this is subjoined the Gloss of Nicolas Lyra. This Nicolas was called Lyra from a village in Normandy. He was a Jew by birth, and was converted to Christianity. He entered the Franciscan Order, and taught scholastic theology, A.D. 1320. He was a learned man, and skilled in Hebrew. He wrote his Gloss upon S. John and the other sacred writers, expounding them literally, and became so celebrated that it has passed into a proverb—

"If Lyra's hand had erst not swept his lyre,

  Our theologians had not danced in choir."

However, we must keep this in mind, that he is too credulous with regard to Jewish fables and puerilities, giving too much heed to writers of his own nation, to the Rabbin, and especially to R. Salomon, who is a great retailer of fables.

In later ages, and especially in our own day, many commentaries have been written upon this Gospel. Pre-eminent among them are Maldonatus, of the Society of Jesus, who is copious, acute, elegant, and learned: Cornelius Jansen, who is exact, solid, and to be depended upon: Frank Toletus, who displays a sound judgment, especially in the application of metaphors and similitudes. Sebastian Barradi has written a good literal commentary, mingling with it moral reflections. He is useful to preachers in affording materials for sermons, and showing how to treat them. Frank Ribera is brief, but as usual excellent and learned. Frank Lucas is entirely literal, but he uses the letter to draw the reader to pious affections.

Among the heretics, Martin Bucer, Wolfgang Musculus, Bullinger, Brentius, Calvin, and Beza have written upon S. John's Gospel. Of all these authors Augustinus Marloratus has made a catena, which I read through and refuted when I was in Belgium.

^* (Cf. Exod. xix. 21, Trans.) Return to the place.