{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.17.1.1","start":1,"end":1,"heading":"Homily LXXX. John xvii. 1","excerpt":"... “He lifted up His eyes to heaven,” and saith rather that it was a discoursing with the Father. And if elsewhere he speaks of prayer, and at one time shows Him kneeling on His knees, at another lifting His eyes to heaven, be not thou troubled; for by these means we are taught the earnestness which should be in our petitions, that standing we should look up, not with the eyes of the flesh only, but of the mind, and that we should bend our knees, bruising our own hearts. For Christ came not merely to manifest Himself, but also about to teach virtue ineffable. But it behooveth the teacher to teach, not by words only, but also by actions. Let us hear then what He saith in this place.\n\n“Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee.”\n\nAgain He showeth us, that not unwilling He cometh to the Cross. For how could He be unwilling, who prayed that this might come to pass, and called the action “glory,” not only for Himself the Crucified, but also for the Father? since this was the case, for not the Son only, but the Father also was glorified. For before the Crucifixion, not even the Jews knew Him; “Israel,” it saith, “hath not known Me” ( Isa. i. 3 ); but after the Crucifixion, all the world ran to Him. Then He speaketh also of the manner of the glory, and how He will glorify Him.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxii.html","locus":"80.1","cites":[{"at":1183,"text":"Isa. i. 3","label":"Isaiah 1:3","href":"/isa/1/#v3","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:1","href":"/jhn/17/#v1-catena"}],"inFull":"/works/chrysostom/80/#iv.lxxxii-p4"},{"id":"chrysostom.JHN.17.2.1","start":2,"end":2,"heading":"Homily LXXX. John xvii. 1","excerpt":"Ver. 2. “As Thou hast given Him power over all flesh,” “that nothing which Thou hast given Him should perish.”\n\nFor to be always doing good, is glory to God. But what is, “As Thou hast given Him power over all flesh”? He now showeth, that what belongs to the preaching is not confined to the Jews alone, but is extended to all the world, and layeth down beforehand the first invitations to the Gentiles. And since He had said, “Go not into the way of the Gentiles” ( Matt. x. 5 ), and after this time is about to say, “Go ye, and make disciples of all nations” ( Matt. xxviii. 19 ), He showeth that the Father also willeth this. For this greatly offended the Jews, and the disciples too; nor indeed after this did they easily endure to lay hold on the Gentiles, until they received the teaching of the Spirit; because hence arose no small stumblingblock for the Jews. Therefore, when Peter after such a manifestation of the Spirit came to Jerusalem, he could scarcely, by relating the vision of the sheet, escape the charges brought against him. But what is, “Thou hast given Him power over all flesh”? I will ask the heretics, “When did He receive this power? was it before He formed them, or after?” He himself saith, that it was after that He had been crucified, and had risen again; at least then He said, “All power is given unto Me” ( Matt. xxviii. 18 ), and, “Go ye and make disciples of all nations.” What then, had He not authority over His own works? Did He make them, and had He not authority over them after having made them? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxii.html","locus":"80.1","cites":[{"at":467,"text":"Matt. x. 5","label":"Matthew 10:5","href":"/mat/10/#v5","status":"detected"},{"at":563,"text":"Matt. xxviii. 19","label":"Matthew 28:19","href":"/mat/28/#v19","status":"detected"},{"at":1341,"text":"Matt. xxviii. 18","label":"Matthew 28:18","href":"/mat/28/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/80/#iv.lxxxii-p9"},{"id":"chrysostom.JHN.17.3.1","start":3,"end":3,"heading":"Homily LXXX. John xvii. 1","excerpt":"Ver. 3. “And this is life eternal, that they might know Thee the only true God, and Jesus Christ whom Thou hast sent.”\n\n“The only true God,” He saith, by way of distinction from those which are not gods; for He was about to send them to the Gentiles. But if they will not allow this, but on account of this word “only” reject the Son from being true God, in this way as they proceed they reject Him from being God at all. For He also saith, “Ye seek not the glory which is from the only God.” ( c. v. 44.) Well then; shall not the Son be God? But if the Son be God, and the Son of the Father who is called the Only God, it is clear that He also is true, and the Son of Him who is called the Only true God. Why, when Paul saith, “Or I only and Barnabas” ( 1 Cor. ix. 6 ), doth he exclude Barnabas? Not at all; for the “only” is put by way of distinction from others. And, if He be not true God, how is He “Truth”? for truth far surpasses what is true. What shall we call the not being a “true” man, tell me? shall we not call it the not being a man at all? so if the Son is not true God, how is He God? And how maketh He us gods and sons, if He is not true? But on these matters we have spoken more particularly in another place; wherefore let us apply ourselves to what follows.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxii.html","locus":"80.2","cites":[{"at":495,"text":"c. v. 44","label":"John 5:44","href":"/jhn/5/#v44","status":"detected"},{"at":755,"text":"1 Cor. ix. 6","label":"1 Corinthians 9:6","href":"/1co/9/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/80/#iv.lxxxii-p17"},{"id":"chrysostom.JHN.17.4.1","start":4,"end":4,"heading":"Homily LXXX. John xvii. 1","excerpt":"Ver. 4. “I have glorified Thee on the earth.” Well said He, “on the earth”; for in heaven He had been already glorified, having His own natural glory, and being worshiped by the Angels. Christ then speaketh not of that glory which is bound up with His Essence, (for that glory, though none glorify Him, He ever possesseth in its fullness,) but of that which cometh from the service of men. And so the, “Glorify Me,” is of this kind; and that thou mayest understand that He speaketh of this manner of glory, hear what follows.\n\n“I have finished the work which Thou gavest Me that I should do it.”\n\nAnd yet the action was still but beginning, or rather was not yet beginning. How then said He, “I have finished”? Either He meaneth, that “I have done all My part”; or He speaketh of the future, as having already come to pass; or, which one may say most of all, that all was already effected, because the root of blessings had been laid, which fruits would certainly and necessarily follow, and from His being present at and assisting in those things which should take place after these. On this account He saith again in a condescending way, “Which Thou gavest Me.” For had He indeed waited to hear and learn, this would have fallen far short of His glory. For that He came to this of His own will, is clear from many passages. As when Paul saith, that “He so loved us, as to give Himself for us” ( Eph. v. 2 ); and, “He emptied Himself, and took upon Him the form of a servant” ( Philip. ii. 7 ); and, “As the Father hath loved Me, so have I loved you.” ( c. xv. 9.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxii.html","locus":"80.2","cites":[{"at":1397,"text":"Eph. v. 2","label":"Ephesians 5:2","href":"/eph/5/#v2","status":"detected"},{"at":1479,"text":"Philip. ii. 7","label":"Philippians 2:7","href":"/php/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/80/#iv.lxxxii-p21"},{"id":"chrysostom.JHN.17.5.1","start":5,"end":5,"heading":"Homily LXXX. John xvii. 1","excerpt":"Ver. 5. “And now, O Father, glorify Thou Me with Thine Own Self, with the glory which I had with Thee before the world was.”\n\nWhere is that glory? For allowing that He was with reason unhonored among men, because of the covering which was put around Him; how seeketh He to be glorified with the Father? What then saith He here? The saying refers to the Dispensation; since His fleshly nature had not yet been glorified, not having as yet enjoyed incorruption, nor shared the kingly throne. Therefore He said not “on earth,” but “with Thee.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxii.html","locus":"80.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/80/#iv.lxxxii-p27"},{"id":"chrysostom.JHN.17.6.1","start":6,"end":6,"heading":"Homily LXXXI. John xvii. 6","excerpt":"[1.] “‘ Messenger’ of great counsel” ( Isa. ix. 6 , LXX.), the Son of God is called, because of the other things which He taught, and principally because He announced the Father to men, as also now He saith, “I have manifested Thy Name unto the men.” For after having said, “I have finished Thy work,” He next explaineth it in detail, telling what sort of work. Now the Name indeed was well known. For Esaias said, “Ye shall swear by the true God.” ( Isa. lxv. 16.) But what I have often told you I tell you now, that though it was known, yet it was so only to Jews, and not to all of these: but now He speaketh concerning the Gentiles. Nor doth He declare this merely, but also that they knew Him as the Father. For it is not the same thing to learn that He is Creator, and that He hath a Son. But He “manifested His Name” both by words and actions.\n\n“Whom Thou gavest Me out of the world.” As He saith above, “No man cometh unto Me except it be given him” ( c. vi. 65 ); and, “Except My Father draw him” ( c. vi. 64 ); so here too, “Whom thou gavest Me.” ( c. xiv. 6.) Now He calleth Himself “the Way”; whence it is clear that He establisheth two things by what is said here, that He is not opposed to the Father, and that it is the Father’s will to entrust them to the Son.\n\n“Thine they were, and Thou gavest them Me.” Here He desireth to teach that He is greatly loved by the Father. For that He needed not to receive them, is clear from this, He made them, He careth for them continually. How then did He receive them? This, as I said before, showeth His unanimity with the Father. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiii.html","locus":"81.1","cites":[{"at":39,"text":"Isa. ix. 6","label":"Isaiah 9:6","href":"/isa/9/#v6","status":"detected"},{"at":451,"text":"Isa. lxv. 16","label":"Isaiah 65:16","href":"/isa/65/#v16","status":"detected"},{"at":960,"text":"c. vi. 65","label":"John 6:65","href":"/jhn/6/#v65","status":"detected"},{"at":1008,"text":"c. vi. 64","label":"John 6:64","href":"/jhn/6/#v64","status":"detected"},{"at":1059,"text":"c. xiv. 6","label":"John 14:6","href":"/jhn/14/#v6","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:6–7","href":"/jhn/17/#v6-catena"}],"inFull":"/works/chrysostom/81/#iv.lxxxiii-p4"},{"id":"chrysostom.JHN.17.7.1","start":7,"end":7,"heading":"Homily LXXXI. John xvii. 6","excerpt":"Ver. 7. “Now they have known that all things whatsoever Thou hast given Me are of Thee.”\n\nHow did they “keep Thy word”? “By believing in Me, and giving no heed to the Jews. For he that believeth in Him, it saith, ‘hath set to his seal that God is true.’” ( c. iii. 33.) Some read, “Now I know that all things whatsoever Thou hast given Me are of Thee.” But this would have no reason; for how would the Son be ignorant of the things of the Father? No the words are spoken of the disciples. “From the time,” He saith, “that I told them these things, they have learnt that all that Thou hast given Me is from Thee; nothing is alien, nothing peculiar to Me, with Thee.” (For whatever is peculiar, puts most things in the condition of being alien. “They therefore have known that all things, whatsoever I teach, are Thy doctrines and teachings.” “And whence have they learnt it?” From My words; for so have I taught them. And not only this have I taught them, but also that “I came out from Thee.” For this He was anxious to prove through all the Gospel.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiii.html","locus":"81.1","cites":[{"at":257,"text":"c. iii. 33","label":"John 3:33","href":"/jhn/3/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/81/#iv.lxxxiii-p14"},{"id":"chrysostom.JHN.17.9.1","start":9,"end":9,"heading":"Homily LXXXI. John xvii. 6","excerpt":"Ver. 9. “I pray for them.”\n\n“What sayest Thou?” “Dost Thou teach the Father, as though He were ignorant? Dost Thou speak to Him as to a man who knoweth not?” “What then meaneth this distinction?” Seest thou that the prayer is for nothing else than that they may understand the love which He hath towards them? For He who not only giveth what He hath of His own, but also calleth on Another to do the same, showeth greater love. What then is, “I pray for them”? “Not for all the world,” He saith, but “for them whom Thou hast given Me.” He continually putteth the “hast given,” that they might learn that this seemeth good to the Father. Then, because He had said continually, “they are Thine,” and, “Thou gavest them unto Me,” to remove any evil suspicion, and lest any one should think that His authority was recent, and that He had but now received them, what saith He?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiii.html","locus":"81.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/81/#iv.lxxxiii-p19"},{"id":"chrysostom.JHN.17.10.1","start":10,"end":10,"heading":"Homily LXXXI. John xvii. 6","excerpt":"[2.] Ver. 10. “All Mine are Thine, and Thine are Mine; and I am glorified in them.”\n\nSeest thou the equality of honor? For lest on hearing, “Thou hast given them Me,” thou shouldest deem that they were alienated from the authority of the Father, or before this from that of the Son, He removed both difficulties by speaking as He did. It was as though He said, “Do not when thou hearest that ‘Thou hast given them to Me,’ deem that they are alienated from the Father, for what is Mine is His; nor when thou hearest, ‘Thine they were,’ think that they were aliens from Me, for what is His is Mine.” So that the, “Thou hast given,” is said only for condescension; for what the Father hath is the Son’s, and what the Son hath is the Father’s. But this cannot even be said of a son after the manner of man, but because They are upon a greater Equality of honor. For that what belongs to the less, belongs to the greater also, is clear to every one, but the reverse not so; but here He converteth these terms, and the conversion declares Equality. And in another place, declaring this, He said, “All things that the Father hath are Mine,” speaking of knowledge. And the “hast given Me,” and the like expressions, are to show that He did not come as an alien and draw them to Him, but received them as His own. Then He putteth the cause and the proof, saying, “And I am glorified in them,” that is, either that “I have power over them,” or, that “they shall glorify Me, believing in Thee and Me, and shall glorify Us alike.” But if He is not glorified equally in them, what is the Father’s is no longer His. For no one is glorified in those over whom he hath no authority. Yet how is He glorified equally? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiii.html","locus":"81.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:11","href":"/jhn/17/#v11-catena"}],"inFull":"/works/chrysostom/81/#iv.lxxxiii-p22"},{"id":"chrysostom.JHN.17.11.1","start":11,"end":11,"heading":"Homily LXXXI. John xvii. 6","excerpt":"Ver. 11. “And now I am no more in the world, but these are in the world.”\n\nThat is, “Although I appear no longer in the flesh, yet by these am I glorified.” But why doth He say continuously, that, “I am not in the world”; and that, “because I leave them I commit them to Thee”; and that, “when I was in the world I kept them”? for if one should take these words in their simple sense, many absurdities will follow. For how could it be reasonable to say, that He is no longer in the world, and that when He departeth He committeth them to another? since these are the words of a mere man parting from them forever. Seest thou how He speaketh for the most part like a man, and in a way adapted to their state of mind, because they thought that they had a greater degree of safety from His presence? Wherefore He saith, “While I was with them, I kept them.” ( c. xiv. 28.) Yet He telleth them, “I come to you”; and, “I am with you till the end.” ( Matt. xxviii. 20.) How then saith He these words, as if about to be parted from them? He addresseth Himself, as I said before, to their thoughts, that they may take breath a little when they hear Him speaking thus, and delivering them over to the care of the Father. For since, after hearing many exhortations from Him, they were not persuaded, He then holdeth converse with the Father, manifesting His affection for them. As though He had said, “Since Thou callest Me to Thyself, place these in safety; for I come to Thee.” “What sayest Thou? Art Thou not able to keep them?” “Yea, I am able.” “Wherefore then speakest Thou thus?” “That they may have My joy fulfilled” ( ver. 13 ); that is, “may not be confounded, as being imperfect.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiii.html","locus":"81.2","cites":[{"at":857,"text":"c. xiv. 28","label":"John 14:28","href":"/jhn/14/#v28","status":"detected"},{"at":945,"text":"Matt. xxviii. 20","label":"Matthew 28:20","href":"/mat/28/#v20","status":"detected"},{"at":1617,"text":"ver. 13","label":"John 17:13","href":"/jhn/17/#v13","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:12","href":"/jhn/17/#v12-catena"}],"inFull":"/works/chrysostom/81/#iv.lxxxiii-p28"},{"id":"chrysostom.JHN.17.12.1","start":12,"end":12,"heading":"Homily LXXXI. John xvii. 6","excerpt":"Ver. 12. “While I was with them in the world, I kept them in Thy Name.”\n\nAgain He speaketh as a man and as a Prophet, since nowhere doth He appear to have done anything by the Name of God.\n\n“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.”\n\nAnd in another place He saith, “Of all that Thou gavest Me, I will surely lose nothing.” ( c. vi. 39.) Yet not only was he lost, but also many afterwards; how then saith He, “I will in nowise lose”? “For My part, I will not lose.” So in another place, declaring the matter was more clearly, He said, “I will in nowise cast out.” ( c. vi. 37.) “Not through fault of Mine, not because I either instigate or abandon them; but if they start away of themselves, I draw them not by necessity.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiii.html","locus":"81.2","cites":[{"at":414,"text":"c. vi. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"},{"at":654,"text":"c. vi. 37","label":"John 6:37","href":"/jhn/6/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/81/#iv.lxxxiii-p34"},{"id":"chrysostom.JHN.17.13.1","start":13,"end":13,"heading":"Homily LXXXI. John xvii. 6","excerpt":"Ver. 13. “But now I come to thee.”\n\nSeest thou that the discourse is composed rather in a human manner? So that should any wish from these words to lower the Son, he will lower the Father also. Observe, in proof of this, how from the beginning He speaketh partly as though informing and explaining to Him, partly as enjoining. Informing, as when He saith, “I pray not for the world”; enjoining, as, “I have kept them until now,” “and none of them is lost”; and, “do Thou therefore now keep them,” He saith. And again, “Thine they were, and Thou hast given them unto Me” and “While I was in the world I kept them.” But the solution of all is, that the words were addressed to their infirmity.\n\nBut after having said that “none of them was lost but the son of perdition,” He added, “that the Scripture might be fulfilled.” Of what Scripture doth He speak? That which foretelleth many things concerning Him. Not that He perished on that account, in order that the Scripture might be fulfilled. But we have before spoken at length on this point, that this is the peculiar manner of Scripture, which puts things which fall out in accordance with it, as though they were caused by it. And it is needful to enquire exactly into all, both the manner of the speaker, his argument, and the laws of Scripture, if at least we are minded not to draw wrong conclusions. For, “Brethren, be not children in your minds.” ( 1 Cor. xiv. 20.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiii.html","locus":"81.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/81/#iv.lxxxiii-p41"},{"id":"chrysostom.JHN.17.14.1","start":14,"end":14,"heading":"Homily LXXXII. John xvii. 14","excerpt":"[1.] When having become virtuous we are persecuted by the wicked, or when being desirous of virtue we are mocked at by them, let us not be distracted or angry. For this is the natural course of things, and everywhere virtue is wont to engender hatred from wicked men. For envying those who desire to live properly, and thinking to prepare an excuse for themselves if they can overthrow the credit of others, they hate them as having pursuits opposite to their own, and use every means to shame their way of life. But let not us grieve, for this is a mark of virtue. Wherefore Christ also saith, “If ye were of the world, the world would love its own.” ( c. xv. 19.) And in another place again, “Woe unto you when all men shall speak well of you.” ( Luke vi. 26.) Wherefore also He saith here, “I have given them Thy word, and the world hath hated them.” Again He telleth the reason for which they were worthy to obtain much care from the Father; “For Thy sake,” He saith, “they have been hated, and for Thy word’s sake”; so that they would be entitled to all providential care.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","locus":"82.1","cites":[{"at":654,"text":"c. xv. 19","label":"John 15:19","href":"/jhn/15/#v19","status":"detected"},{"at":749,"text":"Luke vi. 26","label":"Luke 6:26","href":"/luk/6/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/82/#iv.lxxxiv-p4"},{"id":"chrysostom.JHN.17.15.1","start":15,"end":15,"heading":"Homily LXXXII. John xvii. 14","excerpt":"Ver. 15. “I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil.”\n\nAgain He simplifieth His language; again He rendereth it more clear; which is the act of one showing, by making entreaty for them with exactness, nothing else but this, that He hath a very tender care for them. Yet He Himself had told them, that the Father would do all things whatsoever they should ask. How then doth He here pray for them? As I said, for no other purpose than to show His love.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","locus":"82.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/82/#iv.lxxxiv-p5"},{"id":"chrysostom.JHN.17.16.1","start":16,"end":16,"heading":"Homily LXXXII. John xvii. 14","excerpt":"Ver. 16. “They are not of the world, even as I am not of the world.”\n\nHow then saith He in another place, “Which Thou gavest Me out of the world; Thine they were”? ( Ver. 6.) There He speaketh of their nature; here of wicked actions. And He putteth together a long encomium of them; first, that “they were not of the world”; then, that “the Father Himself had given them”; and that “they had kept His word;” and that on this account “they were hated.” And if He saith, “As I am not of the world,” be not troubled; for the “as” is not here expressive of unvarying exactness. For as, when in the case of Him and the Father the “as” is used, a great Equality is signified, because of the Relationship in Nature; so when it is used of us and Him, the interval is great, because of the great and infinite interval between the respective natures. For if He “did no sin, neither was guile found in His mouth” ( 1 Pet. ii. 22 ), how could the Apostles be reckoned equal to Him? What is it then that He saith, “They are not of the world”? “They look to another world, they have nothing common with earth, but are become citizens of heaven.” And by these words He showeth His love, when He commendeth them to the Father, and committeth them to Him who begat Him. When He saith, “Keep them,” He doth not speak merely of delivering them from dangers, but also with regard to their continuance in the faith. Wherefore He addeth,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","locus":"82.1","cites":[{"at":166,"text":"Ver. 6","label":"John 17:6","href":"/jhn/17/#v6","status":"detected"},{"at":904,"text":"1 Pet. ii. 22","label":"1 Peter 2:22","href":"/1pe/2/#v22","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:15","href":"/jhn/17/#v15-catena"}],"inFull":"/works/chrysostom/82/#iv.lxxxiv-p8"},{"id":"chrysostom.JHN.17.17.1","start":17,"end":17,"heading":"Homily LXXXII. John xvii. 14","excerpt":"Ver. 17. “Sanctify them through Thy truth.” “Make them holy by the gift of the Spirit, and of right doctrines.” As when He saith, “Ye are clean through the word which I spake unto you” ( c. xv. 3 ), so now He saith the same thing, “Instruct them, teach them the truth.” “And yet He saith that the Spirit doth this. How then doth He now ask it from the Father?” That thou mayest again learn their equality of Honor. For right doctrines asserted concerning God sanctify the soul. And if He saith that they are sanctified by the word, marvel not. And to show that He speaketh of doctrines, He addeth,\n\n“Thy word is truth.”\n\nThat is, “there is no falsehood in it, and all that is said in it must needs come to pass”; and again, it signifieth nothing typical or bodily. As also Paul saith concerning the Church, that He hath sanctified it by the Word. For the Word of God is wont also to cleanse. ( Eph. v. 26.) Moreover, the, “sanctify them,” seems to me to signify something else, such as this, “Set them apart for the Word and for preaching.” And this is made plain from what follows. For, He saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","locus":"82.1","cites":[{"at":187,"text":"c. xv. 3","label":"John 15:3","href":"/jhn/15/#v3","status":"detected"},{"at":894,"text":"Eph. v. 26","label":"Ephesians 5:26","href":"/eph/5/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/82/#iv.lxxxiv-p10"},{"id":"chrysostom.JHN.17.18.1","start":18,"end":18,"heading":"Homily LXXXII. John xvii. 14","excerpt":"Ver. 17. “As Thou hast sent Me into the world, even so have I also sent them into the world.”\n\nAs Paul also saith, “Having put in us the word of reconciliation.” ( 2 Cor. v. 19.) For the same end for which Christ came, for the same did these take possession of the world. In this place again the “as” is not put to signify resemblance in the case of Himself and the Apostles; for how was it possible for men to be sent otherwise? But it was His custom to speak of the future as having come to pass.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","locus":"82.1","cites":[{"at":164,"text":"2 Cor. v. 19","label":"2 Corinthians 5:19","href":"/2co/5/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/82/#iv.lxxxiv-p13"},{"id":"chrysostom.JHN.17.19.1","start":19,"end":19,"heading":"Homily LXXXII. John xvii. 14","excerpt":"Ver. 19. “And for their sakes I sanctify Myself, that they also might be sanctified in the truth.”\n\nWhat is, “I sanctify Myself”? “I offer to Thee a sacrifice.” Now all sacrifices are called “holy,” and those are specially called “holy things,” which are laid up for God. For whereas of old in type the sanctification was by the sheep, but now it is not in type, but by the truth itself, He therefore saith, “That they may be sanctified in Thy truth.” “For I both dedicate them to Thee, and make them an offering”; this He saith, either because their Head was being made so, or because they also were sacrificed; for, “Present,” it saith, “your bodies a living sacrifice, holy” ( Rom. xii. 1 ); and, “We were counted as sheep for the slaughter.” ( Ps. xliv. 22.) And He maketh them; without death, a sacrifice and offering; for that He alluded to His own sacrifice, when He said, “I sanctify,” is clear from what follows.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","locus":"82.1","cites":[{"at":680,"text":"Rom. xii. 1","label":"Romans 12:1","href":"/rom/12/#v1","status":"detected"},{"at":748,"text":"Ps. xliv. 22","label":"Psalms 44:22","href":"/psa/44/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/82/#iv.lxxxiv-p16"},{"id":"chrysostom.JHN.17.20.1","start":20,"end":20,"heading":"Homily LXXXII. John xvii. 14","excerpt":"Ver. 20. “Neither pray I for these alone, but for them also who shall believe.”\n\n[2.] For since He was dying for them, and said, that “For their sakes I sanctify Myself,” lest any one should think that He did this for the Apostles only, He added, “Neither pray I for these only, but for them also who believe on Me through their word.” By this again He revived their souls, showing that the disciples should be many. For because He made common what they possessed peculiarly, He comforteth them by showing that they were being made the cause of the salvation of others.\n\nAfter having thus spoken concerning their salvation, and their being sanctified by faith and the Sacrifice, He afterwards speaketh of concord, and finally closeth his discourse with this, having begun with it and ended in it. For at the beginning He saith, “A new commandment I give unto you” ( c. xiii. 34 ); and here,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","locus":"82.1","cites":[{"at":866,"text":"c. xiii. 34","label":"John 13:34","href":"/jhn/13/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/82/#iv.lxxxiv-p20"},{"id":"chrysostom.JHN.17.21.1","start":21,"end":21,"heading":"Homily LXXXII. John xvii. 14","excerpt":"Ver. 21. “That they all may be one, as Thou, Father, art in Me and I in Thee.”\n\nHere again the “as” doth not denote exact similarity in their case, (for it was not possible for them in so great a degree,) but only as far as was possible for men. Just as when He saith “Be ye merciful, as your Father.” ( Luke vi. 36.)\n\nBut what is, “In Us”? In the faith which is on Us. Because nothing so offends all men as divisions, He provideth that they should be one. “What then,” saith some one, “did He effect this?” Certainly He effected it. For all who believe through the Apostles are one, though some from among them were torn away. Nor did this escape His knowledge, He even foretold it, and showed that it proceeded from men’s slack-mindedness.\n\n“That the world may believe that Thou hast sent Me.”\n\nAs He said in the beginning, “By this shall all men know that ye are My disciples, if ye love one another.” And how should they hence believe? “Because,” He saith, “Thou art a God of peace.” If therefore they observe the same as those of whom they have learnt, their hearers shall know the teacher by the disciples, but if they quarrel, men shall deny that they are the disciples of a God of peace, and will not allow that I, not being peaceable, have been sent from Thee. Seest thou how, unto the end, He proveth His unanimity with the Father?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","locus":"82.2","cites":[{"at":304,"text":"Luke vi. 36","label":"Luke 6:36","href":"/luk/6/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/82/#iv.lxxxiv-p25"},{"id":"chrysostom.JHN.17.22.1","start":22,"end":22,"heading":"Homily LXXXII. John xvii. 14","excerpt":"Ver. 22. “And the glory which Thou gavest Me, I have given them.”\n\nThat by miracles, that by doctrines, and, that they should be of one soul; for this is glory, that they should be one, and greater even than miracles. As men admire God because there is no strife or discord in That Nature, and this is His greatest glory, “so too let these,” He saith, “from this cause become glorious.” “And how,” saith some one, “doth He ask the Father to give this to them, when He saith that He Himself giveth it?” Whether His discourse be concerning miracles, or unanimity, or peace, He is seen Himself to have given these things to them; whence it is clear that the petition is made for the sake of their comfort.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","locus":"82.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/82/#iv.lxxxiv-p31"},{"id":"chrysostom.JHN.17.23.1","start":23,"end":23,"heading":"Homily LXXXII. John xvii. 14","excerpt":"Ver. 23. “I in them, and Thou in Me.”\n\n“How gave He the glory?” By being in them, and having the Father with Him, so as to weld them together. But in another place He speaketh not so; He saith not that the Father cometh by Him, but, “that He and the Father come, and take up their abode with him,” “there” removing the suspicion of Sabellius, “here” that of Arius.\n\n“That they may be made perfect in one, and that the world may know that Thou hast sent Me.” ( c. xiv. 23.)\n\nHe saith these latter words immediately after the other, to show that peace hath more power to attract men than a miracle; for as it is the nature of strife to separate, so it is that of agreement to weld together.\n\n“And I have loved them as Thou hast loved Me.”\n\nHere again the “as” means, as far as it is possible for a man to be loved; and the sure proof of His love is His giving Himself for them. After having told them that they shall be in safety, that they shall not be overturned, that they shall be holy, that many shall believe through them, that they shall enjoy great glory, that not He alone loved them, but the Father also; He next telleth them of what shall be after their sojourning here, concerning the prizes and crowns laid up for them.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","locus":"82.2","cites":[{"at":460,"text":"c. xiv. 23","label":"John 14:23","href":"/jhn/14/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/82/#iv.lxxxiv-p36"},{"id":"chrysostom.JHN.17.24.1","start":24,"end":24,"heading":"Homily LXXXII. John xvii. 14","excerpt":"Ver. 24. “Father,” He saith, “I will that they also whom Thou hast given Me, be with Me where I am.”\n\n“Then dost Thou gain by prayer, and dost Thou not yet possess that concerning which they enquired continually, saying, ‘Whither goest Thou?’ What sayest Thou? How then didst Thou say to them, ‘Ye shall sit upon twelve thrones’? ( Matt. xix. 28.) How didst Thou promise other things more and greater?” Seest thou that He saith all in the way of condescension? since how would He have said, “Thou shalt follow afterwards”? ( c. xiii. 36.) But He speaketh thus with a view to a fuller conviction and demonstration of His love.\n\n“That they may behold My glory which Thou hast given Me.”\n\nThis again is a sign of His being of one mind with the Father, of a higher character than those former, for He saith, “Before the foundation of the world,” yet hath it also a certain condescension; for, “Thou hast given Me,” He saith. Now if this be not the case, I would gladly ask the gainsayers a question. He that giveth, giveth to one subsisting; did the Father then, having first begotten the Son, afterwards give Him glory, having before allowed Him to be without glory? And how could this be reasonable? Seest that the “He gave,” is, “He begot”?\n\n[3.] But why said He not, “That they may share My glory,” instead of, “That they may be hold My glory”? Here He implieth, that all that rest is, the looking on the Son of God. This certainly it is which causes them to be glorified; as Paul saith, “With open face mirroring the glory of the Lord.” ( 2 Cor. iii. 18.) For as they who look on the sunbeams, and enjoy a very clear atmosphere, draw their enjoyment from their sight, so then also, and in much greater degree, this will cause us pleasure. At the same time also He showeth, that what they should behold was not the body then seen, but some awful Substance.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","locus":"82.2","cites":[{"at":332,"text":"Matt. xix. 28","label":"Matthew 19:28","href":"/mat/19/#v28","status":"detected"},{"at":525,"text":"c. xiii. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"},{"at":1540,"text":"2 Cor. iii. 18","label":"2 Corinthians 3:18","href":"/2co/3/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/82/#iv.lxxxiv-p48"},{"id":"chrysostom.JHN.17.25.1","start":25,"end":25,"heading":"Homily LXXXII. John xvii. 14","excerpt":"Ver. 25. “O righteous Father, the world hath not known Thee.”\n\nWhat meaneth this? What connection hath it? He here showeth that no man knoweth God, save those only who have come to know the Son. And what He saith is of this kind: “I wished all to be so, yet they have not known Thee, although they had no complaint against Thee.” For this is the meaning of, “O righteous Father.” And here He seemeth to me to speak these words, as vexed that they would not know One so just and good. For since the Jews had said that they knew God, but that He knew Him not, at this He aimeth, saying, “For Thou lovedst Me before the foundation of the world”; thus putting together a defense against the accusations of the Jews. For how could He who had received glory, who was loved before the foundation of the world, who desired to have them as witnesses of that glory, how could He be opposed to the Father? “This then is not true which the Jews say, that they know Thee, and that I know Thee not; on the contrary, I know Thee, and they have not known Thee.”\n\n“And these have known that Thou hast sent Me.”\n\nSeest thou that He alludeth to those, who said that He was not from God, and all is finally summed up to meet this argument?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","locus":"82.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/82/#iv.lxxxiv-p57"},{"id":"chrysostom.JHN.17.26.1","start":26,"end":26,"heading":"Homily LXXXII. John xvii. 14","excerpt":"Ver. 26. “And I have declared unto them Thy Name, and will declare it.”\n\n“Yet thou sayest that perfect knowledge is from the Spirit.” “But the things of the Spirit are Mine.”\n\n“That the love wherewith Thou hast loved Me may remain in them, and I in them.”\n\n“For if they learn who Thou art, then they shall know that I am not separated from Thee, but one of the greatly beloved, and a true Son, and closely knit to Thee. And those who are rightly persuaded of this, will keep both the faith which is on Me and perfect love; and while they love as they ought, I remain in them.” Seest thou how He hath arrived at a good end, finishing off the discourse with love, the mother of all blessings?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","locus":"82.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/82/#iv.lxxxiv-p63"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.17.1.1","start":1,"end":1,"heading":"Tractate CIV. Chapter XVII. 1.","excerpt":"2. When, therefore, He had told them on what account He had spoken all things, namely, that in Him they might have peace while having distress in the world, and had exhorted them to be of good cheer, because He had overcome the world; having thus finished His discourse to them, He then directed His words to the Father, and began to pray. For so the evangelist proceeds to say: “These things spake Jesus, and lifted up His eyes to heaven, and said: Father, the hour is come; glorify Thy Son.” The Lord, the Only-begotten and coeternal with the Father, could in the form of a servant and out of the form of a servant, if such were needful, pray in silence; but in this other way He wished to show Himself as one who prayed to the Father, that He might remember that He was still our Teacher. Accordingly, the prayer which He offered for us, He made also known to us; seeing that it is not only the delivering of discourses to them by so great a Master, but also the praying for them to the Father, that is a means of edification to disciples. And if so to those who were present to hear what was said, it is certainly so also to us who were to have the reading of it when written. Wherefore in saying this, “Father, the hour is come; glorify Thy Son,” He showed that all time, and every occasion when He did anything or suffered anything to be done, were arranged by Him who was subject to no time: since those things, which were individually future in point of time, have their efficient causes in the wisdom of God, wherein there are no distinctions of time. Let it not, then, be supposed that this hour came through any urgency of fate, but rather by the divine appointment. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cv.html","locus":"104.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:1","href":"/jhn/17/#v1-catena"}],"inFull":"/works/augustine/104/#iii.cv-p5"},{"id":"augustine.JHN.17.1.2","start":1,"end":1,"heading":"Tractate CIV. Chapter XVII. 1.","excerpt":"3. The glorification of the Son by the Father is understood by some to consist in this, that He spared Him not, but delivered Him up for us all. But if we say that He was glorified by His passion, how much more was He so by His resurrection! For in His passion our attention is directed more to His humility than to His glory, in accordance with the testimony of the apostle, who says, “He humbled Himself, and became obedient unto death, even the death of the cross:” and then he goes on to say of His glorification, “Wherefore God also hath highly exalted Him, and given Him a name which is above every name: that in the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.” This is the glorification of our Lord Jesus Christ, that took its commencement from His resurrection. His humility accordingly begins in the apostle’s discourse with the passage where he says, “He emptied Himself, and took upon Him the form of a servant;” and reaches “even to the death of the cross.” But His glory begins with the clause where he says, “Wherefore God also hath exalted Him;” and reaches on to the words, “is in the glory of God the Father.” For even the noun itself, if the language of the Greek codices be examined, from which the apostolic epistles have been translated into Latin, which in the latter is read, glory, is in the former read, δόξα: whence we have the verb derived in Greek for the purpose of saying here, δόξασον (glorify), which the Latin translator renders by “clarifica” (make illustrious), although he might as well have said “glorifica” (glorify), which is the same in meaning. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cv.html","locus":"104.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/104/#iii.cv-p9"},{"id":"augustine.JHN.17.2.1","start":2,"end":2,"heading":"Tractate CV. Chapter XVII. 1–5.","excerpt":"2. And then expanding still further how it was that the Father should be glorified by the Son, He says: “As Thou hast given Him power over all flesh, that He should give eternal life to all that Thou hast given Him.” By all flesh, He meant every man, signifying the whole by a part; as, on the other hand, the whole man is signified by the superior part, when the apostle says, “Let every soul be subject to the higher powers.” For what else did He mean by “every soul,” save every man? And this, therefore, that power over all flesh was given to Christ by the Father, is to be understood in respect of His humanity; for in respect of His Godhead all things were made by Himself, and in Him were created all things in heaven and in earth, visible and invisible. “As,” then, He says, “Thou hast given Him power over all flesh,” so may Thy Son glorify Thee, in other words, make Thee known to all flesh whom Thou hast given Him. For Thou hast so given, “that He should give eternal life to all that Thou hast given Him.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvi.html","locus":"105.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/105/#iii.cvi-p7"},{"id":"augustine.JHN.17.2-3.1","start":2,"end":3,"heading":"Tractate CV. Chapter XVII. 1–5.","excerpt":"3. “And this,” He adds, “is eternal life, that they may know Thee, the only true God, and Jesus Christ, whom Thou hast sent.” The proper order of the words is, “That they may know Thee and Jesus Christ, whom Thou hast sent, as the only true God.” Consequently, therefore, the Holy Spirit is also understood, because He is the Spirit of the Father and Son, as the substantial and consubstantial love of both. For the Father and Son are not two Gods, nor are the Father and Son and Holy Spirit three Gods; but the Trinity itself is the one only true God. And yet the Father is not the same as the Son, nor the Son the same as the Father, nor the Holy Spirit the same as the Father and the Son; for the Father and Son and Holy Spirit are three [persons], yet the Trinity itself is one God. If, then, the Son glorifies Thee in the same manner “as Thou hast given Him power over all flesh,” and hast so given, “that He should give eternal life to all that Thou hast given Him,” and “this is life eternal, that they may know Thee;” in this way, therefore, the Son glorifies Thee, that He makes Thee known to all whom Thou hast given Him. Accordingly, if the knowledge of God is eternal life, we are making the greater advances to life, in proportion as we are enlarging our growth in such a knowledge. And we shall not die in the life eternal; for then, when there shall be no death, the knowledge of God shall be perfected. Then will be effected the full effulgence of God, because then the completed glory, as expressed in Greek by δόξα. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvi.html","locus":"105.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:2–3","href":"/jhn/17/#v2-catena"}],"inFull":"/works/augustine/105/#iii.cvi-p10"},{"id":"augustine.JHN.17.4.1","start":4,"end":4,"heading":"Tractate CV. Chapter XVII. 1–5.","excerpt":"4. But God is first of all glorified here, while He is being made known to men by word of mouth, and preached through the faith of believers. Wherefore, He says, “I have glorified Thee on the earth: I have finished the work which Thou gavest me to do.” He does not say, Thou orderedst; but, “Thou gavest:” where the evident grace of it is commended to notice. For what has the human nature even in the Only-begotten, that it has not received? Did it not receive this, that it should do no evil, but all good things, when it was assumed into the unity of His person by the Word, by whom all things were made? But how has He finished the work which was committed unto Him to do, when there still remains the trial of the passion wherein He especially furnished His martyrs with the example they were to follow, whereof, says the apostle Peter, “Christ suffered for us, leaving us an example, that we should follow His steps:” but just that He says He has finished, what He knew with perfect certainty that He would finish? Just as long before, in prophecy, He used words in the past tense, when what He said was to take place very many years afterwards: “They pierced,” He says, “my hands and my feet, they counted all my bones;” He says not, They will pierce, and, They will count. And in this very Gospel He says, “All things that I have heard of my Father, I have made known unto you;” to whom He afterward declares, “I have yet many things to say unto you, but ye cannot bear them now.” For He, who has predestinated all that is to be by sure and unchangeable causes, has done whatever He is to do: as it was also declared of Him by the prophet, “Who hath made the things that are to be.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvi.html","locus":"105.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:4–5","href":"/jhn/17/#v4-catena"}],"inFull":"/works/augustine/105/#iii.cvi-p12"},{"id":"augustine.JHN.17.5.1","start":5,"end":5,"heading":"Tractate CV. Chapter XVII. 1–5.","excerpt":"5. In a way similar, also, to this, He proceeds to say: “And now, O Father, glorify thou me with Thine own self with the glory which I had with Thee before the world was.” For He had said above, “Father, the hour is come; glorify Thy Son, that Thy Son may glorify Thee:” in which arrangement of the words He had shown that the Father was first to be glorified by the Son, in order that the Son might glorify the Father. But now He said, “I have glorified Thee on the earth: I have finished the work which Thou gavest me to do; and now glorify Thou me;” as if He Himself had been the first to glorify the Father, by whom He then demands to be glorified. We are therefore to understand that He used both words above in accordance with that which was future, and in the order in which they were future, “Glorify Thy Son, that Thy Son may glorify Thee:” but that He now used the word in the past tense of that which was still future, when He said, “I have glorified Thee on the earth: I have finished the work which Thou gavest me to do.” And then, when He said, “And now, O Father, glorify Thou me with Thine own self,” as if He were afterwards to be glorified by the Father, whom He Himself had first glorified; what did He intimate but that, when He said above, “I have glorified Thee on the earth,” He had so spoken as if He had done what He was still to do; but that here He demanded of the Father to do that whereby the Son should yet do so; in other words, that the Father should glorify the Son, by means of which glorification of the Son, the Son also was yet to glorify the Father? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvi.html","locus":"105.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:11","href":"/jhn/17/#v11-catena"}],"inFull":"/works/augustine/105/#iii.cvi-p19"},{"id":"augustine.JHN.17.5.2","start":5,"end":5,"heading":"Tractate CV. Chapter XVII. 1–5.","excerpt":"6. But this predestination He still more clearly disclosed in respect of His own glorification, wherewith He was glorified by the Father, when He added, “With the glory which I had, before the world was, with Thee.” The proper order of the words is, “which I had with Thee before the world was.” To this apply His words, “And now glorify Thou me;” that is to say, as then, so also now: as then, by predestination; so also now, by consummation: do Thou in the world what had already been done with Thee before the world: do in its own time what Thou hast determined before all times. This, some have imagined, should be so understood as if the human nature, which was assumed by the Word, were converted into the Word, and the man were changed into God; yea, were we reflecting with some care on the opinions they have advanced, as if the humanity were lost in the Godhead. For no one would go the length of saying that out of such a transmutation of the humanity the Word of God is either doubled or increased, so that either what was one should now be two, or what was less should now be greater. Accordingly, if with His human nature changed and converted into the Word, the Word of God will still be as great as He was, and what He was, where is the humanity, if it is not lost?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvi.html","locus":"105.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/105/#iii.cvi-p20"},{"id":"augustine.JHN.17.5.3","start":5,"end":5,"heading":"Tractate CV. Chapter XVII. 1–5.","excerpt":"7. But to this opinion, which I certainly do not see to be conformable to the truth, there is nothing to urge us, if, when the Son says, “And now, O Father, glorify Thou me with Thine own self, with the glory which I had with Thee before the world was,” we understand the predestination of the glory of His human nature, as thereafter, from being mortal, to become immortal with the Father: and that this had already been done by predestination before the world was, as also in its own time it was done in the world. For if the apostle has said of us, “According as He hath chosen us in Him before the foundation of the world,” why should it be thought incongruous with the truth, if the Father glorified our Head at the same time as He chose us in Him to be His members? For we were chosen in the same way as He was glorified; inasmuch as before the world was, neither we nor the Mediator between God and men, the man Christ Jesus, were yet in existence. But He who, in as far as He is His Word, of His own self “made even those things which are yet to come,” and “calleth those things which are not as though they were,” certainly, in respect of His manhood as Mediator between God and men, was Himself glorified on our behalf by God the Father before the foundation of the world, if it be so that we also were then chosen in Him. For what saith the apostle? “And we know that all things work together for good to them that love God, to them who are the called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren: and whom He did predestinate, them He also called.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvi.html","locus":"105.7","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/105/#iii.cvi-p21"},{"id":"augustine.JHN.17.5.4","start":5,"end":5,"heading":"Tractate CV. Chapter XVII. 1–5.","excerpt":"8. But perhaps we shall have some fear in saying that He was predestinated, because the apostle seems to have said so only in reference to our being made conformable to His image. As if, indeed, any one, faithfully considering the rule of faith, were to deny that the Son of God was predestinated, who yet cannot deny that He was man. For it is rightly said that He was not predestinated in respect of His being the Word of God, God with God. For how could He be predestinated, seeing He already was what He was, without beginning and without ending, everlasting? But that, which as yet was not, had to be predestinated, in order that it might come to pass in its time, even as it was predestinated so to come before all times. Accordingly, whoever denies predestination of the Son of God, denies that He was also Himself the Son of man. But, on account of those who are disputatious, let us also on this subject listen to the apostle in the exordium of his epistles. For both in the first of his epistles, which is that to the Romans, and in the beginning of the epistle itself, we read: “Paul, a servant of Jesus Christ, called [to be] an apostle, separated unto the gospel of God, which He had promised afore by His prophets in the Holy Scriptures, concerning His Son, who was made for Him of the seed of David according to the flesh, who was predestinated the Son of God in power, according to the Spirit of holiness, by the resurrection from the dead.” In respect, then, of this predestination also, He was gloried before the world was, in order that His glory might be, by the resurrection from the dead, with the Father, at whose right hand He sitteth. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvi.html","locus":"105.8","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/105/#iii.cvi-p26"},{"id":"augustine.JHN.17.5.5","start":5,"end":5,"heading":"Tractate CVI. Chapter XVII. 6–8.","excerpt":"3. From the very outset, therefore, of His prayer, when “He lifted up His eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee,” on to what He said a little afterwards, “And now, O Father, glorify Thou me with Thine own self with the glory which I had with Thee before the world was,” He wished all His disciples to be understood, to whom He makes the Father known, and thereby glorifies Him. For after saying, “That Thy Son may glorify Thee,” He straightway showed how that was to be done, by adding, “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.” For the Father cannot be glorified through any knowledge attained by men, unless He also be known by whom He is glorified, that is to say, by whom He is made known to the nations of the world. The glorification of the Father is not that which was displayed in connection with the apostles only, but that which is displayed in all men, of whom as His members Christ is the head. For the words cannot be understood as applied to the apostles only, “As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him;” but to all, assuredly, on whom, as believing on Him, eternal life is bestowed.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvii.html","locus":"106.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/106/#iii.cvii-p7"},{"id":"augustine.JHN.17.6.1","start":6,"end":6,"heading":"Tractate CVI. Chapter XVII. 6–8.","excerpt":"1. In this discourse we purpose speaking, as He gives us grace, on these words of the Lord which run thus: “I have manifested Thy name unto the men whom Thou gavest me out of the world.” If He said this only of those disciples with whom He had supped, and to whom, before beginning His prayer, He had said so much, it can have nothing to do with that clarification, or, as others have translated it, glorification, whereof He was previously speaking, and whereby the Son clarifies or glorifies the Father. For what great glory, or what like glory, was it to become known to twelve, or rather eleven mortal creatures? But if, in saying, “I have manifested Thy name unto the men whom Thou gavest me out of the world,” He wished all to be understood, even those who were still to believe on Him, as belonging to His great Church which was yet to be made up of all nations, and of which it is said in the psalm, “I will confess to Thee in the great Church [congregation];” it is plainly that glorification wherewith the Son glorifies the Father, when He makes His name known to all nations and to so many generations of men. And what He says here, “I have manifested Thy name unto the men whom Thou gavest me out of the world,” is similar to what He had said a little before, “I have glorified Thee upon the earth”, (ver. 4); putting both here and there the past for the future, as One who knew that it was predestinated to be done, and therefore saying that He had done what He had still to do, though without any uncertainty, in the future.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvii.html","locus":"106.1","cites":[{"at":1313,"text":"ver. 4","label":"John 17:4","href":"/jhn/17/#v4","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:6–7","href":"/jhn/17/#v6-catena"}],"inFull":"/works/augustine/106/#iii.cvii-p3"},{"id":"augustine.JHN.17.6.2","start":6,"end":6,"heading":"Tractate CVI. Chapter XVII. 6–8.","excerpt":"2. But what follows makes it more credible that His words, “I have manifested Thy name to the men whom Thou gavest me out of the world,” were spoken by Him of those who were already His disciples, and not of all who were yet to believe on Him. For after these words, He added: “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.” Although all these words also might have been said of all believers still to come, when that which was now a matter of hope had been turned into fact, inasmuch as they were words that still pointed to the future; yet we are impelled the more to understand Him as uttering them only of those who were at that time His disciples, by what He says shortly afterwards: “While I was with them, 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” (ver. 12); meaning Judas, who betrayed Him, for He was the only one of the apostolic twelve that perished. And then He adds, “And now come I to Thee,” from which it is manifest that it was of His own bodily presence that He said, “While I was with them, I kept them,” as if already that presence were no longer with them. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvii.html","locus":"106.2","cites":[{"at":1160,"text":"ver. 12","label":"John 17:12","href":"/jhn/17/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/106/#iii.cvii-p5"},{"id":"augustine.JHN.17.6.3","start":6,"end":6,"heading":"Tractate CVI. Chapter XVII. 6–8.","excerpt":"4. Accordingly, let us now see what He says about those disciples of His who were then listening to Him. “I have manifested,” He says, “Thy name unto the men whom Thou gavest me.” Did they not, then, know the name of God when they were Jews? And what of that which we read, “God is known in Judah; His name is great in Israel”? Therefore, “I have manifested Thy name unto these men whom Thou gavest me out of the world,” and who are now hearing my words: not that name of Thine whereby Thou art called God, but that whereby Thou art called my Father: a name that could not be manifested without the manifestation of the Son Himself. For this name of God, by which He is called, could not but be known in some way to the whole creation, and so to every nation, before they believed in Christ. For such is the energy of true Godhead, that it cannot be altogether and utterly hidden from any rational creature, so long as it makes use of its reason. For, with the exception of a few in whom nature has become outrageously depraved, the whole race of man acknowledges God as the maker of this world. In respect, therefore, of His being the maker of this world that is visible in heaven and earth around us, God was known unto all nations even before they were indoctrinated into the faith of Christ. But in this respect, that He was not, without grievous wrong being done to Himself, to be worshipped alongside of false gods, God was known in Judah alone. But in respect of His being the Father of this Christ, by whom He taketh away the sin of the world, this name of His, previously kept secret from all, He now made manifest to those whom the Father Himself had given Him out of the world. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvii.html","locus":"106.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/106/#iii.cvii-p8"},{"id":"augustine.JHN.17.6.4","start":6,"end":6,"heading":"Tractate CVI. Chapter XVII. 6–8.","excerpt":"5. But what are we to make of the words, “Whom Thou gavest me out of the world”? For it is said of them that they were not of the world. But this they attained to by regeneration, and not by generation. And what, also, of that which follows, “Thine they were, and Thou gavest them me”? Was there a time when they belonged to the Father, and not to His only-begotten Son; and had the Father once on a time anything apart from the Son? Surely not. Nevertheless, there was a time when God the Son had something, which that same Son as man possessed not; for He had not yet become man of an earthly mother, when He possessed all things in common with the Father. Wherefore in saying, “Thine they were,” there is thereby no self-disruption made by God the Son, apart from whom there was nothing ever possessed by the Father; but it is His custom to attribute all the power He possesses to Him, of whom He Himself is, who has the power. For of whom He has it that He is, of Him He has it that He is able; and both together He always had, for He never had being without having ability. Accordingly, what ever the Father could [do], always side by side with Him could the Son; since He, who never had being without having ability, was never without the Father, as the Father never was without Him. And thus, as the Father is eternally omnipotent, so is the Son co-eternally omnipotent; and if all-powerful, certainly all-possessing. For such rather, if we would speak exactly, is the word by which we translate what is called by the Greeks παντοκράτωρ which our writers would not interpret by the term omnipotent, seeing that παντοκράτωρ is all-possessing, were it not that they felt it to be equivalent in meaning. What, then, could the eternal all-possessing ever have, that the co-eternal all-possessing had not likewise? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvii.html","locus":"106.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/106/#iii.cvii-p12"},{"id":"augustine.JHN.17.6-8.1","start":6,"end":8,"heading":"Tractate CVI. Chapter XVII. 6–8.","excerpt":"6. He proceeds to say, “And they have kept Thy word: now they have known that all things, whatsoever Thou hast given me, are of Thee;” that is, they have known that I am of Thee. For the Father gave all things at the very time when He begat Him who was to have all things. “For I have given unto them,” He says, “the words which Thou gavest me; and they have received them;” that is, they have understood and kept hold of them. For the word is received when it is perceived by the mind. “And they have known truly,” He adds, “that I came out from Thee, and they have believed that Thou didst send me.” In this last clause we must also supply “truly;” for when He said, “They have known truly,” He intended its explanation by adding, “and they have believed.” That, therefore, “they have believed truly” which “they have known truly;” just as “I came out from Thee” is the same as “Thou didst send me.” When, therefore, He said, “They have known truly,” lest any might suppose that such a knowledge was already acquired by sight, and not by faith, He subjoined the explanation, “And they have believed,” so that we should supply “truly,” and understand the saying, “They have known truly,” as equivalent to “They have believed truly:” not in the way which He intimated shortly before, when He said, “Do ye now believe? The hour cometh, and is now come, that ye shall be scattered, every man to his own, and shall leave me alone.” But “they have believed truly,” that is, in the way it ought to be believed, without constraint, with firmness, constancy, and fortitude: no longer now to go to their own, and leave Christ alone. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvii.html","locus":"106.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:8","href":"/jhn/17/#v8-catena"}],"inFull":"/works/augustine/106/#iii.cvii-p15"},{"id":"augustine.JHN.17.9.1","start":9,"end":9,"heading":"Tractate CVII. Chapter XVII. 9–13.","excerpt":"1. When the Lord was speaking to the Father of those whom He already had as disciples, He said this also among other things: “I pray for them. I pray not for the world, but for those whom Thou hast given me.” By the world, He now wishes to be understood those who live according to the lust of the word, and stand not in the gracious lot of such as were to be chosen by Him out of the world. Accordingly it is not for the world, but for those whom the Father hath given Him, that He expresses Himself as praying: for by the very fact of their having already been given Him by the Father, they have ceased to belong to that world for which He refrains from praying.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cviii.html","locus":"107.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/107/#iii.cviii-p3"},{"id":"augustine.JHN.17.10.1","start":10,"end":10,"heading":"Tractate CVII. Chapter XVII. 9–13.","excerpt":"2. And then He adds, “For they are Thine.” For the Father did not lose those whom He gave, in the act of giving them to the Son; since the Son still goes on to say, “And all mine are Thine, and Thine are mine.” Where it is sufficiently apparent how it is that all that belongs to the Father belongs also to the Son; in this way, namely, that He Himself is also God, and, of the Father born, is the Father’s equal: and not as was said to one of the two sons, to wit, the elder, “Thou art ever with me; and all that I have is thine.” For that was said of all those creatures which are inferior to the holy rational creature, and are certainly subordinate to the Church; wherein its universal character is understood as including those two sons, the elder and the younger, along with all the holy angels, whose equals we shall be in the kingdom of Christ and of God: but here it was said, “And all mine are Thine, and Thine are mine,” with this meaning, that even the rational creature is itself included, which is subject only to God, so that all beneath it are also subject to Him. As it then belongs to God the Father, it would not at the same time be the Son’s likewise, were He not equal to the Father: for to it He was referring when He said, “I pray not for the world, but for those whom Thou hast given me: for they are Thine, and all mine are Thine, and Thine are mine.” Nor is it morally admissible that the saints, of whom He so spake, should belong to any save to Him by whom they were created and sanctified: and for the same reason, everything also that is theirs must of necessity be His also to whom they themselves belong. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cviii.html","locus":"107.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:11","href":"/jhn/17/#v11-catena"}],"inFull":"/works/augustine/107/#iii.cviii-p4"},{"id":"augustine.JHN.17.10.2","start":10,"end":10,"heading":"Tractate CVII. Chapter XVII. 9–13.","excerpt":"3. He proceeds: “And I am glorified in them.” He now speaks of His glorification as already accomplished, although it was still future; while a little before He was demanding of the Father its accomplishment. But whether this be the same glorification, whereof He had said, “And now, O Father, glorify Thou me with Thine own self with the glory which I had with Thee before the world was,” is certainly a point worthy of examination. For if “with Thee,” how can it be “in them”? Is it when this very knowledge is imparted to them, and, through them, to all who believe them as His witnesses? In such a way we may clearly understand Christ as having said of the apostles, that He was glorified in them; for in saying that it was already accomplished, He showed that it was already foreordained, and only wished what was future to be regarded as certain.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cviii.html","locus":"107.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/107/#iii.cviii-p8"},{"id":"augustine.JHN.17.11.1","start":11,"end":11,"heading":"Tractate CVII. Chapter XVII. 9–13.","excerpt":"4. “And now,” He adds, “I am no more in the world, and these are in the world.” If your thoughts turn to the very hour in which He was speaking, both were still in the world; to wit, He Himself, and those of whom He was so speaking: for it is not in respect of the tendency of heart and life that we can or ought to understand it, so that they should be described as still in the world, on the ground that they still savored of the earthly; and that He was no longer in the world, because divine in the disposition of His mind. For there is one word used here, which makes any such understanding altogether inadmissible; because He does not say, And I am not in the world; but, “I am no more in the world:” thereby showing that He Himself had been in the world, but was no more so. And are we then at liberty to believe that He at one time savored of the worldly, and, delivered at length from such a mistake, no longer retained the old disposition? Who would venture to shut himself up in so profane a meaning. It remains, therefore, that in the same sense in which He Himself also was previously in the world, He declared that He was no longer in the world, that is to say, in His bodily presence; in other words, showing thereby that His own absence from the world was now in the immediate future, and theirs later, when He said that He was no longer here, and that they were so, although both He and they were still present. For He thus spake, as a man in harmony with men, in accordance with the prevailing custom of human speech. Do we not say every day, he is no longer here, of one who is on the very point of departure? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cviii.html","locus":"107.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/107/#iii.cviii-p9"},{"id":"augustine.JHN.17.11.2","start":11,"end":11,"heading":"Tractate CVII. Chapter XVII. 9–13.","excerpt":"5. Accordingly He commends to the Father’s care those whom He was about to leave by His bodily absence, saying: “Holy Father, keep through Thine own name those whom Thou hast given me.” That is to say, as man He prays to God in behalf of His disciples, whom He has received from God. But attend to what follows: “That they may be one,” He says, “even as we.” He does not say, That they may be one with us, or, that they and we may be one, as we are one; but He says, “That they may be one, even as we:” meaning, of course, that in their nature they may be one, even as we are one in ours, which certainly would not be spoken with truth, unless in this respect, that He, as God, is of the same nature as the Father also, in accordance with what He has said elsewhere, “I and the Father are one;” and not with what He also is as man, for in this respect He said, “The Father is greater than I.” But since one and the same person is God and man, we are to understand the manhood in respect of His asking; but the Godhead, in as far as He Himself, and He whom He asks, are one. But there is still a passage in what follows, where we must have a more careful discussion of this subject.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cviii.html","locus":"107.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:11","href":"/jhn/17/#v11-catena"}],"inFull":"/works/augustine/107/#iii.cviii-p10"},{"id":"augustine.JHN.17.12.1","start":12,"end":12,"heading":"Tractate CVII. Chapter XVII. 9–13.","excerpt":"6. But here He proceeds: “While I was with them, I kept them in Thy name.” Since I am coming, He says, to Thee, keep them in Thy name, in which I myself have kept them while I was with them. In the Father’s name, the Son as man kept His disciples, when placed side by side with them in human presence; but the Father also, in the name of the Son, kept those whom He heard and answered when praying in the name of the Son. For to them had it also been said by the Son Himself: “Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, He will give it you.” But we are not to take this in any such carnal way, as that the Father and Son keep us in turn, with an alternation in the guardianship of both in guarding us, as if one succeeded when the other departed; for we are guarded all at once by the Father, and Son, and Holy Spirit, who is the one true and blessed God. But Scripture does not exalt us save by descending to us: as the Word, by becoming flesh, came down to lift us up, and fell not so as to remain Himself in the depths. If we have known Him who thus descendeth, let us rise with Him who lifteth us up; and let us understand, when He speaks thus, that He is marking a distinction in the persons, without making any separation of the natures. While, therefore, the Son in bodily presence was keeping His disciples, the Father was not waiting the Son’s departure in order to succeed to the guardianship, but both were keeping them by Their spiritual power; and when the Son withdrew from them His bodily presence, He retained along with the Father the spiritual guardianship. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cviii.html","locus":"107.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:11–12","href":"/jhn/17/#v11-catena"}],"inFull":"/works/augustine/107/#iii.cviii-p13"},{"id":"augustine.JHN.17.13.1","start":13,"end":13,"heading":"Tractate CVII. Chapter XVII. 9–13.","excerpt":"8. “And now,” He says, “come I to Thee; and these things I speak in the world, that they may have my joy fulfilled in themselves.” See! He says that He speaketh in the world, when He had said only a little before, “I am no more in the world:” the reason of which we have there explained, or rather have shown that He Himself explained it. Accordingly, on the one hand, as He had not yet departed, He was still here; and because He was on the very point of departure, in a kind of way He was no more here. But what this joy is whereof He says, “That they may have my joy fulfilled in themselves,” has already been elucidated above, where He says, “That they may be one, even as we are.” This joy of His that is bestowed on them by Him, was to be fulfilled, He says, in them; and for that very end declared that He had spoken in the world. This is that peace and blessedness in the world to come, for the attaining of which we must live temperately, and righteously, and godly in the present.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cviii.html","locus":"107.8","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:11–13","href":"/jhn/17/#v11-catena"}],"inFull":"/works/augustine/107/#iii.cviii-p17"},{"id":"augustine.JHN.17.14.1","start":14,"end":14,"heading":"Tractate CVIII. Chapter XVII. 14–19.","excerpt":"1. While the Lord is still speaking to the Father, and praying for His disciples, He says: “I have given them Thy saying; and the world hath hated them.” That hatred they had not yet experienced in those sufferings of their own, which afterwards overtook them; but He speaks thus in His usual way, foretelling the future in words of the past tense. And then, subjoining the reason of their being hated by the world, He says, “Because they are not of the world, even as I am not of the world.” This was conferred on them by regeneration; for by generation they were of the world, as He had already said to them, “I have chosen you out of the world.” It was therefore a gracious privilege bestowed upon them, that they, like Himself, should not be of the world, through the deliverance which He was giving them from the world. He, however, was never of the world; for even in respect of His servant-form He was born of that Holy Spirit of whom they were born again. For if on that account they were no more of the world, because born again of the Holy Spirit; on the same account He was never of the world, because born of the Holy Spirit.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cix.html","locus":"108.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:14–15","href":"/jhn/17/#v14-catena"}],"inFull":"/works/augustine/108/#iii.cix-p3"},{"id":"augustine.JHN.17.15-16.1","start":15,"end":16,"heading":"Tractate CVIII. Chapter XVII. 14–19.","excerpt":"2. “I pray not,” He adds, “that thou shouldest take them out of the world, but that Thou shouldest keep them from the evil.” For they still accounted it necessary to be in the world, although they were no longer of it. Then He repeats the same statement: “They are not of the world, even as I am not of the world. Sanctify them in the truth.” For so are they kept from the evil, as He had previously prayed that they might be. But it may be inquired how they were no more of the world, if they were not yet sanctified in the truth; or, if they already were, why He requests that they should be so. Is it not because even those who are sanctified still continue to make progress in the same sanctification, and grow in holiness; and do not so without the aid of God’s grace, but by His sanctifying of their progress, even as He sanctified their outset? And hence the apostle likewise says: “He who hath begun a good work in you, will perform it until the day of Jesus Christ.” The heirs therefore of the New Testament are sanctified in that truth which was adumbrated in the purifications of the Old Testament; and when they are sanctified in the truth, they are in other words sanctified in Christ, who said in truth, “I am the way, and the truth, and the life.” As also when He said, “The truth shall make you free,” in explanation of His words, He added soon after, “If the Son shall make you free, ye shall be free indeed;” in order to show that what He had previously called the truth, He a minute afterwards denominates the Son. And what else did He mean by the words before us, “Sanctify them in the truth,” but, Sanctify them in me?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cix.html","locus":"108.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/108/#iii.cix-p5"},{"id":"augustine.JHN.17.18.1","start":18,"end":18,"heading":"Tractate CVIII. Chapter XVII. 14–19.","excerpt":"4. But now He still goes on to speak of the apostles, for He proceeds to add, “As Thou hast sent me into the world, even so have I also sent them into the world.” Whom did He so send but His apostles? For even the very name of apostles, which is a Greek word, signifies in Latin nothing more than, those that are sent. God, therefore, sent His Son, not in sinful flesh, but in the likeness of sinful flesh; and His Son sent those who, born themselves in sinful flesh, were sanctified by Him from the defilement of sin.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cix.html","locus":"108.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/108/#iii.cix-p11"},{"id":"augustine.JHN.17.19.1","start":19,"end":19,"heading":"Tractate CVIII. Chapter XVII. 14–19.","excerpt":"5. But since, on the ground that the Mediator between God and men, the man Christ Jesus, has become Head of the Church, they are His members; therefore He says in the words that follow, “And for their sakes I sanctify myself.” For what means He by the words, “And for their sakes I sanctify myself,” but I sanctify them in myself, since they also are [part of] myself? For those of whom He so speaks are, as I have said, His members; and the head and body are one Christ, as the apostle teaches when he says of the seed of Abraham, “And if ye be Christ’s, then are ye Abraham’s seed,” after having said before, “He saith not, And to seeds, as in many, but as in one, And to thy seed, which is Christ.” If, then, the seed of Abraham is Christ, what else is declared to those to whom he says, “Then are ye Abraham’s seed,” but then are ye Christ? Of the same character is what this very apostle said in another place: “Now I rejoice in my sufferings for you, and fill up that which is lacking of the afflictions of Christ in my flesh.” He said not, of my afflictions, but “of Christ’s;” for he was a member of Christ, and in his persecutions, such as it behoved Christ to suffer in the whole of His body, he also was filling up his own share of His afflictions. And to be assured of the certainty of this in the present passage, give heed to what follows. For after saying, “And for their sakes I sanctify myself,” to let us understand that He thereby meant that He would sanctify them in Himself, He immediately added, “That they also may be sanctified in the truth.” And what else is this but in me, in accordance with the fact that the truth is that Word in the beginning which is God? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cix.html","locus":"108.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:17–19","href":"/jhn/17/#v17-catena"}],"inFull":"/works/augustine/108/#iii.cix-p13"},{"id":"augustine.JHN.17.20.1","start":20,"end":20,"heading":"Tractate CIX. Chapter XVII. 20.","excerpt":"1. The Lord Jesus, in the now close proximity of His passion, after praying for His disciples, whom He also named apostles, with whom He had partaken of that last supper from which His betrayer had taken his departure on being revealed by the sop of bread, and with whom, after the latter’s departure, and before beginning His prayer in their behalf, He had already spoken at length, conjoined all others also who were yet to believe on Him, and said to the Father, “Neither pray I for these alone,” that is, for the disciples who were with Him at the time, “but for them also,” He adds, “who shall believe on me through their word.” Whereby He wished all His own to be understood: not only such as were then in the flesh, but those also who were yet to come. For all that have since believed on Him have doubtless believed, and shall yet believe till He come, through the word of the apostles; for to themselves He had said, “And ye also shall bear witness, because ye have been with me from the beginning;” and by them was the gospel ministered even before it was written, and every one assuredly who believeth on Christ believeth the gospel. Accordingly, those who He says should believe on Him through their word, are not to be understood as referring only to such as heard the apostles themselves while they lived in the flesh; but others also after their decease, and we, too, born long afterwards, have believed on Christ through their word. For they that were then with Him preached to the others what they had heard from Him; and so their word, that we too might believe, has found its way to us, and wherever His Church exists, and shall yet reach down to posterity, whoever and wherever they be who shall hereafter believe on Him.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cx.html","locus":"109.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/109/#iii.cx-p3"},{"id":"augustine.JHN.17.20.2","start":20,"end":20,"heading":"Tractate CIX. Chapter XVII. 20.","excerpt":"3. We are therefore to understand that their faith in Him was not yet such as He wished it to be, inasmuch as even Peter himself, to whom, on making the confession, “Thou art the Christ, the Son of the living God,” He had borne so excellent a testimony, was disposed rather to hinder Him from dying than to believe in His resurrection when dead, and hence was called immediately thereafter by the same of Satan. Those, accordingly, are found to be the greater in faith who were long since deceased, and yet, through the revelation of the Spirit, had no manner of doubt that Christ would rise again, than those who, after attaining to the belief that He should redeem Israel, at the sight of His death lost all the hope they previously possessed regarding Him. The best thing for us, therefore, to believe is, that after His resurrection, when the Holy Spirit was bestowed, and the apostles taught and confirmed, and from its outset constituted teachers in the Church, others, through their word, attained the proper faith in Christ, or, in other words, that they then got firm hold of the faith of His resurrection. And in this way also, that all those who seemed to have already believed on Him really belonged to the number of those for whom He prayed, when He said, “Neither pray I for these alone, but for them also who shall believe on me through their word.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cx.html","locus":"109.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/109/#iii.cx-p15"},{"id":"augustine.JHN.17.20.3","start":20,"end":20,"heading":"Tractate CIX. Chapter XVII. 20.","excerpt":"4. But we have still in reserve for the further solution of this question the blessed apostle, and that robber who was a villain in wickedness, but a believer on the cross. For the Apostle Paul tells us that he was made an apostle not of men, nor by man, but by Jesus Christ: and speaking of his own gospel, he says, “For I neither received it of man, neither did I learn it, but by the revelation of Jesus Christ.” How then was he among those of whom it is said, “They shall believe on me through their word”? On the other hand, the robber believed at the very time when in the case of the teachers themselves such faith as they previously possessed had utterly failed. Not even he, therefore, believed on Christ through their word, and yet his faith was such that he confessed that He whom he saw nailed to the cross would not only rise again, but would also reign, when he said, “Remember me when Thou comest into Thy kingdom.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cx.html","locus":"109.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/109/#iii.cx-p17"},{"id":"augustine.JHN.17.20-21.1","start":20,"end":21,"heading":"Tractate CX. Chapter XVII. 21–23.","excerpt":"1. After the Lord Jesus had prayed for His disciples whom He had with Him at the time, and had conjoined with them others who were also His own, by saying, “Neither pray I for these alone, but for them also who shall believe on me through their word,” as if we were inquiring what or wherefore He prayed for them, He straightway subjoined, “That they all may be one; as Thou, Father, [art] in me, and I in Thee, that they also may be one in us.” And a little above, while still praying for the disciples alone who were then with Him, He said, “Holy Father, keep in Thine own name those whom Thou hast given me, that they may be one, as we are” (ver. 11). It is the same thing, therefore, that He now also prayed for in our behalf, as He did at that time in theirs, namely, that all—to wit, both we and they—may be one. And here we must take particular notice that the Lord did not say that we all may be one, but, “that they all may be one; as Thou Father, in me, and I in Thee” (where is to be understood are one, as is more clearly expressed afterwards); because He had also said before of the disciples who were with Him, “That they may be one, as we are.” The Father, therefore, is in the Son, and the Son in the Father, in such a way as to be one, because they are of one substance; but while we may indeed be in them, we cannot be one with them; for they and we are not of one substance, in as far as the Son is God along with the Father. But in as far as He is man, He is of the same substance as we are. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxi.html","locus":"110.1","cites":[{"at":645,"text":"ver. 11","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/110/#iii.cxi-p3"},{"id":"augustine.JHN.17.21.1","start":21,"end":21,"heading":"Tractate CX. Chapter XVII. 21–23.","excerpt":"2. But then after saying, “That they also may be one in us,” He added, “That the world may believe that Thou hast sent me.” What does He mean by this? Is it that the world will then be brought to the faith, when we shall all be one in the Father and Son? Is not such a state the everlasting peace, and the reward of faith, rather than faith itself? For we shall be one not in order to our believing, but because we have believed. But although in this life, because of the common faith itself, all who believe in one are one according to the words of the apostle, “For ye are all one in Christ Jesus;” even thus we are one, not in order to our believing, but because we do believe. What, then, is meant by the words, “That they all may be one, that the world may believe”? This, doubtless, that the “all” are themselves the believing world. For those who shall be one are not of one class, and the world that is thereafter to believe on this very ground that these shall be one, of another; since it is perfectly certain that He says, “That they all may be one,” of those of whom He had said before, “Neither pray I for these alone, but for those also who shall believe on me through their word,” immediately adding as He does, “That they all may be one.” And this “all,” what is it but the world; not certainly that which is hostile, but that which is believing? For you see here that He who had said, “I pray not for the world,” now prayeth for the world that it may believe. For there is a world whereof it is written, “That we might not be condemned with this world.” For that world He prayeth not, for He is fully aware to what it is predestinated. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxi.html","locus":"110.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:20–21","href":"/jhn/17/#v20-catena"}],"inFull":"/works/augustine/110/#iii.cxi-p5"},{"id":"augustine.JHN.17.22.1","start":22,"end":22,"heading":"Tractate CX. Chapter XVII. 21–23.","excerpt":"3. Furthermore, our Saviour in thus praying to the Father showed Himself to be man; while He now also shows that He Himself, as being God along with the Father, doeth that which He prayeth for, when He says, “And the glory which Thou gavest me, I have given them.” And what was that glory but immortality, which human nature was henceforth to receive in Him? For not even He Himself had as yet received it, but in His own customary way, on account of the absolute fixedness of predestination, He intimates what is future in verbs of the past tense, because being now on the point of being glorified, or in other words, raised up again by the Father, He Himself is going to raise us up to the same glory in the end. What we have here is similar to what He says elsewhere, “As the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will.” And “whom,” but just the same as the Father? “For what things soever the Father doeth,” not other things, but “these also doeth the Son,” not in a different way, but “in like manner.” And in this way He also raised up even His own self. For to this effect he said, “Destroy this temple, and in three days I will raise it up again.” Accordingly the glory of immortality, which He says had been given Him by the Father, He must be also understood as having bestowed upon Himself, although He does not say it. For on this very account He more frequently says that the Father alone doeth, what He Himself also doeth along with the Father, that everything whatever He may attribute to Him of whom He is. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxi.html","locus":"110.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:21–22","href":"/jhn/17/#v21-catena"}],"inFull":"/works/augustine/110/#iii.cxi-p11"},{"id":"augustine.JHN.17.23.1","start":23,"end":23,"heading":"Tractate CX. Chapter XVII. 21–23.","excerpt":"4. And then He added: “I in them, and Thou in me, that they may be made perfect in one.” Here He briefly intimated Himself as the Mediator between God and men. Nor was this said in any such way as if the Father were not in us, or we were not in the Father; since He had also said in another place, “We will come unto him, and make our abode with him;” and a little before in this present passage He had not said, “I in them and Thou in me,” as He said now; or, They in me, and I in Thee; but, “Thou in me, and I in Thee, and they in us.” Accordingly, when He now says, “I in them, and Thou in me,” the words take this form in reference to the person of the Mediator, like that other expression used by the apostle, “Ye are Christ’s, and Christ is God’s.” But in adding, “That they may be made perfect in one,” He showed that the reconciliation, which is effected by the Mediator, is carried to the very length of bringing us to the enjoyment of that perfect blessedness, which is thenceforth incapable of further addition. Hence the words that follow, “That the world may know that Thou hast sent me,” are not, I think, to be taken as if He had again said, “That the world may believe;” for sometimes, to know, is also used in the same sense as to believe, as it is in the words He uttered some time before: “And they have known truly that I came out from Thee, and they have believed that Thou didst send me.” He expressed the same thing by the later words, “they have believed,” as He had done by the earlier, “they have known.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxi.html","locus":"110.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:21–23","href":"/jhn/17/#v21-catena"}],"inFull":"/works/augustine/110/#iii.cxi-p14"},{"id":"augustine.JHN.17.23.2","start":23,"end":23,"heading":"Tractate CX. Chapter XVII. 21–23.","excerpt":"5. In close relation to these come also His further words: “And Thou hast loved them as thou hast loved me.” That is to say, in the Son the Father loveth us, because in Him He hath chosen us before the foundation of the world. For He who loveth the Only-begotten, certainly loveth also His members which, through His in strumentality, He engrafted into Him by adoption. But we are not on this account equal to the only-begotten Son, by whom we have been created and re-created, that it is said, “Thou hast loved them as [Thou hast] also [loved] me.” For one does not always intimate equality when he says, As this, so also that other; but sometimes only, Because this is, so also is the other; or, That the one is, in order that the other may be also. For who could say that the apostles were sent by Christ into the world in exactly the same way as He Himself was sent by the Father? For, to say nothing of other differences, which it would be tedious to mention, they at all events were sent when they were already men; but He was sent in order that He might be man; and yet He said above, “As Thou hast sent me into the world, even so have I sent them into the world;” as if He had said, Because Thou hast sent me, I have sent them. So also in the passage before us He says, “Thou hast loved them, as Thou hast loved me;” which is nothing else than this, Thou hast loved them because that Thou hast also loved me. For He could not but love the members of the Son, seeing that He loveth the Son Himself; nor is there any other reason for loving His members, save that He loveth Himself. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxi.html","locus":"110.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/110/#iii.cxi-p17"},{"id":"augustine.JHN.17.24.1","start":24,"end":24,"heading":"Tractate CX. Chapter XVII. 21–23.","excerpt":"6. The love, therefore, wherewith God loveth, is incomprehensible and immutable. For it was not from the time that we were reconciled unto Him by the blood of His Son that He began to love us; but He did so before the foundation of the world, that we also might be His sons along with His Only-begotten, before as yet we had any existence of our own. Let not the fact, then, of our having been reconciled unto God through the death of His Son be so listened to or so understood, as if the Son reconciled us to Him in this respect, that He now began to love those whom He formerly hated, in the same way as enemy is reconciled to enemy, so that thereafter they become friends, and mutual love takes the place of their mutual hatred; but we were reconciled unto Him who already loved us, but with whom we were at enmity because of our sin. Whether I say the truth on this, let the apostle testify, when he says: “God commendeth His love toward us, in that, while we were yet sinners, Christ died for us.” He, therefore, had love toward us even when we were practising enmity against Him and working iniquity; and yet to Him it is said with perfect truth, “Thou hatest, O Lord, all workers of iniquity.” Accordingly, in a wonderful and divine manner, even when He hated us, He loved us; for He hated us, in so far as we were not what He Himself had made; and because our own iniquity had not in every part consumed His work, He knew at once both how, in each of us, to hate what we had done, and to love what He had done. And this, indeed, may be understood in the case of all regarding Him to whom it is truly said, “Thou hatest nothing that Thou hast made.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxi.html","locus":"110.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/110/#iii.cxi-p19"},{"id":"augustine.JHN.17.24.2","start":24,"end":24,"heading":"Tractate CXI. Chapter XVII. 24–26.","excerpt":"1. The Lord Jesus raises up His people to a great hope, than which there could not possibly be a greater. Listen and rejoice in hope, that, since the present is not a life to be loved, but to be tolerated, you may have the power of patient endurance amid all its tribulation. Listen, I say, and weigh well to what it is that our hopes are exalted. Christ Jesus saith, The Son of God, the Only-begotten, who is co-eternal and equal with the Father, saith: He, who for our sakes became man, but became not, like every man besides, a liar, saith: the Way, the Life, the Truth saith: He who overcame the world, saith of those for whom He overcame it: listen, believe, hope, desire what He saith: “Father,” He says, “I will that they also whom Thou hast given me be with me where I am.” Who are these who He says were given Him by the Father? Are they not those of whom He says in another place, “No man cometh unto me, unless the Father, who hath sent me, draw him”? We already know if we have made any beneficial progress in this Gospel, how it is that the things which He says the Father doeth, He Himself doeth likewise along with the Father. They are those, therefore, whom He has received from the Father, whom He Himself has also chosen out of the world, and chosen that they may be no more of the world, even as He also is not of the world; and yet that they also may be a world that believeth and knoweth that Christ has been sent by God the Father that the world might be delivered from the world, and so, as a world that was to be reconciled unto God, might not be condemned with the world that lieth in enmity. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxii.html","locus":"111.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/111/#iii.cxii-p3"},{"id":"augustine.JHN.17.24.3","start":24,"end":24,"heading":"Tractate CXI. Chapter XVII. 24–26.","excerpt":"2. But as we have already, in a way proportionate to the brevity of our discourse, spoken of the objects of the promise, and of its own stability; let us now look at this one point, as far as we are able, what it is that He was pleased to promise when He said, “I will that they also whom Thou hast given me be with me where I am.” As far as pertains to the creaturehood wherein He was made of the seed of David according to the flesh, not even He Himself was yet where He would afterwards be: but He could say in this way, “where I am,” to let us understand that He was soon to ascend into heaven, so that He spake of Himself as being already there, where He was presently to be. He could do so also in the same way as He had said on a former occasion, when speaking to Nicodemus, “No man ascendeth into heaven, save He that came down from heaven, even the Son of man who is in heaven.” For there also He did not say, Will be, but “is,” because of the oneness of person, wherein God is at once man, and man God. He promised, therefore, that we should be in heaven; for thither the servant-form, which He received of the Virgin, has been elevated, and set at the right hand of the Father. Because of the same blessed hope the apostle also says: “But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ; by whose grace we are saved; and hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” And so accordingly we may understand the Lord to have said, “That where I am, there they may be also.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxii.html","locus":"111.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:24","href":"/jhn/17/#v24-catena"}],"inFull":"/works/augustine/111/#iii.cxii-p9"},{"id":"augustine.JHN.17.24.4","start":24,"end":24,"heading":"Tractate CXI. Chapter XVII. 24–26.","excerpt":"3. Let no one disturb the clearness of the meaning by any cloudy contradiction; but let what follows furnish its testimony to the words that precede. For after saying, “I will that they also be with me where I am,” He went on immediately to add, “That they may behold my glory, which Thou gavest me: for Thou lovedst me before the foundation of the world.” “That they may behold,” He said; not, that they may believe. This is faith’s wages, not faith itself. For if faith has been correctly defined in the Epistle to the Hebrews as “the assurance [conviction] of things that are not seen,” why may not the wages of faith be defined, the beholding of things which were hoped for in faith? For when we shall see the glory which the Father hath given the Son, even though we may understand what is spoken of in this passage, not as that [glory] which the Father gave His co-equal Son in begetting Him, but as that which He gave Him, when become the Son of man, after the death of the cross;—when, I say, we shall see that glory of the Son, then of a certainty shall take place the judgment of the quick and the dead, and then shall the wicked be taken away that he may not behold the glory of the Lord; and what [glory], save that of His Godhead? For blessed are the pure in heart, for they shall see God: and because the wicked are not pure in heart, therefore they shall not see. Then shall they go away into everlasting punishment; for so shall the wicked be taken away, that he may not behold the glory of the Lord: but the righteous shall go into life eternal. And what is life eternal? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxii.html","locus":"111.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 17:24–26","href":"/jhn/17/#v24-catena"}],"inFull":"/works/augustine/111/#iii.cxii-p20"},{"id":"augustine.JHN.17.24.5","start":24,"end":24,"heading":"Tractate CXI. Chapter XVII. 24–26.","excerpt":"4. How, then, shall we not be with Christ where He is, when we shall be with Him in the Father in whom He is? On this, also, the apostle is not without something to say to us, although we are not yet in possession of the reality, but only cherishing the hope. For he says, “If ye be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God: set your affections on things above, not on things on the earth. For ye have died,” he adds, “and your life is hid with Christ in God.” Here, you see, our life is meanwhile in faith and hope with Christ, where He is; because it is with Christ in God. That, you see, is as if already accomplished for which He prayed, when He said, “I will that they also be with me where I am;” but now only by faith. And when will it be accomplished by actual sight? “When Christ,” he says, “[who is] your life, shall appear, then shall ye also appear with Him in glory.” Then shall we appear as that which we then shall be; for it shall then be apparent that it was not without good grounds that we believed and hoped we should become so, before it actually took place. He will do this, to whom the Son, after saying, “That they may behold my glory, which Thou gavest me,” immediately added, “For Thou lovedst me before the foundation of the world.” For in Him He loved us also before the foundation of the world, and then foreordained what He was to do in the end of the world.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxii.html","locus":"111.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/111/#iii.cxii-p29"},{"id":"augustine.JHN.17.25.1","start":25,"end":25,"heading":"Tractate CXI. Chapter XVII. 24–26.","excerpt":"5. “O righteous Father,” He saith, “the world hath not known Thee.” Just because Thou art righteous it hath not known Thee. It is as that world which has been predestined to condemnation really deserved, that it hath not known Him; while the world which He hath reconciled unto Himself through Christ hath known Him not of merit, but by grace. For what else is the knowing of Him, but eternal life which, while He undoubtedly withheld it from the condemned world, He bestowed on the reconciled. On that very account, therefore, the world hath not known Thee, because Thou art righteous, and hast rendered unto it according to its deserts, that it should not know Thee: while on the same account the reconciled world hath known Thee, because Thou art merciful, and, not for any merit of its own, but by grace, hast supplied it with the needed help to know Thee. And then there follows, “But I have known Thee.” He is the Fountain of grace, who is by nature God, and, by grace ineffable, man also of the Holy Spirit and the Virgin: and then on His own behalf, because the grace of God is through Jesus Christ our Lord, He adds, “And these have known that Thou hast sent me.” Such is the reconciled world. But it is because Thou hast sent me that they have known: by grace, therefore, have they known.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxii.html","locus":"111.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/111/#iii.cxii-p31"},{"id":"augustine.JHN.17.26.1","start":26,"end":26,"heading":"Tractate CXI. Chapter XVII. 24–26.","excerpt":"6. “And I have made known to them,” He says, “Thy name, and will make it known.” I have made it known by faith, I will make it known by sight: I have made it known to those whose present sojourn in a strange land has its appointed end, I will make it known to those whose reign as kings shall be endless. “That the love,” He adds, “wherewith [literally, which] Thou hast loved me, may be in them, and I in them. (The form of speech is unusual, “the love, which Thou hast loved me, may be in them, and I in them;” for the common way of speaking is, the love wherewith thou hast loved me. Here, of course, it is a translation from the Greek: but there are similar forms also in Latin; as we say, He served a faithful service, He served as a soldier a strenuous soldier-service; when apparently we ought to have said, He served with a faithful service, he served as a soldier with a strenuous soldier-service. But such as the form of expression is, “the love which Thou hast loved me;” one similar to it is also used by the apostle, “I have fought a good fight;” he does not say, in a good fight, which would be the more usual and perhaps correcter form of expression.) But how else is the love wherewith the Father loved the Son in us also, but because we are His members and are loved in Him, since He is loved in the totality of His person, as both Head and members? Therefore He added, “and I in them;” as if saying, Since I am also in them. For in one sense He is in us as in His temple; but in another, because we are also Himself, seeing that, in accordance with His becoming man, that He might be our Head, we are His body. The Saviour’s prayer is finished, His passion begins; let us, therefore, also finish the present discourse, that we may treat of His passion, as He granteth us grace, in others to follow.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxii.html","locus":"111.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/111/#iii.cxii-p32"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.17.1.1","start":1,"end":1,"heading":"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 :","excerpt":"... Bede. These things spake Jesus, those things that He had said at the supper, partly sitting far as the words, Arise, let us go hence; and thence standing, up to the end of the hymn which now commences, And lifted up His eyes and said, Father, the hour is come; Chrys. glorify Thy Son. Chrys. He lifted up His eyes to heaven to teach us intentness in our prayers: that we should stand with uplifted eyes, not of the body only, but of the mind. Aug. Our Lord, in the form of a servant, could have prayed in silence had He pleased; but He remembered that He had not only to pray, but to teach. For not only His discourse, but His prayer also, was for His disciples' edification, yea and for ours who read the same. Father, the hour is come, shews that all time, and every thing that He did or suffered to be done, was at His disposing, Who is not subject to time. Not that we must suppose that this hour came by any fatal necessity, but rather by God's ordering. Away with the notion, that the stars could doom to death the Creator of the stars.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 80, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxii.html#iv.lxxxii-p4","status":"detected","href":"/jhn/17/#v1-chrysostom","ref":"John 17:1"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 104, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cv.html#iii.cv-p5","status":"detected","href":"/jhn/17/#v1-augustine","ref":"John 17:1"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.1.2","start":1,"end":1,"heading":"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 :","excerpt":"Hilary. He doth not say that the day, or the time, but that the hour is come. An hour contains a portion of a day. What was this hour? He was now to be spit upon, scourged, crucified. But the Father glorifies the Son. The sun failed in his course, and with him all the other elements felt that death. The earth trembled under the weight of our Lord hanging on the Cross, and testified that it had not power to hold within it Him who was dying. The Centurion proclaimed, Truly this was the Son of God. The event answered the prediction. Our Lord had said, Glorify Thy Son, testifying that He was not the Son in name only, but properly the Son. Thy Son, He saith. Many of us are sons of God; but not such is the Son. For He is the proper, true Son by nature, not by adoption, in truth, not in name, by birth, not by creation. Therefore after His glorifying, to the manifestation of the truth there succeeded confession. The Centurion confesses Him to be the true Son of God, that so none of His believers might doubt what one of His persecutors could not deny. But if He was glorified by His Passion, how much more by His Resurrection? For His Passion rather shewed His humility than His glory. So we must understand, Father, the hour is come, glorify Thy Son, to mean, the hour is come for sowing the seed, humility; defer not the fruit, glory.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.1.3","start":1,"end":1,"heading":"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 :","excerpt":"Aug. He had said above, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee: the order of which words shews that the Son was first to be glorified by the Father, that the Father might be glorified by the Son. But now He says, I have glorified Thee; and now glorify Me; as if He had first glorified the Father, and then asked to be glorified by Him. We must understand that the first is the order in which one was to succeed the other, but that He afterwards uses a past tense, to express a thing future; the meaning being, I will glorify Thee on the earth, by finishing the work Thou hast given Me to do: and now, Father, glorify Me, which is quite the same sentence with the first one, except that He adds here the mode in which He is to be glorified; with the glory which I had before the world was, with Thee. The order of the words is, The glory which I had with Thee before the world was. This has been taken by some to mean, that the human nature which was assumed by the Word, would be changed into the Word, that man would be changed into God, or, to speak more correctly, be lost in God. For no one would say that the Word of God would by that change be doubled, or even made at all greater....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 105","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.1-2.1","start":1,"end":2,"heading":"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 :","excerpt":"Hilary. But perhaps this proves weakness in the Son; His waiting to be glorified by one superior to Himself. And who does not confess that the Father is superior, seeing that He Himself saith, The Father is greater than I? But beware lest the honour of the Father impair the glory of the Son. It follows: That Thy Son also may glorify Thee. So then the Son is not weak, inasmuch as He gives back in His turn glory for the glory which He receives. This petition for glory to be given and repaid, shews the same divinity to be in both. Aug. But it is justly asked, how the Son can glorify the Father, when the eternal glory of the Father never experienced abasement in the form of man, and in respect of its own Divine perfection, does not admit of being added to. But among men this glory was less when God was only known in Judaea; and therefore the Son glorified the Father, when the Gospel of Christ spread the knowledge of the Father among the Gentiles. Glorify Thy Son, that Thy Son also may glorify Thee; i. Raise Me from the dead, that by Me Thou mayest be known to the whole world. Then He unfolds further the manner in which the Son glorifies the Father; As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. All flesh signifies all mankind, the part being put for the whole. And this power which is given to Christ by the Father over all flesh, must foe understood with reference to His human nature.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 105, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvi.html#iii.cvi-p3","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.1-3.1","start":1,"end":3,"heading":"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 :","excerpt":"Aug. He saith, As Thou ' hast given Him power over all flesh, so the Son may glorify Thee, i. make Thee known to all flesh which Thou hast given Him; for Thou hast so given it to Him, that He should give eternal life to as many as Thou hast given Him. Hilary. And in what eternal life is, He then shews: And this is life eternal, that they might know Thee, the only true God. To know the only true God is life, but this alone does not constitute life. What else then is added? And Jesus Christ whom Thou hast sent Hilary. The Arians hold, that as the Father is the only true, only just, only wise God, the Son hath no communion of these attributes; for that which is proper to one, cannot be partaken of by other. And as these are as they think in the Father alone, and not in the Son, they necessarily consider the Son a false and vain God. Hilary. But it must be clear to every one that the reality of any thing is evidenced by its power. that is true wheat, which when rising with grain and fenced with ears, and shaken out by the winnowing machine, and ground into corn, and baked into bread, and taken for food, fulfils the nature and function of bread. I ask then wherein the truth of Divinity is wanting to the Son, Who hath the nature and virtue of Divinity. For He so made use of the virtue of His nature, as to cause to be things which were not, and to do every thing which seemed good to Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.2.1","start":2,"end":2,"heading":"As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.","excerpt":"Hilary. For being made flesh Himself, He was about to restore eternal life to frail, corporeal, and mortal man. Hilary. If Christ be God, not begotten, but unbegotten, then let this receiving be thought weakness. But not if His receiving of power signifies His begetting, in which He received what He is. This gift cannot be counted for weakness. For the Father is such in that He gives; the Son remains God in that He hath received the power of giving eternal life. He saith, Thou hast given Him power over all flesh, shew that His preaching extended not to the Jews only, but to the whole world. But what is all flesh? For all did not believe? So far as lay with Him, all did. If they did not attend to His words, it was not His fault who spoke, but theirs who did not receive.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.2-3.1","start":2,"end":3,"heading":"As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.","excerpt":"Aug. Or is not the order of the words, That they may know Thee and Jesus Christ, Whom Thou hast sent, to be the only true God? the Holy Spirit being necessarily understood, because the Spirit is only the love of the Father and the Son, consubstantial with both. If then the Son so glorifies Thee as Thou hast given Him power over all flesh, and Thou hast given Him the power, that He should give eternal life to as many as Thou hast given Him, and, This is life eternal, to know Thee, it follows that He glorifies Thee by making Thee known to all whom Thou hast given Him. Moreover, if the knowledge of God is life eternal, the more advance we make in this knowledge, the more we make in life eternal. But in life eternal we shall never die. Where then there is no death, there will then be perfect knowledge of God; there will God be most glorified, because His glory will be greatest. Glory was defined among the ancients to be fame accompanied with praise. But if man is praised in dependence on what is said of him, how will God be praised He shall be seen? as in the Psalm, Blessed are they who dwell in Thy house: they will be alway praising Thee. There will be praise of God without end, where will be full knowledge of God. There then shall be heard the everlasting praise of God, for there will there be full knowledge of God, and therefore full glorifying of Him. Aug. What He said to His servant Moses, am that I am; this we shall contemplate in the life eternal. Aug. For when sight has made our faith truth, then eternity shall take possession of and displace our mortality.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 105, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvi.html#iii.cvi-p10","status":"detected","href":"/jhn/17/#v2-augustine","ref":"John 17:2–3"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.3.1","start":3,"end":3,"heading":"And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.","excerpt":"Hilary. Because He says, Thee the only, does He separate Himself from communion and unity with God? He doth separate Himself, but that He adds immediately, And Jesus Christ Whom Thou hast sent. For the Catholic faith confesses Christ to be true God, in that it confesses the Father to be the only true God; for natural birth did not introduce any change of nature into the God. Dismissing then the Arians, let us see if we are forced confess, that by the words, That they may know Thee to be the only true God, He means us to understand that the Father only is the true God, in such sense as that only the Three together, Father, Son, and Holy Ghost, are to be called God? Does our Lord's testimony authorize us to say that the Father is the only true God, the Son the only true God, and the Holy Ghost the only true God, and at the same time, that the Father, Son, and Holy Ghost together, i. the Trinity, are not three Gods, but one a true God?","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.4-5.1","start":4,"end":5,"heading":"I have glorified thee on the earth: I have finished the work which thou gavest me to do.","excerpt":"Hilary. This new glory with which our Lord had glorified the Father, does not imply any advancement in Godhead, but refers to honour received from those who are converted from turn ignorance to knowledge. Chrys. He says, on the earth; a for He had been glorified in heaven, both in respect of the glory of His own nature, and of the adoration of the Angels. The glory therefore here spoken of is not that which belongeth to His substance, but that which pertaineth to the worship of man: wherefore it follows, I have finished the work which Thou gavest Me to do. Aug. Not Thou commandest Me, but, Thou gavest Me, implying evidently grace. For what hath human nature, even in the what it hath not received? But how had He finished the work which had been given Him to do, when there yet remained His passion to undergo? He says He has finished it, i. He knows for certain that He will. Chrys. Or, have finished, i. He had done all His own part, or had done the chief of it, that standing for the whole; (for the root of good was planted:) or He connects Himself with the future, as if it were already present. Hilary. After which, that we may understand the reward of His obedience, and the mystery of the whole dispensation, He adds, And now glorify Me with the glory with Thine own Self, with the glory which I had with Thee before the world was.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 105, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvi.html#iii.cvi-p12","status":"detected","href":"/jhn/17/#v4-augustine","ref":"John 17:4"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 80","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.5.1","start":5,"end":5,"heading":"And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.","excerpt":"... But we avoid this error, if we take the glory which He had with the Father before the world was, to be the glory which He predestined for Him on earth: (for if we believe Him to be the Son of man, we need not be afraid to say that He was predestinated.) This predestined time of His being glorified, He now saw was arrived, that He might now receive what had been aforetime predestined, He prayed accordingly: And now, Father, glorify Me, &c. i. that glory which I had with Thee by Thy predestination, it is now time that I should have at Thy right hand. Hilary. Or He prayed that that which was mortal, might receive the glory immortal, that the corruption of the I flesh might be transformed and absorbed into the incorruption of the Spirit.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.6.1","start":6,"end":6,"heading":"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.","excerpt":"... I have. manifested Thy name, then, must be understood not of the name of God, but of the Father's name, which name could not be manifested without the manifestation of the Son. For God's name, as the God of the whole creation, could not have been entirely unknown to any nation. As the Maker then of the world, He was known among all nations, even before the spread of the Gospel. In Jewry He was known as a God, Who was not to be worshipped with the false gods: but as the Father of that Christ, by whom He took away the sins of the world, His name was unknown; which name Christ now manifesteth to those whom the Father had given Him out of the world. But how did He manifest it, when the hour had not come of which He said above, The hour cometh, when I shall no more speak unto you in proverbs. We must understand the past to be put for the future.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.6-7.1","start":6,"end":7,"heading":"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.","excerpt":"Chrys. Having said, I have finished My work, He shews what kind of work it was, viz. that He should make known the name of God: have manifested Thy name unto the men which Thou gavest Me out of the world Aug. If He of the disciples only with whom He supped, this has nothing to do with that glorifying of which He spoke above, wherewith the Son glorified the Father; for what glory is it to be known to twelve or eleven men? But if by the men which were given to Him out of the world, He means all those who should believe in Him afterwards, this is without doubt the glory wherewith the Son glorifies the Father; and, have manifested Thy name, is the same as what He said before, I have glorified Thee; the past being put for the future both there and here. But what follows shews that He is speaking here of those who were already His disciples, not of all who should afterwards believe on Him. At the beginning of His prayer then our Lord is speaking of all believers, all to whom He should make known the Father, thereby glorifying Him: for after saying, that Thy Son also may glorify Thee, in shewing how that was to be done, He says, As Thou hast given Him power over all flesh. Now let us hear what He says to the disciples: have manifested Thy name to the men which Thou gavest Me out of the world. Had they not known the name of God then, when they were Jews? We read in the Psalms, In Jewry is God known; His name is great in Israel....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 81, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiii.html#iv.lxxxiii-p4","status":"detected","href":"/jhn/17/#v6-chrysostom","ref":"John 17:6"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 106, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvii.html#iii.cvii-p3","status":"detected","href":"/jhn/17/#v6-augustine","ref":"John 17:6"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.6-7.2","start":6,"end":7,"heading":"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.","excerpt":"Chrys. That He was the Son of the Father, Christ had already manifested to them by words and deeds. Which Thou hast given Me out of the world: i. who were not of the world. But this they were by regeneration, not by nature. What is meant by, Thine they were, and Thou gavest them Me? Had ever the Father any thing without the Son? God forbid. But the Son of God had that sometimes, which He had not as Son of man; for He had the universe with His Father, while He was still in His mother's womb. Wherefore by saying, They were Thine, the Son of God does not separate Himself from the Father; but only attributes all His power to Him, from whom He is, and hath the same. And Thou gavest them Me, then, means that He had received as man the power to have them; nay, that He Himself had given them to Himself, i. Christ as God with the Father, to Christ as man not with the Father. His purpose here is to shew His unanimity with the Father, and how that it was the Father's pleasure that they should believe in Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.6-8.1","start":6,"end":8,"heading":"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.","excerpt":"Bede. And they have kept Thy word. He calls Himself the Word of the Father, because the Father by Him created all things, and because He contains in Himself all words: as if to say, They have committed Me to memory so well, that they never will forget Me. Or, They have kept Thy word, in that they have believed in Me: as it follows, Now they have known that all things whatsoever Thou hast given Me, are of Thee. Some read, Now I have known, But this cannot be correct. For how could the Son be ignorant of what was the Father's? It is the disciples He is speaking of; as if to say, They have learnt that there is nothing in Me alien from Thee, and that whatever I teach cometh from Thee.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.8.1","start":8,"end":8,"heading":"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.","excerpt":"Chrys. And whence have they learned? From My words, wherein I taught them came forth from Thee. For this was what He has been labouring to shew throughout the whole of the Gospel: For I have given unto them the words which Thou gavest Me, and they have received them, Aug. i. have understood and remembered them. For then is a word received, when the mind apprehends it; as it follows, And have known surely that I came out from Thee. And that none might imagine that that knowledge was one of sight, not of faith, He adds, And they have believed is understood) that Thou didst send Me. What they believed surely, was what they knew surely; for, came out from Thee, is the same with, Thou didst send Me. They believed surely, i. not as He said above they believed, but surely, i. as they were about to believe firmly, steadily, unwaveringly: never any more to be scattered to their own, and leave Christ. The disciples as yet were not such as He describes them to be in the past tense, meaning such as they were to be when they had received the Holy Ghost. The question how the Father gave those words to the Son, is easier to solve, if we suppose Him to have received them from the Father as Son of man. But if we understand it to be as the Begotten of the Father, let there be no time supposed previous to His having them, as if He once existed without them: for whatever God the Father gave God the Son, He gave in begetting.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 81","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiii.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 106, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvii.html#iii.cvii-p15","status":"detected","href":"/jhn/17/#v6-augustine","ref":"John 17:6–8"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.9-10.1","start":9,"end":10,"heading":"I pray for them : I pray not for the world, but for them which thou hast given me; for they are thine.","excerpt":"Chrys. As the disciples were still sad in spite of all our Lord's consolations, henceforth He addresses Himself to the Father to shew the love which He had for them; pray for them; He not only gives them what He has of His own, but entreats another for them, as a still further proof of His love. Aug. When He adds, pray not for the world, by the world He means those who live according to the lust the world, and have not the lot to be chosen by grace out of the world, as those had for whom He prayed: But for them which Thou hast given Me. It was because the Father had given Him them, that they did not belong to the world. Nor yet had the Father, in giving them to the Son, lost what He had given: For they are Thine. Chrys. He often repeats, Thou hast given Me, to impress on them that it was all according to the Father's will, and that He did not come to rob another, but to take unto Him His own. Then to shew them that this power had not been lately received from the Father, He adds, And all Mine are Thine, and Thine are: as if to say, Let no one, hearing Me say, Them which Thou hast given Me, suppose that they are separated from the Father; for Mine are His: nor because I said, They are Thine, suppose that they are separate from Me: for whatever is His is Mine.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 107","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cviii.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 81","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.11.1","start":11,"end":11,"heading":"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.","excerpt":"Aug. It is sufficiently apparent from hence, that all things which the Father hath, the Only Son hath; hath in that He is God, born from the and equal with the Father; not in the sense in which the elder son is told, All that I have is thine. For all there means all creatures below the holy rational creature, but here it means the very rational creature itself, which is only subjected to God. Since this is God the Father's, it could not at the same time be God the Son's, unless the Son were equal to the Father. For it is impossible that saints, of whom this is said, should be the property of any one, except Him who created and sanctified them. When He says above in speaking of the Holy Spirit, All things that the Father hath are He means all things which pertain to the divinity of the Father; for He adds, He (the Holy Ghost) shall receive of Mine; and the Holy Ghost would not receive from a creature which was subject to the Father and the Son. Chrys. Then He gives proof of this, am glorified them. If they glorify Me, believing in Me and Thee, it is certain that I have power over them: for no one is.. fled by those amongst whom he has no power. Aug. He speaks of this as already done, meaning that it was predestined, and sure to be. But is this the glorifying of which He speaks above, And now, O Father, glorify Thou Me with Thine own Self? If then with Thyself what meaneth here, In them? Perhaps that this very thing, i. His glory with the Father, was made known to them, and through them to all that believe.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 107, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cviii.html#iii.cviii-p4","status":"detected","href":"/jhn/17/#v10-augustine","ref":"John 17:10"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 81, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiii.html#iv.lxxxiii-p23","status":"detected","href":"/jhn/17/#v10-chrysostom","ref":"John 17:10"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 105, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cvi.html#iii.cvi-p19","status":"detected","href":"/jhn/17/#v5-augustine","ref":"John 17:5"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.11.2","start":11,"end":11,"heading":"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.","excerpt":"Chrys. And now I am no more in the world: i. though I no longer appear in the flesh, I am glorified by those who die for Me, as for the Father, and preach Me as the Father. Aug. At the time at which He \"was speaking, both were still in the world. Yet we must not understand, am no more in the world, metaphorically of the heart and life; for could there ever have been a time when He loved the things of the world? It remains then that He means that He was not in the world, as He had been before; i. that He was soon going away. Do we not say every day, when any one is going to leave us, or going to die, such an one is gone? This is shewn to be the sense by what follows; for He adds, And now I come to Thee. And then He commends to His Father those whom He was about to leave: Holy Father, keep through Thine own name those whom Thou hast given Me. As man He prays God for His disciples, whom He received from God. But mark what follows: That they maybe one, as We are: He does not say, That they may be one with Us, as We are one; but, that they may be one: that they may be one in their nature, as We are one in Ours. For, in that He was God and man in one person, as man He prayed, as God He was one with Him to Whom He prayed.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 107, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cviii.html#iii.cviii-p10","status":"detected","href":"/jhn/17/#v11-augustine","ref":"John 17:11"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.11.3","start":11,"end":11,"heading":"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.","excerpt":"Aug. He does not say, That I and they lay be one, though He might have said so in the sense, that He was the head of the Church, and the Church His body not one thing, but one person: the head and the body being one Christ. But shewing something else, viz. that His divinity is consubstantial with the Father, He prays that His may in like manner be one; but one in Christ, not by the same nature, in which mortal man is made equal to the Angels, but also by the same will, agreeing most entirely the same mind, and melted into one Spirit by the fire of love. This is the meaning of, That they may be one as We are: viz. that as the Father and the Son are one not only by equality of substance, but also in will, so they, between whom God the Son is Mediator, may be one not only by the union of nature, but by the union of love.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.11-12.1","start":11,"end":12,"heading":"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.","excerpt":"Aug. The Son as man kept His disciples in the Father's name, being placed among them in human form: the Father again kept them in the Son's name, in that He heard those who asked in the Son's name. But we must not take this carnally, as if the Father and Son kept us in turns, for the Father, Son, and Holy Ghost guard us at the same time: but Scripture does not raise us, except it stoop to us. Let us understand then that when our Lord says this, He is distinguishing the persons, not dividing the nature, so that when the Son was keeping His disciples by His bodily presence, the Father was waiting to succeed Him on His departure; but both kept them by spiritual power, and when the Son withdrew His bodily presence, He still held with the Father the spiritual keeping. For when the Son as man received them into His keeping, He did not take them from the Father's keeping, and when the Father gave them into the Son's keeping, it was to the Son as man, who at the same time was God. Those that Thou gavest Me I have kept, and none of them is lost but the son of perdition: i. the betrayer of Christ, predestined to perdition; that the Scripture might be fulfilled, especially the Prophecy in Psalm Chrys. He was the only one indeed who perished then, but there were many after. None of them is lost, i. as far as I am concerned; as He says above more clearly; will in no wise cast out. But when they cast themselves out, I will not draw them to Myself by dint of compulsion. It follows: And now I come to Thee. But some one might ask, Canst Thou not keep them? I can. Then why sayest Thou this? That they may have My joy fulfilled in them, i. that they may not be alarmed in their as yet imperfect state.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 107, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cviii.html#iii.cviii-p13","status":"detected","href":"/jhn/17/#v12-augustine","ref":"John 17:12"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 81","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.11-13.1","start":11,"end":13,"heading":"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.","excerpt":"Aug. Or thus: That they might have the joy spoken of above: That they may be one, as We are one. This His joy, i. bestowed by Him, He says, is to be fulfilled in them: on which account He spoke thus in the world. This joy is the peace and happiness of the life to come. He says He spoke in the world, though He had just now said, I am no more in the world. For, inasmuch as He had not yet departed, He was still here; and inasmuch as He was going to (depart, He was in a certain sense not here.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 107, section 8","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cviii.html#iii.cviii-p17","status":"detected","href":"/jhn/17/#v13-augustine","ref":"John 17:13"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.12.1","start":12,"end":12,"heading":"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 perdi- tion ; that the scripture might be fulfilled.","excerpt":"Chrys. Again He speaks as man: While I was with them in the world, kept them in Thy name; i. by Thy help. He speaks in condescension to the minds of His disciples, who thought they were more safe in His presence.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 81, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiii.html#iv.lxxxiii-p30","status":"detected","href":"/jhn/17/#v11-chrysostom","ref":"John 17:11"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.14-15.1","start":14,"end":15,"heading":"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.","excerpt":"Chrys. Again, our Lord gives a reason why the disciples are worthy of obtaining such favour from the Father: I have given them Thy word; and the world hath hated them; i. They are had in hatred for Thy sake, and on account of Thy word. Aug. They had not yet experienced these sufferings which they afterwards met with; but, after His custom, He puts the future into the past tense. Then He gives the reason why the world hated them; viz. Because they are of the world. This was conferred upon them by regeneration; for by nature they were of the world. It was given to them that they should not be of the world, even as was not of the world; as it follows; Even as I am not of the world. He never was of the world; for even His birth the form of a servant He received from the Holy Ghost, from Whom they were born again. But though they were longer of the world, it was still necessary that they should in the world: I pray not that Thou shouldest take them out of the world.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 82","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 108, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cix.html#iii.cix-p3","status":"detected","href":"/jhn/17/#v14-augustine","ref":"John 17:14"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.15.1","start":15,"end":15,"heading":"I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.","excerpt":"Bede. As if to say, The time is now at hand, when I shall be taken out of the world; and therefore it is necessary that they should be still left in the world, in order to preach Me and Thee to the world. But that Thou shouldest keep them from the evil; every evil, but especially the evil of schism. Aug. He repeats the same thing again; They are not of the world, even as I am not of ' the world. Chrys. Above, when He said, Them whom Thou gavest Me out of the world, He meant their nature; here He means their actions. They are not of the world; because they have nothing in common with earth, they are made citizens of heaven. Wherein He shews His love for them, thus praising them to the Father. The word as when used with respect to Him and the Father expresses likeness of nature; but between us and Christ there is immense distance. Keep them from the evil, i. not from dangers only, but from falling away from the faith.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 82, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxiv.html#iv.lxxxiv-p9","status":"detected","href":"/jhn/17/#v16-chrysostom","ref":"John 17:16"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.15-17.1","start":15,"end":17,"heading":"I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.","excerpt":"... And as He is speaking of doctrines, He adds, Thy word is truth, i. there is in it no lie, nor any thing typical, or bodily. Again, Sanctify them in Thy truth, may mean, Separate them for the ministry of the word, and preaching.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.17-19.1","start":17,"end":19,"heading":"Sanctify them through thy truth; thy word is truth.","excerpt":"Aug. It is manifest by this, that He 'is still speaking of the Apostles; for the very word Apostle means in the Greek, sent. But since they are His members, in that He is the Head of the Church, He says, And for their sakes I sanctify Myself; i. I in Myself sanctify them, since they are Myself. And to make it more clear that this was His meaning, He adds, That they also might be sanctified through the truth, i. in Me; inasmuch as the Word is truth, in which the Son of man was sanctified from the time that the Word was made flesh. For then He sanctified Himself in Himself, i. Himself as man, in Himself as the Word: the Word and man being one Christ. But of His members it is that He saith, And for their sakes I sanctify Myself, i. them in Me, since in Me both they and I are. That they also might be sanctified in truth: they also, i. even as Myself; and in the truth, i. Myself. Or thus: For their sakes I sanctify Myself, i.e. I offer Myself as a sacrifice to Thee; for all sacrifices, and things that are offered to God, are called holy....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 108, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cix.html#iii.cix-p13","status":"detected","href":"/jhn/17/#v19-augustine","ref":"John 17:19"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.18.1","start":18,"end":18,"heading":"As thou hast sent me into the world, even so have I also sent them into the world.","excerpt":"Gloss. As Thou hast sent Me into the world, even so have also sent them into the world. For what Christ was sent into the world, for the same end were they; as saith Paul, God was in Christ reconciling the world unto Himself; and hath given to us the word of reconciliation. As does not express perfect likeness between our Lord and His Apostles, but only as much as was possible in men. Have sent them, He says, according to His custom of putting the past for the future.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.20.1","start":20,"end":20,"heading":"Neither pray I for these alone, but for them also which shall believe on ine through their word ;","excerpt":"Aug. All, i. not only those who were then alive, but those who were to be born; not those only who heard the Apostles themselves, but us who were born long after their death. We have all believed in Christ through their word: for they first heard that word from Christ, and then preached it to others, and so it has come down, and will go down to all posterity. We may see that in this prayer there are some disciples whom He does not pray for; for those, i. who were neither with Him at the time, nor were about to believe on Him afterwards through the Apostles' word, but believed Was Nathanael with Him then, or Joseph of Arimathea, and many others, who, John says, believed on Him? I do not mention old Simeon, or Anna the prophetess, Zacharias, Elisabeth, or John the Baptist; for it might be answered that it was not necessary to pray for dead persons, such as these who departed with such rich merits. With respect to the former then we must understand that they did not yet believe in Him, as He wished, but that after His resurrection, when the Apostles were taught and strengthened by the Holy Spirit, they attained to a right faith. The case Paul however still remains, An Apostle not of 'men , or by men; and that of the robber, who believed when even the teachers themselves of the faith fell away. We must understand then, their word, to mean the word of faith itself which they preached to the world; it being called their word, because it was preached in the first instance and principally by them; for it was being preached by them, when Paul received it by revelation from Jesus Christ Himself....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 109, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cx.html#iii.cx-p5","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.20-21.1","start":20,"end":21,"heading":"Neither pray I for these alone, but for them also which shall believe on ine through their word ;","excerpt":"Aug. But why does He say, That the world may believe that Thou hast sent Me Will the world believe when we shall all be one in the Father and the Son? Is not this unity that peace eternal, which is the reward of faith, rather than faith itself? For though in this life all of us who hold in the same common faith are one, yet even this unity is not a means to belief, but the consequence of it. What means then, That all may be one, that the world may believe? He prays for the world when He says, Neither pray I for these alone, but for all those who shall believe on Me through their word. Whereby it appears that He does not make this unity the cause of the world believing, but prays that the world may believe, as He prays that they all may be one. The meaning will be clearer if we always put in the word ask; I ask that they all may be one; ask that they may be one in Us; I ask that the world may believe that Thou hast sent Me.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 110, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxi.html#iii.cxi-p5","status":"detected","href":"/jhn/17/#v21-augustine","ref":"John 17:21"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.20-22.1","start":20,"end":22,"heading":"Neither pray I for these alone, but for them also which shall believe on ine through their word ;","excerpt":"Aug. When our Lord had prayed for His disciples, whom Aug. He named also Apostles, He added a prayer for all others who should believe on Him; Neither pray I for these alone, but for all others who shall believe on Me through their word. Another ground of consolation to them, that they were to be the cause of the salvation of others.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 109","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cx.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.21.1","start":21,"end":21,"heading":"That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me.","excerpt":"... And in this sense the robber too believed their word. Wherefore in this prayer the Redeemer prays for all whom He redeemed, both present and to come. And then follows the thing itself which He prays for, That they all may be one. He asks that for all, which he asked above for the disciples; that all we and they may be one. Chrys. And with this prayer for unanimity, He concludes His prayer; and then begins a discourse on the same subject: A new commandment I give unto you, that ye love one another. Hilary. unity recommended by the great example of unity: As Thou, Father, art in Me, and I in Thee, that they also may be one in Us, i. that as the Father is in the Son, and the Son in the Father, so, after the likeness of this unity, all may be one in the Father and in the Son.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.21.2","start":21,"end":21,"heading":"That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me.","excerpt":"Chrys. This as again does not express perfect likeness, but only likeness as far as it was possible in men; as when He saith, Be ye merciful, even as your Father, which is in heaven, is merciful. We must particularly observe here, that our ex....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 4, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.vi.html#iv.vi-p37","status":"detected","href":"/jhn/1/#v1-chrysostom","ref":"John 1:1"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.21.3","start":21,"end":21,"heading":"That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me.","excerpt":"... For the Father is so in the Son, that They are one, because They are of one substance; but we can be one in Them, but not with Them; because we and They are not of one substance. They are in us, and we in Them, so as that They are one in Their nature, we one in ours. They are in us, as God is in the temple; we in Them, as the creature is in its Creator. Wherefore He adds, in Us, to shew, that our being made one by charity, is to be attributed to the grace of God, not to ourselves. Aug. Or that in ourselves we cannot be one, severed from each other by diverse pleasures, and lusts, and the pollution of sin, from which we must bee. cleansed by a Mediator, in order to be one in Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.21.4","start":21,"end":21,"heading":"That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me.","excerpt":"Hilary. Heretics endeavouring to get over the words, My Father are one, as a proving unity of nature, and to reduce them to mean a unity simply of natural love, and agreement of will, bring forwards these words of our Lord's as an example of this kind of unity: That they may be all one, as Thou, Father, art in Me, and I in Thee. But though impiety can cheat its own understanding, it cannot alter the meaning of the words themselves. For they who are born again of a nature that gives unity in life eternal, they cease gen to be one in will merely, acquiring the same nature by their regeneration: but the Father and Son alone are properly one, because God, of God, can only exist in that nature from which He is derived.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.21-22.1","start":21,"end":22,"heading":"That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me.","excerpt":"Hilary. Or, the world will believe that the Son is sent from the Father, for that reason, viz. because another. For if they quarrel, they will not be looked on as the disciples of a peacemaking Master. And I, He saith, not being a peacemaker, they will not acknowledge Me as sent from God. Aug. Then our Saviour, Who, by praying to the Father, shewed Himself to be man, now shews that, being God with the Father, He doth what He prays for: And the glory which Thou gavest Me, I have given them. What glory, but immortality, which human nature was about to receive in Him?. For that which was to be by unchangeable predestination, though future, He expresses by the past tense. That glory of immortality, which He says was given Him by the Father, we must understand He gave Himself also. For when the Son is silent of His own cooperation in the Father's work, He shews His humility: when He is silent of the Father's cooperation in His work, He shews His equality. In this way here He neither disconnects Himself with the Father's work, when He says, The glory which Thou gavest Me, nor the Father with His work, when He says, have given them. But as He was pleased by prayer to the Father to obtain that all might be one, so now He is pleased to effect the same by His own gift; for He continues, That all may be one, even as We are one. Chrys. By glory, He means miracles, and doctrines, and which latter is the greater glory. For all who believed through the Apostles are one. If any separated, it was owing to men's own carelessness; not but that our Lord anticipates this happening.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 110, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxi.html#iii.cxi-p11","status":"detected","href":"/jhn/17/#v22-augustine","ref":"John 17:22"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.21-23.1","start":21,"end":23,"heading":"That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me.","excerpt":"Aug. Nor is this said, however, as if to mean that the Father was not in us, or we in the Father. He only means to say, that He is Mediator between God and man. And what He adds, That they may be made perfect in one, shews that the reconciliation made by this Mediator, was carried on even to the enjoyment of everlasting blessedness. So what follows, That the world may know that Thou hast sent Me, must not be taken to mean the same as the words just above, That the world may believe. For as long as we believe what we do not see, we are not yet made perfect, as we shall be when we have merited to see what we believe. So that when He speaks of their being made perfect, we are to understand such a knowledge as shall be by sight, not such as is by faith. These that believe are the world, not a permanent enemy, but changed from an enemy to a friend; as it follows: And hast loved them, as Thou hast loved Me. The Father loves us in the Son, because He elected us in Him. These words do not prove that we are equal to the Only Begotten Son; for this mode of expression, as one thing so another, does not always signify equality. It sometimes only means, because one thing, therefore another. And this is its meaning here: Thou hast loved them, as Thou hast loved Me, i. Thou hast loved them, because Thou hast loved Me. There is no reason for God loving His members, but that He loves him. But since He hateth nothing that He hath made, who can adequately express how much He loves the members of His Only Begotten Son, and still more the Only Begotten Himself.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 110, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxi.html#iii.cxi-p14","status":"detected","href":"/jhn/17/#v23-augustine","ref":"John 17:23"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.23.1","start":23,"end":23,"heading":"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 hast loved them, as thou hast loved me.","excerpt":"Hilary. By this giving and receiving of honour, then, all are one. But I do not yet apprehend in what way this makes all one. Our Lord, however, explains the gradation and order in the consummating of this unity, when He adds, in them, and Thou in Me; so that inasmuch as He was in the Father by His divine nature, we in Him by His incarnation, and He again in us by the mystery of the sacrament, a perfect union by means of a Mediator was established. Chrys. Elsewhere He says of Himself and the Father, We will come and make Our abode Him; by the mention of two persons, stopping the mouths of the Sabellians. Here by saying that the Father comes to the disciples through Him, He refutes the notion of the Arians.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 39, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xli.html#iv.xli-p22","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.24.1","start":24,"end":24,"heading":"Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.","excerpt":"Chrys. After He has said that many should believe on Him through them, and that they should obtain great glory, He then speaks of the crowns in store for them; Father, I will that they also whom Thou hast given Me, be with Me where I am. Aug. These are they whom He has received from the Father, whom He also chose out of the world; as He saith at the beginning of this prayer, hast given Him power over all flesh, i. all mankind, That He should give eternal life to as many as Thou hast given Him. Wherein He shews that He had received power over all men, to deliver whom He would , and to condemn whom He would. Wherefore it is to all His members that He promises this reward, that where He is, they may be also. Nor can that but be done, which the Almighty Son saith that He wishes to the Almighty Father: for the Father and the Son have one will, which, if weakness prevent us from comprehending, piety must believe. Where I am: so far as pertains to the creature, He was made of the seed of David according to the flesh: He might say, Where I am, meaning where He was shortly to be, i. heaven. In heaven then, He promises us, we shall be. For thither was the form of a servant raised, which He had taken from the Virgin, and there placed on the right hand of God.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 66, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxviii.html#iv.lxviii-p45","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 111","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.24.2","start":24,"end":24,"heading":"Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.","excerpt":"Aug. But as respects the form of God, wherein He is equal to the Father, if we understand these words, that they may be with Me where I am, with reference to that, then away with all bodily ideas, and enquire not where the Son, Who is equal to the Father, is: for no one hath discovered where He is not. Wherefore it was not enough for Him to say, will that they may be where I am, but He adds, with Me. For to be with Him is the great good: even the miserable can be where He is, but only the happy can be with Him....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 111, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxii.html#iii.cxii-p9","status":"detected","href":"/jhn/17/#v24-augustine","ref":"John 17:24"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.24.3","start":24,"end":24,"heading":"Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.","excerpt":"... But here He is speaking of that sight wherein we shall see Him as He is; as He adds, That they may behold My glory, which Thou hast given Me. That they may behold, He says, not, that they may believe. It is the reward of faith which He speaks of, not faith itself. Chrys. He saith not, that they may Chrys. partake of My glory, but, that they may behold, intimating that the rest there is to see the Son of God. The Father gave Him glory, when He begat Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.24-26.1","start":24,"end":26,"heading":"Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.","excerpt":"Aug. When then we Aug. shall have seen the glory which the Father gave the \" though by this glory we do not understand here, that which He gave to the equal Son when He begat Him, but that which He gave to the Son of man, after His crucifixion; then shall the judgment be, then shall the wicked be taken away, that he see not the glory of the Lord: what glory but that whereby He is God? If then we take their words, That they may be with Me where I am, to be spoken by Him as Son of God, in that case they must have a higher meaning, viz. that we shall be in the Father with Christ. As He immediately adds, That they may see My glory which Thou hast given Me; and then, Which Thou gavest Me before the foundation of the world. For in Him He loved us before the foundation of the world, \"and then predestined what He should do at the end of the world. Bede. That which He calls glory then is the love wherewith He was loved with the Father before the foundation of the world. And in that glory He loved us too before the foundation of the world.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 111, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxii.html#iii.cxii-p20","status":"detected","href":"/jhn/17/#v24-augustine","ref":"John 17:24"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.25-26.1","start":25,"end":26,"heading":"O righteous Father, the world hath not known thee : but I have known thee, and these have known that thou hast sent me.","excerpt":"Theophyl. After then that He had prayed for believers, and promised them so many good things, another prayer follows worthy of His mercy and benignity: O righteous Father, the world hath not known Thee; as if to say, I would wish that all men obtained these good things, which I have asked for the believing. But inasmuch as they have not known Thee, they shall not obtain the glory and Chrys. crown. Chrys. He says this as if He were troubled at thought, that they should be unwilling to know One so just and good. And whereas the Jews had said, that they knew God, and He knew Him not: He on the contrary says, But I have known Thee, and these have known that Thou hast sent Me, and I have declared unto them Thy name, and will mate declare it, by giving them perfect knowledge through the known Holy When they have learned what Thou art, they will know that I am not separate from Thee, but Thine own Son greatly beloved, and joined to Thee. This I have told them, that I might receive them, and that they who believe this aright, shall preserve their faith and love toward Me entire; and I will abide in them: That the love wherewith Thou hast loved Me may be in them, and I in them.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.17.25-26.2","start":25,"end":26,"heading":"O righteous Father, the world hath not known thee : but I have known thee, and these have known that thou hast sent me.","excerpt":"Aug. What is to know Him, but eternal life, which He gave not to a condemned but to a reconciled world? For this reason the world hath not known Thee; because Thou art just, and hast punished them with this ignorance of Thee, in reward for their misdeeds. And for this reason the reconciled world knows Thee, because Thou art merciful, and hast vouchsafed this knowledge, not in consequence of their merits, but of thy grace. It follows: But I have known Thee. He is God the fountain of grace by nature, man of the Holy Ghost and Virgin by grace ineffable. Then because the grace of God is through Jesus Christ, He says, And they have known Me, i. the reconciled world have known Me, by grace, forasmuch as Thou hast sent Me. And I have made known Thy name to them by faith, and will make it known by sight: that the love wherewith Thou hast loved Tim. Me may be in them. The Apostle uses a like phrase, have fought a good fight, by a good fight being the more common form. The love wherewith the Father loveth the Son in us, can only be in us because, we are His members, and we are loved in Him when He is loved wholly, i. both head and body....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 111","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.17.1.1","start":1,"end":1,"heading":"These words spake Jesus","excerpt":"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 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.\n\nAnd 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, (Jeremiah 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","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.i.html","locus":null,"cites":[{"at":1345,"text":"Jeremiah 23:24","label":"Jeremiah 23:24","href":"/jer/23/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.1.2","start":1,"end":1,"heading":"","excerpt":"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, (Luke 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.\n\nFather, 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.i.html","locus":null,"cites":[{"at":309,"text":"Luke 18:13","label":"Luke 18:13","href":"/luk/18/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.1.3","start":1,"end":1,"heading":"","excerpt":"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 of promises is to excite us to prayer.\n\nThat 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.2.1","start":2,"end":2,"heading":"As thou hast given him","excerpt":"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.\n\nPower 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.\n\nTo 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.3.1","start":3,"end":3,"heading":"And this is eternal life","excerpt":"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. 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.\n\nTo 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.3.2","start":3,"end":3,"heading":"The only true God","excerpt":"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","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.3.3","start":3,"end":3,"heading":"","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.4.1","start":4,"end":4,"heading":"I have glorified thee","excerpt":"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,\n\nHe humbled and annihilated himself, by taking the form of a servant. Therefore God hath highly exalted him, and given him a name which is above every name, (Philippians 2:7, 10.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.5.1","start":5,"end":5,"heading":"The glory which I had with thee","excerpt":"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, (Philippians 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\n\nhe died to sin once, but now he liveth to God, (Romans 6:10.)\n\nThe 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.i.html","locus":null,"cites":[{"at":288,"text":"Philippians 2:10","label":"Philippians 2:10","href":"/php/2/#v10","status":"detected"},{"at":534,"text":"Romans 6:10","label":"Romans 6:10","href":"/rom/6/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.6.1","start":6,"end":6,"heading":"I have manifested thy name","excerpt":"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? 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.6.2","start":6,"end":6,"heading":"Thine they were, and thou hast given them to me","excerpt":"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 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.\n\nAnd 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.7.1","start":7,"end":7,"heading":"Now they have known","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.8.1","start":8,"end":8,"heading":"And they have received them","excerpt":"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.\n\nAnd 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.8.2","start":8,"end":8,"heading":"And have believed","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.9.1","start":9,"end":9,"heading":"I pray for them","excerpt":"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, (1 Timothy 2:8) and Christ himself afterwards prayed indiscriminately for all,\n\nFather, forgive them; for they know not what they do, (Luke 23:34.)\n\nI 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.ii.html","locus":null,"cites":[{"at":662,"text":"1 Timothy 2:8","label":"1 Timothy 2:8","href":"/1ti/2/#v8","status":"detected"},{"at":796,"text":"Luke 23:34","label":"Luke 23:34","href":"/luk/23/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.9.2","start":9,"end":9,"heading":"","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.9.3","start":9,"end":9,"heading":"","excerpt":"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. 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.10.1","start":10,"end":10,"heading":"And all things that are mine are thine","excerpt":"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.\n\nAnd 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.11.1","start":11,"end":11,"heading":"And I am no longer in the world","excerpt":"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,\n\nas a hen gathereth her chickens under her wings, (Matthew 23:37;)\n\nbut 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.ii.html","locus":null,"cites":[{"at":320,"text":"Matthew 23:37","label":"Matthew 23:37","href":"/mat/23/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.11.2","start":11,"end":11,"heading":"Holy Father","excerpt":"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.\n\nThat 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 his Son, are one, I shall shortly afterwards explain.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.12.1","start":12,"end":12,"heading":"While I was with them in the world","excerpt":"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.\n\nWhom 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.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.12.2","start":12,"end":12,"heading":"But the son of perdition. Judas","excerpt":"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, 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.\n\nThat 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.12.3","start":12,"end":12,"heading":"","excerpt":"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. 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?","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.13.1","start":13,"end":13,"heading":"And these things I speak in the world","excerpt":"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, that their minds may be calm; for their salvation already was in no danger, having been placed by Christ in the hands of God.\n\nThat 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.14.1","start":14,"end":14,"heading":"I have given them thy word","excerpt":"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.\n\nBecause 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.15.1","start":15,"end":15,"heading":"I ask not that thou shouldest take them out of the world","excerpt":"15. I ask not that thou shouldest take them out of the world. He shows in what the safety of believers 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.16.1","start":16,"end":16,"heading":"They are not of the world","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.17.1","start":17,"end":17,"heading":"Sanctify them by thy truth","excerpt":"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.\n\nThy 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\n\nthe Church has been cleansed with the washing of water by the word of life, (Ephesians 5:26","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.17.2","start":17,"end":17,"heading":"The truth","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.18.1","start":18,"end":18,"heading":"As thou hast sent me into the world","excerpt":"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.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.19.1","start":19,"end":19,"heading":"And for their sales I sanctify myself","excerpt":"19. And for their sales I sanctify myself. By these words he explains more clearly from what source that sanctification flows, which is completed in us by the doctrine of the Gospel. It is, because he consecrated himself to the Father, that his holiness might come to us; for as the blessing on the first-fruits is spread over the whole harvest, so the Spirit of God cleanses us by the holiness of Christ and makes us partakers of it. Nor is this done by imputation only, for in that respect he is said to have been made to us righteousness; but he is likewise said to have been made to us sanctification, (1 Corinthians 1:30,) because he has, so to speak, presented us to his Father in his own person, that we may be renewed to true holiness by his Spirit. Besides, though this sanctification belongs to the whole life of Christ, yet the highest illustration of it was given in the sacrifice of his death; for then he showed himself to be the true High Priest, by consecrating the temple, the altar, all the vessels, and the people, by the power of his Spirit.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.iv.html","locus":null,"cites":[{"at":607,"text":"1 Corinthians 1:30","label":"1 Corinthians 1:30","href":"/1co/1/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.20.1","start":20,"end":20,"heading":"And I ask not for these only","excerpt":"20. And I ask not for these only. He now gives a wider range to his prayer, which hitherto had included the apostles alone; for he extends it to all the disciples of the Gospel, so long as there shall be any of them to the end of the world. This is assuredly a remarkable ground of confidence; for if we believe in Christ through the doctrine of the Gospel, we ought to entertain no doubt that we are already gathered with the apostles into his faithful protection, so that not one of us shall perish. This prayer of Christ is a safe harbour, and whoever retreats into it is safe from all danger of shipwreck; for it is as if Christ had solemnly sworn that he will devote his care and diligence to our salvation.\n\nHe began with his apostles, that their salvation, which we know to be certain, might make us more certain of our own salvation; and, therefore, whenever Satan attacks us, let us learn to meet him with this shield, that it is not to no purpose that the Son of God united us with the apostles, so that the salvation of all was bound up, as it were, in the same bundle. There is nothing, therefore that ought more powerfully to excite us to embrace the Gospel; for as it is an inestimable blessing that we are presented to God by the hand of Christ to be preserved from destruction, so we ought justly to love it, and to care for it above all things else. In this respect the madness of the world is monstrous. All desire salvation; Christ instructs us in a way of obtaining it, from which if any one turn aside, there remains for him no good hope; and yet scarcely one person in a hundred deigns to receive what was so graciously offered.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.20.2","start":20,"end":20,"heading":"For those who shall believe on me","excerpt":"For those who shall believe on me, We must attend to this form of expression. Christ prays for all who shall believe in him. By these words he reminds us of what we have sometimes said already, that our faith ought to be directed to him. The clause which immediately follows, through their word, expresses admirably the power and nature of faith, and at the same time is a familiar confirmation to us who know that our faith is founded on the Gospel taught by the apostles. Let the world then condemn us a thousand times, this alone ought to satisfy us, that Christ acknowledges us to be his heritage and pleads with the Father for us.\n\nBut woe to the Papists, whose faith is so far removed from this rule, that they are not ashamed to vomit out this horrid blasphemy, that there is nothing in Scripture but what is ambiguous, and may be turned in a variety of ways. The tradition of the Church is therefore their only authoritative guide to what they shall believe. But let us remember that the Son of God, who alone is competent to judge, does not approve of any other faith than that which is drawn from the doctrine of the apostles, and sure information of that doctrine will be found no where else than in their writings.\n\nWe must also observe that form of expression, to believe through the word, which means that faith springs from hearing, because the outward preaching of men is the instrument by which God draws us to faith. It follows, that God is, strictly speaking, the Author of faith, and men are the ministers by whom we believe, as Paul teaches (1 Corinthians 3:5.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.21.1","start":21,"end":21,"heading":"That all may be one","excerpt":"21. That all may be one. He again lays down the end of our happiness as consisting in unity, and justly; for the ruin of the human race is, that, having been alienated from God, it is also broken and scattered in itself. The restoration of it, therefore, on the contrary, consists in its being properly united in one body, as Paul declares the perfection of the Church to consist in\n\nbelievers being joined together in one spirit and says that apostles, prophets, evangelists, and pastors, were given, that they might edify and restore the body of Christ, till it came to the unity of faith; and therefore he exhorts believers to grow into Christ, who is the Head, from whom the whole body joined together, and connected by every bond of supply, according to the operation in the measure of every part, maketh increase of it to edifcation, (Ephesians 4:3, 11-16.)\n\nWherefore, whenever Christ speaks about unity, let us remember how basely and shockingly, when separated from him, the world is scattered; and, next, let us learn that the commencement of a blessed life is, that we be all governed, and that we all live, by the Spirit of Christ alone.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.v.html","locus":null,"cites":[{"at":841,"text":"Ephesians 4:3, 11-16","label":"Ephesians 4:3","href":"/eph/4/#v3","status":"detected"},{"at":841,"text":"Ephesians 4:3, 11-16","label":"Ephesians 4:11–16","href":"/eph/4/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.21.2","start":21,"end":21,"heading":"","excerpt":"Again, it ought to be understood, that, in every instance in which Christ declares, in this chapter, that he is one with the Father, he does not speak simply of his Divine essence, but that he is called one as regards his mediatorial office, and in so far as he is our Head. Many of the fathers, no doubt, interpreted these words as meaning, absolutely, that Christ is one with the Father, because he is the eternal God. But their dispute with the Arians led them to seize on detached passages, and to torture them out of their natural meaning, in order to employ them against their antagonists. Now, Christ’s design was widely different from that of raising our minds to a mere speculation about his hidden Divinity; for he reasons from the end, by showing that we ought to be one, otherwise the unity which he has with the Father would be fruitless and unavailing. To comprehend aright what was intended by saying, that Christ and the Father are one, we must take care not to deprive Christ of his office as Mediator, but must rather view him as he is the Head of the Church, and unite him with his members. Thus will the chain of thought be preserved, that, in order to prevent the unity of the Son with the Father from being fruitless and unavailing, the power of that unity must be diffused through the whole body of believers. Hence, too, we infer that we are one with the Son of God; not because he conveys his substance to us, but because, by the power of his Spirit, he imparts to us his life and all the blessings which he has received from the Father.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.21.3","start":21,"end":21,"heading":"That the world may believe","excerpt":"That the world may believe. Some explain the word world to mean the elect, who, at that time, were still dispersed; but since the word world, throughout the whole of this chapter, denotes the reprobate, I am more inclined to adopt a different opinion. It happens that, immediately afterwards, he draws a distinction between all his people and the same world which he now mentions.\n\nThe verb, to believe, has been inaccurately used by the Evangelist for the verb, to know; that is, when unbelievers, convinced by their own experience, perceive the heavenly and Divine glory of Christ. The consequence is, that, believing, they do not believe, because this conviction does not penetrate into the inward feeling of the heart. And it is a just vengeance of God, that the splendor of Divine glory dazzles the eyes of the reprobate because they do not deserve to have a clear and pure view of it. He afterwards uses the verb, to know in the same sense.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.22.1","start":22,"end":22,"heading":"And I have given to them the glory which thou gavest to me","excerpt":"22. And I have given to them the glory which thou gavest to me. Let it be observed here, that, while a pattern of perfect happiness was exhibited in Christ, he had nothing that belonged peculiarly to himself, but rather was rich, in order to enrich those who believed in him. Our happiness lies in having the image of God restored and formed anew in us, which was defaced by sin. Christ is not only the lively image of God, in so far as he is the eternal Word of God. but even on his human nature, which he has in common with us, the likeness of the glory of the Father has been engraved, so as to form his members to the resemblance of it. Paul also teaches us this, that\n\nwe all, with unveiled face, by beholding THE GLORY OF GOD, are changed into the same image, (2 Corinthians 3:18.)\n\nHence it follows, that no one ought to be reckoned among the disciples of Christ, unless we perceive the glory of God impressed on him, as with a seal, by the likeness of Christ. To the same purpose are the words which immediately follow:","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.v.html","locus":null,"cites":[{"at":767,"text":"2 Corinthians 3:18","label":"2 Corinthians 3:18","href":"/2co/3/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.23.1","start":23,"end":23,"heading":"I in them, and thou in me","excerpt":"23. I in them, and thou in me; for he intends to teach that in him dwells all fullness of blessings, and that what was concealed in God is now manifested in him, that he may impart it to his people, as the water, flowing from the fountain by various channels, waters the fields on all sides.\n\nAnd hast loved them, He means that it is a very striking exhibition, and a very excellent pledge, of the love of God towards believers, which the world is compelled to feel, whether it will or not, when the Holy Spirit dwelling in them sends forth the rays of righteousness and holiness. There are innumerable other ways, indeed, in which God daily testifies his fatherly love towards us, but the mark of adoption is justly preferred to them all. He likewise adds, and hast loved them, As Thou Hast Loved Me. By these words he intended to point out the cause and origin of the love; for the particle as, means because, and the words, AS thou hast loved me, mean, Because thou hast loved me; for to Christ alone belongs the title of Well-beloved, (Matthew 3:17; 17:5.) Besides, that love which the heavenly Father bears towards the Head is extended to all the members, so that he loves none but in Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.v.html","locus":null,"cites":[{"at":1040,"text":"Matthew 3:17","label":"Matthew 3:17","href":"/mat/3/#v17","status":"detected"},{"at":1054,"text":"17:5","label":"Matthew 17:5","href":"/mat/17/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.23.2","start":23,"end":23,"heading":"","excerpt":"Yet this gives rise to some appearance of contradiction; for Christ, as we have seen elsewhere declares that the unspeakable love of God towards the world was the reason why he gave his only-begotten Son, (John 3:16.) If the cause must go before the effect, we infer that God the Father loved men apart from Christ; that is, before he was appointed to be the Redeemer. I reply, in that, and similar passages, love denotes the mercy with which God was moved towards unworthy persons, and even towards his enemies, before he reconciled them to himselfi It is, indeed, a wonderful goodness of God, and inconceivable by the human mind, that, exercising benevolence towards men whom he could not but hate, he removed the cause of the hatred, that there might be no obstruction to his love. And, indeed, Paul informs us that there are two ways in which we are loved in Christ; first, because the Father\n\nchose us in him before the creation of the world, (Ephesians 1:4;)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.v.html","locus":null,"cites":[{"at":206,"text":"John 3:16","label":"John 3:16","href":"/jhn/3/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.23.3","start":23,"end":23,"heading":"","excerpt":"and, secondly, because in Christ God hath reconciled us to himself, and hath showed that he is gracious to us, (Romans 5:10.) Thus we are at the same time the enemies and the friends of God, until, atonement having been made for our sins, we are restored to favor with God. But when we are justified by faith, it is then, properly, that we begin to be loved by God, as children by a father. That love by which Christ was appointed to be the person, in whom we should be fiercly chosen before we were born, and while we were still ruined in Adam, is hidden in the breast of God, and far exceeds the capacity of the human mind. True, no man will ever feel that God is gracious to him, unless he perceives that God is pacified in Christ. But as all relish for the love of God vanishes when Christ is taken away, so we may safely conclude that, since by faith we are ingrafted into his body, there is no danger of our falling from the love of God; for this foundation cannot be overturned, that we are loved, because the Father hath loved his Son.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.v.html","locus":null,"cites":[{"at":112,"text":"Romans 5:10","label":"Romans 5:10","href":"/rom/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.24.1","start":24,"end":24,"heading":"Father, I will. To will","excerpt":"24. Father, I will. To will is put for to desire; for it expresses not a command but a prayer. But it may be understood in two ways; either that he wills that the disciples may enjoy his eternal presence, or, that God may, at length, receive them into the heavenly kingdom, to which he goes before them.\n\nThat they may behold my glory. Some explain beholding his glory to mean, partaking of the glory which Christ has. Others explain it to be, to know by the experience of faith what Christ is, and how great is his majesty. For my own part, after carefully weighing the whole matter, I think that Christ speaks of the perfect happiness of believers, as if he had said, that his desire will not be satisfied till they have been received into heaven. In the same manner I explain the Beholding of the glory. At that time they saw the glory of Christ, just as a man shut up in the dark obtains, through small chinks, a feeble and glimmering light. Christ now wishes that they shall make such progress as to enjoy the full brightness of heaven. In short, he asks that the Father will conduct them, by uninterrupted progress, to the full vision of his glory.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.24.2","start":24,"end":24,"heading":"For thou lovedst me","excerpt":"For thou lovedst me. This also agrees better with the person of the Mediator than with Christ’s Divinity alone. It would be harsh to say that the Father loved his Wisdom; and though we were to admit it, the connection of the passage leads us to a different view. Christ, unquestionably, spoke as the Head of the Church, when he formerly prayed that the apostles might be united with him, and might behold the glory of his reign. He now says that the love of the Father is the cause of it; and, therefore, it follows that he was beloved, in so far as he was appointed to be the Redeemer of the world. With such a love did the Father love him before the creation of the world, that he might be the person in whom the Father would love his elect.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.25.1","start":25,"end":25,"heading":"Righteous Father","excerpt":"25. Righteous Father. He compares his disciples to the world, so as to describe more fully the approbation and favour which they had received from the Father; for it is proper that they who alone know God, whom the whole world rejects, should be distinguished above others, and most properly does Christ plead with peculiar warmth for those whom the unbelief of the world did not prevent from acknowledging God. By calling him Righteous Father, Christ defies the world and its malice; as if he had said, “However proudly the world may despise or reject God, still it takes nothing from him, and cannot hinder the honor of his righteousness from remaining unimpaired.” By these words he declares that the faith of the godly ought to be founded on God, in such a manner that, though the whole world should oppose, it would never fail; just as, in the present day, we must charge the Pope with injustice, in order that we may vindicate for God the praise which is due to him.\n\nBut I have known thee, and these have known that thou hast sent me. Christ does not merely say that God was known by the disciples, but mentions two steps; first, that he has known the Father; and, secondly, that the disciples have known that he was sent by the Father But as he adds immediately afterwards, that he has declared to them the name of the Father, he praises them, as I have said, for the knowledge of God, which separates them from the rest of the world. Yet we must attend to the order of faith, as it is here described. The Son came out of the bosom of the Father, and, properly speaking, he alone knows the Father; and, therefore, all who desire to approach God must betake themselves to Christ meeting them, and nmst devote themselves to him; and, after having been known by the disciples, he will, at length, raise them to God the Father.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.26.1","start":26,"end":26,"heading":"And I have declared to them thy name, and will declare it","excerpt":"26. And I have declared to them thy name, and will declare it. Christ discharged the office of Teacher, but, in order to make known the Father, he employed the secret revelation of the Spirit, and not the sound of his voice alone. He means, therefore, that he taught the apostles efficaciously. Besides, their faith being at that time very weak, he promises greater progress for the future, and thus prepares them to expect more abundant grace of the Holy Spirit. Though he speaks of the apostles, we ought to draw from this a general exhortation, to study to make constant progress, and not to think that we have run so well that we have not still a long journey before us, so long as we are surrounded by the flesh.\n\nThat the love with which thou hast loved me may be in them; that is, that thou mayest love them in me, or, that the love with which thou hast loved me may be extended to them; for, strictly speaking, the love with which God loves us is no other than that with which he loved his Son from the beginning, so as to render us also acceptable to him, and capablc of being loved in Christ. And, indeed, as was said a little before, so far as relates to us, apart from Christ, we are hated by God, and he only begins to love us, when we are united to the body of his beloved Son. It is an invaluable privilege of faith, that we know that Christ was loved by the Father on our account, that we might be made partakers of the same love, and might enjoy it for ever.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.17.26.2","start":26,"end":26,"heading":"And I in them","excerpt":"And I in them. This clause deserves our attention, for it teaches us that the only way in which we are included in that love which he mentions is, that Christ dwells in us; for, as the Father cannot look upon his Son without having likewise before his eyes the whole body of Christ, so, if we wish to be beheld in him, we must be actually his members.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.17.1.1","start":1,"end":1,"heading":"","excerpt":"Here we have, I. The circumstances of this prayer, v. 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,\n\n1. 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. xviii. 19), but, as a son of David, blessed his household (2 Sam. vi. 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, Acts xx. 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.) ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":51,"text":"v. 1","label":"John 17:1","href":"/jhn/17/#v1","status":"detected"},{"at":1191,"text":"Gen. xviii. 19","label":"Genesis 18:19","href":"/gen/18/#v19","status":"detected"},{"at":1255,"text":"2 Sam. vi. 20","label":"2 Samuel 6:20","href":"/2sa/6/#v20","status":"detected"},{"at":1401,"text":"Acts xx. 36","label":"Acts 20:36","href":"/act/20/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.1.2","start":1,"end":1,"heading":"","excerpt":"... 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.\n\n2. The outward expression of fervent desire which he used in this prayer: He lifted up his eyes to heaven, as before (ch. xi. 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, Ps. xxv. 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.\n\nII. The first part of the prayer itself, in which Christ prays for himself. Observe here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":910,"text":"ch. xi. 41","label":"John 11:41","href":"/jhn/11/#v41","status":"detected"},{"at":1164,"text":"Ps. xxv. 1","label":"Psalms 25:1","href":"/psa/25/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.1.3","start":1,"end":1,"heading":"He prays to God as a Father","excerpt":"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, v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":265,"text":"v. 25","label":"John 17:25","href":"/jhn/17/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.1.4","start":1,"end":1,"heading":"He prayed for himself first","excerpt":"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, Ps. ii. 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. v. 7), so that he knows the heart of a petitioner (Exod. xxiii. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":211,"text":"Ps. ii. 8","label":"Psalms 2:8","href":"/psa/2/#v8","status":"detected"},{"at":900,"text":"Heb. v. 7","label":"Hebrews 5:7","href":"/heb/5/#v7","status":"detected"},{"at":956,"text":"Exod. xxiii. 9","label":"Exodus 23:9","href":"/exo/23/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.2-3.1","start":2,"end":3,"heading":"He pleads his commission","excerpt":"Fourthly, He pleads his commission (v. 2, 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.\n\na. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":36,"text":"v. 2, 3","label":"John 17:2–3","href":"/jhn/17/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.2-3.2","start":2,"end":3,"heading":"The extent of his power","excerpt":"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 (1 Peter iii. 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. vi. 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, Ps. xxii. 28; lxxii. 8; Matt. xxviii. 18; ch. iii. 35.\n\nc. 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.\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":188,"text":"1 Peter iii. 22","label":"1 Peter 3:22","href":"/1pe/3/#v22","status":"detected"},{"at":525,"text":"Gen. vi. 3","label":"Genesis 6:3","href":"/gen/6/#v3","status":"detected"},{"at":1002,"text":"Ps. xxii. 28","label":"Psalms 22:28","href":"/psa/22/#v28","status":"detected"},{"at":1016,"text":"lxxii. 8","label":"Psalms 72:8","href":"/psa/72/#v8","status":"detected"},{"at":1026,"text":"Matt. xxviii. 18","label":"Matthew 28:18","href":"/mat/28/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.2-3.3","start":2,"end":3,"heading":"","excerpt":"(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, ch. iv. 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.\n\n(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, 2 Cor. iv. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":549,"text":"ch. iv. 14","label":"John 4:14","href":"/jhn/4/#v14","status":"detected"},{"at":1401,"text":"2 Cor. iv. 15","label":"2 Corinthians 4:15","href":"/2co/4/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.3.1","start":3,"end":3,"heading":"Here is a further explication of this grand design","excerpt":"d. Here is a further explication of this grand design (v. 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,\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":55,"text":"v. 3","label":"John 17:3","href":"/jhn/17/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.3.2","start":3,"end":3,"heading":"","excerpt":"(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 Ps. xvii. 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 (2 Peter i. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":617,"text":"Ps. xvii. 15","label":"Psalms 17:15","href":"/psa/17/#v15","status":"detected"},{"at":787,"text":"2 Peter i. 3","label":"2 Peter 1:3","href":"/2pe/1/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.3.3","start":3,"end":3,"heading":"","excerpt":"... 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 (1 John v. 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 ch. vi. 39, 40. Those that are acquainted with God and Christ are already in the suburbs of life eternal.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":240,"text":"1 John v. 20","label":"1 John 5:20","href":"/1jn/5/#v20","status":"detected"},{"at":1253,"text":"ch. vi. 39, 40","label":"John 6:39–40","href":"/jhn/6/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.4-5.1","start":4,"end":5,"heading":"Christ here prays to be glorified in consideration of his having glorified the Father hitherto","excerpt":"(2.) Christ here prays to be glorified in consideration of his having glorified the Father hitherto, v. 4, 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,\n\n[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 eteleiosa—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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":101,"text":"v. 4, 5","label":"John 17:4–5","href":"/jhn/17/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.4-5.2","start":4,"end":5,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.6.1","start":6,"end":6,"heading":"The charge he had received concerning them","excerpt":"1. The charge he had received concerning them: Thine they were, and thou gavest them me (v. 6), and again (v. 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,\n\n(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. iii. 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. iv. 8, 11; Ps. lxviii. 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":89,"text":"v. 6","label":"John 17:6","href":"/jhn/17/#v6","status":"detected"},{"at":107,"text":"v. 9","label":"John 17:9","href":"/jhn/17/#v9","status":"detected"},{"at":1082,"text":"Num. iii. 9","label":"Numbers 3:9","href":"/num/3/#v9","status":"detected"},{"at":1316,"text":"Eph. iv. 8, 11","label":"Ephesians 4:8","href":"/eph/4/#v8","status":"detected"},{"at":1316,"text":"Eph. iv. 8, 11","label":"Ephesians 4:11","href":"/eph/4/#v11","status":"detected"},{"at":1332,"text":"Ps. lxviii. 18","label":"Psalms 68:18","href":"/psa/68/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.6.2","start":6,"end":6,"heading":"","excerpt":"(2.) But it is designed to extend to all the elect, for they are elsewhere said to be given to Christ (ch. vi. 37, 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,\n\n[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 (v. 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.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":103,"text":"ch. vi. 37, 39","label":"John 6:37","href":"/jhn/6/#v37","status":"detected"},{"at":1357,"text":"v. 7","label":"John 17:7","href":"/jhn/17/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.6.3","start":6,"end":6,"heading":"That he did accordingly give them to the Son","excerpt":"[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. ii. 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. liii. 10, 11), and might not spend his strength, and shed his blood, for nought, and in vain, Isa. xlix. 4. We may plead, as Christ does, \"Lord, keep my graces, keep my comforts, for thine they were, and thou gavest them to me.\"\n\n2. The care he had taken of them to teach them (v. 6): I have manifested thy name to them. I have given to them the words which thou gavest to me, v. 8. Observe here,\n\n(1.) The great design of Christ's doctrine, which was to manifest God's name, to declare him (ch. i. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":229,"text":"Heb. ii. 13","label":"Hebrews 2:13","href":"/heb/2/#v13","status":"detected"},{"at":739,"text":"Isa. liii. 10, 11","label":"Isaiah 53:10–11","href":"/isa/53/#v10","status":"detected"},{"at":838,"text":"Isa. xlix. 4","label":"Isaiah 49:4","href":"/isa/49/#v4","status":"detected"},{"at":1022,"text":"v. 6","label":"John 17:6","href":"/jhn/17/#v6","status":"detected"},{"at":1121,"text":"v. 8","label":"John 17:8","href":"/jhn/17/#v8","status":"detected"},{"at":1236,"text":"ch. i. 18","label":"John 1:18","href":"/jhn/1/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.6.4","start":6,"end":6,"heading":"His faithful discharge of this undertaking","excerpt":"(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, Matt. xi. 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, Deut. xxxii. 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.\n\n3. The good effect of the care he had taken of them, and the pains he had taken with them, (v. 6): They have kept they word (v. 7), they have known that all things are of thee (v. 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":678,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"},{"at":910,"text":"Deut. xxxii. 3","label":"Deuteronomy 32:3","href":"/deu/32/#v3","status":"detected"},{"at":1504,"text":"v. 6","label":"John 17:6","href":"/jhn/17/#v6","status":"detected"},{"at":1537,"text":"v. 7","label":"John 17:7","href":"/jhn/17/#v7","status":"detected"},{"at":1589,"text":"v. 8","label":"John 17:8","href":"/jhn/17/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.7.1","start":7,"end":7,"heading":"","excerpt":"[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, 1 Cor. i. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":706,"text":"1 Cor. i. 30","label":"1 Corinthians 1:30","href":"/1co/1/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.8.1","start":8,"end":8,"heading":"They have set their seal to it","excerpt":"[4.] They have set their seal to it: They have known surely that I came out from God, v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":86,"text":"v. 8","label":"John 17:8","href":"/jhn/17/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.8.2","start":8,"end":8,"heading":"How Jesus Christ here speaks of this","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.9.1","start":9,"end":9,"heading":"Whom he did not pray for","excerpt":"I. Whom he did not pray for (v. 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, v. 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. vii. 16. We that know not who are chosen, and who are passed by, must pray for all men, 1 Tim. ii. 1, 4. While there is life, there is hope, and room for prayer. See 1 Sam. xii. 23.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":29,"text":"v. 9","label":"John 17:9","href":"/jhn/17/#v9","status":"detected"},{"at":204,"text":"v. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":1633,"text":"Jer. vii. 16","label":"Jeremiah 7:16","href":"/jer/7/#v16","status":"detected"},{"at":1726,"text":"1 Tim. ii. 1, 4","label":"1 Timothy 2:1","href":"/1ti/2/#v1","status":"detected"},{"at":1726,"text":"1 Tim. ii. 1, 4","label":"1 Timothy 2:4","href":"/1ti/2/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.9.2","start":9,"end":9,"heading":"Whom he did pray for","excerpt":"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, v. 6, 8. 2. He prays for all that should believe on him (v. 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.\n\nIII. 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:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":321,"text":"v. 6, 8","label":"John 17:6","href":"/jhn/17/#v6","status":"detected"},{"at":378,"text":"v. 20","label":"John 17:20","href":"/jhn/17/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.9.3","start":9,"end":9,"heading":"He pleads the Father's own interest in them","excerpt":"4. He pleads the Father's own interest in them (v. 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,\n\n(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. v. 9, 10. They are first-fruits unto God, Rev. xiv. 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, Exod. xxxii. 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.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":48,"text":"v. 9","label":"John 17:9","href":"/jhn/17/#v9","status":"detected"},{"at":951,"text":"Rev. v. 9, 10","label":"Revelation 5:9–10","href":"/rev/5/#v9","status":"detected"},{"at":998,"text":"Rev. xiv. 4","label":"Revelation 14:4","href":"/rev/14/#v4","status":"detected"},{"at":1164,"text":"Exod. xxxii. 11","label":"Exodus 32:11","href":"/exo/32/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.9.4","start":9,"end":9,"heading":"He pleads his own concern in them","excerpt":"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 (ch. xvi. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":611,"text":"ch. xvi. 14","label":"John 16:14","href":"/jhn/16/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.10.1","start":10,"end":10,"heading":"The foundation on which this plea is grounded","excerpt":"(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 (Matt. xi. 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 cheerfully submitted to his government and disposal: \"Lord, take care of what I have, for it is all thine.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":565,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.11.1","start":11,"end":11,"heading":"","excerpt":"[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, Ps. lxxxix. 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.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":343,"text":"Ps. lxxxix. 35","label":"Psalms 89:35","href":"/psa/89/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.11.2","start":11,"end":11,"heading":"Keep them through thine own name","excerpt":"(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 to 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.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.11.3","start":11,"end":11,"heading":"","excerpt":"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 (v. 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, v. 21. But see here,\n\n(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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":138,"text":"v. 11","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":346,"text":"v. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.11.4","start":11,"end":11,"heading":"","excerpt":"... 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.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.11-15.1","start":11,"end":15,"heading":"Another way is by keeping them from the corruption that is in the world","excerpt":"2. Another way is by keeping them from the corruption that is in the world; and he prays they may be thus kept, v. 11, 15. Here are three branches of this petition:—\n\n(1.) Holy Father, keep those whom thou hast given me.\n\n[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, 1 Pet. iv. 19; 2 Tim. i. 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, ch. x. 28, 29; 1 Pet. i. 5.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":112,"text":"v. 11, 15","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":732,"text":"1 Pet. iv. 19","label":"1 Peter 4:19","href":"/1pe/4/#v19","status":"detected"},{"at":747,"text":"2 Tim. i. 12","label":"2 Timothy 1:12","href":"/2ti/1/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.12.1","start":12,"end":12,"heading":"He pleads that hitherto he had kept them","excerpt":"1. He pleads that hitherto he had kept them (v. 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":45,"text":"v. 12","label":"John 17:12","href":"/jhn/17/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.12.2","start":12,"end":12,"heading":"Christ's faithful discharge of his undertaking concerning his disciples","excerpt":"(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, ch. xviii. 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, 1 Pet. i. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":804,"text":"ch. xviii. 9","label":"John 18:9","href":"/jhn/18/#v9","status":"detected"},{"at":1639,"text":"1 Pet. i. 5","label":"1 Peter 1:5","href":"/1pe/1/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.12.3","start":12,"end":12,"heading":"The comfortable account he gives of his undertaking","excerpt":"(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 (ch. vi. 39); so it will appear when they come all together, and none of them shall be wanting.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":356,"text":"ch. vi. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.12.4","start":12,"end":12,"heading":"A brand put upon Judas, as none of those whom he had undertaken to keep","excerpt":"(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, 2 Thess. ii. 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 me 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, 1 John ii. 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 Ps. xli. 9; lxix. 25; cix. 8. We should be amazed at the treachery of apostates, were we not told of it before.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":812,"text":"2 Thess. ii. 3","label":"2 Thessalonians 2:3","href":"/2th/2/#v3","status":"detected"},{"at":1471,"text":"1 John ii. 19","label":"1 John 2:19","href":"/1jn/2/#v19","status":"detected"},{"at":1741,"text":"Ps. xli. 9","label":"Psalms 41:9","href":"/psa/41/#v9","status":"detected"},{"at":1753,"text":"lxix. 25","label":"Psalms 69:25","href":"/psa/69/#v25","status":"detected"},{"at":1763,"text":"cix. 8","label":"Psalms 109:8","href":"/psa/109/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.13.1","start":13,"end":13,"heading":"","excerpt":"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, v. 13. Observe,\n\n(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, Phil. iii. 1; iv. 4. [3.] To aim at the perfection of this joy, that we may have it fulfilled in us, for this Christ would have.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":204,"text":"v. 13","label":"John 17:13","href":"/jhn/17/#v13","status":"detected"},{"at":1007,"text":"Phil. iii. 1","label":"Philippians 3:1","href":"/php/3/#v1","status":"detected"},{"at":1021,"text":"iv. 4","label":"Philippians 4:4","href":"/php/4/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.13.2","start":13,"end":13,"heading":"","excerpt":"(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. viii. 34. And see Heb. vii. 25.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":1182,"text":"Rom. viii. 34","label":"Romans 8:34","href":"/rom/8/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.14.1","start":14,"end":14,"heading":"","excerpt":"4. He pleads the ill usage they were likely to meet with in the world, for his sake (v. 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,\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":85,"text":"v. 14","label":"John 17:14","href":"/jhn/17/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.14.2","start":14,"end":14,"heading":"The reasons of this enmity, which strengthen the plea","excerpt":"(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, Ps. lxix. 7. Note, Those that keep the word of Christ's patience are entitled to special protection in the hour of temptation, Rev. iii. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":772,"text":"Ps. lxix. 7","label":"Psalms 69:7","href":"/psa/69/#v7","status":"detected"},{"at":899,"text":"Rev. iii. 10","label":"Revelation 3:10","href":"/rev/3/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.15.1","start":15,"end":15,"heading":"","excerpt":"(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 (Acts xxii. 22), and therefore not worthy of them (Heb. xi. 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. lvii. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":779,"text":"Acts xxii. 22","label":"Acts 22:22","href":"/act/22/#v22","status":"detected"},{"at":829,"text":"Heb. xi. 38","label":"Hebrews 11:38","href":"/heb/11/#v38","status":"detected"},{"at":1364,"text":"Isa. lvii. 1","label":"Isaiah 57:1","href":"/isa/57/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.15.2","start":15,"end":15,"heading":"","excerpt":"(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. ix. 2), but that, like Ezekiel, their faces may be strong against the faces of wicked men, Ezek. iii. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":701,"text":"Jer. ix. 2","label":"Jeremiah 9:2","href":"/jer/9/#v2","status":"detected"},{"at":797,"text":"Ezek. iii. 8","label":"Ezekiel 3:8","href":"/ezk/3/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.15.3","start":15,"end":15,"heading":"Keep them from the evil, or out of the evil","excerpt":"(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,\" 2 Cor. xiii. 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.\n\nII. The reasons with which he enforces these requests for their preservation, which are five:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":582,"text":"2 Cor. xiii. 7","label":"2 Corinthians 13:7","href":"/2co/13/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.16.1","start":16,"end":16,"heading":"He pleads their conformity to himself in a holy non-conformity to the world","excerpt":"5. He pleads their conformity to himself in a holy non-conformity to the world (v. 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 ch. viii. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":80,"text":"v. 16","label":"John 17:16","href":"/jhn/17/#v16","status":"detected"},{"at":1141,"text":"ch. viii. 23","label":"John 8:23","href":"/jhn/8/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.17.1","start":17,"end":17,"heading":"Here is the petition","excerpt":"I. Here is the petition (v. 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,\n\n1. As Christians. Father, make them holy, and this will be their preservation, 1 Thess. v. 23. Observe here,\n\n(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, 2 Cor. v. 5. Fourthly, It is an encouragement to us, in our prayers for sanctifying grace, that it is what Christ intercedes for for us.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":25,"text":"v. 17","label":"John 17:17","href":"/jhn/17/#v17","status":"detected"},{"at":253,"text":"1 Thess. v. 23","label":"1 Thessalonians 5:23","href":"/1th/5/#v23","status":"detected"},{"at":1465,"text":"2 Cor. v. 5","label":"2 Corinthians 5:5","href":"/2co/5/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.17.2","start":17,"end":17,"heading":"The means of conferring this grace","excerpt":"(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 (1 Pet. i. 23), and the food of the new life, 1 Pet. ii. 1-2.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":702,"text":"1 Pet. i. 23","label":"1 Peter 1:23","href":"/1pe/1/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.17.3","start":17,"end":17,"heading":"As ministers","excerpt":"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. i. 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. i. 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.\" 1 Cor. ix. 13, 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.\n\nII. We have here two pleas or arguments to enforce the petition for the disciples' sanctification:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":168,"text":"Jer. i. 5","label":"Jeremiah 1:5","href":"/jer/1/#v5","status":"detected"},{"at":398,"text":"Rom. i. 1","label":"Romans 1:1","href":"/rom/1/#v1","status":"detected"},{"at":916,"text":"1 Cor. ix. 13, 14","label":"1 Corinthians 9:13–14","href":"/1co/9/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.18.1","start":18,"end":18,"heading":"The mission they had from him","excerpt":"1. The mission they had from him (v. 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,\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":34,"text":"v. 18","label":"John 17:18","href":"/jhn/17/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.18.2","start":18,"end":18,"heading":"","excerpt":"(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 (ch. xx. 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. iii. 1), a minister (Rom. xv. 8), a messenger, Mal. iii. 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 (Ps. lxviii. 18), and then gave them to men (Eph. iv. 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, ch. x. 36. Now, they being sent as he was, let them also be sanctified.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":365,"text":"ch. xx. 21","label":"John 20:21","href":"/jhn/20/#v21","status":"detected"},{"at":616,"text":"Heb. iii. 1","label":"Hebrews 3:1","href":"/heb/3/#v1","status":"detected"},{"at":642,"text":"Rom. xv. 8","label":"Romans 15:8","href":"/rom/15/#v8","status":"detected"},{"at":668,"text":"Mal. iii. 1","label":"Malachi 3:1","href":"/mal/3/#v1","status":"detected"},{"at":1329,"text":"Ps. lxviii. 18","label":"Psalms 68:18","href":"/psa/68/#v18","status":"detected"},{"at":1373,"text":"Eph. iv. 8","label":"Ephesians 4:8","href":"/eph/4/#v8","status":"detected"},{"at":1549,"text":"ch. x. 36","label":"John 10:36","href":"/jhn/10/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.19.1","start":19,"end":19,"heading":"The merit he had for them is another thing here pleaded","excerpt":"2. The merit he had for them is another thing here pleaded (v. 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. ix. 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. xvi. 12, 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, Phil. ii. 17; 2 Tim. iv. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":60,"text":"v. 19","label":"John 17:19","href":"/jhn/17/#v19","status":"detected"},{"at":796,"text":"Heb. ix. 12","label":"Hebrews 9:12","href":"/heb/9/#v12","status":"detected"},{"at":948,"text":"Lev. xvi. 12, 14","label":"Leviticus 16:12","href":"/lev/16/#v12","status":"detected"},{"at":948,"text":"Lev. xvi. 12, 14","label":"Leviticus 16:14","href":"/lev/16/#v14","status":"detected"},{"at":1247,"text":"Phil. ii. 17","label":"Philippians 2:17","href":"/php/2/#v17","status":"detected"},{"at":1261,"text":"2 Tim. iv. 6","label":"2 Timothy 4:6","href":"/2ti/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.19.2","start":19,"end":19,"heading":"","excerpt":"... [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. v. 25, 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":472,"text":"Eph. v. 25, 26","label":"Ephesians 5:25–26","href":"/eph/5/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.20.1","start":20,"end":20,"heading":"Who are included in this prayer","excerpt":"I. Who are included in this prayer (v. 20): \"Not these only, not these only that are now my disciples\" (the eleven, the seventy, with others, men and women that followed him when he was here on earth), \"but for those also who shall believe on me through their word, either preached by them in their own day or written by them for the generations to come; I pray for them all, that they all may be one in their interest in this prayer, and may all receive benefit by it.\" Note, here, 1. Those, and those only, are interested in the mediation of Christ, that do, or shall, believe in him. This is that by which they are described, and it comprehends all the character and duty of a Christian. They that lived then, saw and believed, but they in after ages have not seen, and yet have believed. 2. It is through the word that souls are brought to believe on Christ, and it is for this end that Christ appointed the scriptures to be written, and a standing ministry to continue in the church, while the church stands, that is, while the world stands, for the raising up of a seed. 3. It is certainly and infallibly known to Christ who shall believe on him. He does not here pray at a venture, upon a contingency depending on the treacherous will of man, which pretends to be free, but by reason of sin is in bondage with its children; no, Christ knew very well whom he prayed for, the matter was reduced to a certainty by the divine prescience and purpose; he knew who were given him, who being ordained to eternal life, were entered in the Lamb's book, and should undoubtedly believe, Acts xiii. 48. 4. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":36,"text":"v. 20","label":"John 17:20","href":"/jhn/17/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.20.2","start":20,"end":20,"heading":"","excerpt":"... Jesus Christ intercedes not only for great and eminent believers, but for the meanest and weakest; not for those only that are to be employed in the highest post of trust and honour in his kingdom, but for all, even those that in the eye of the world are inconsiderable. As the divine providence extends itself to the meanest creature, so does the divine grace to the meanest Christian. The good Shepherd has an eye even to the poor of the flock. 5. Jesus Christ in his mediation had an actual regard to those of the chosen remnant that were yet unborn, the people that should be created (Ps. xxii. 31), the other sheep which he must yet bring. Before they are formed in the womb he knows them (Jer. i. 5), and prayers are filed in heaven for them beforehand, by him who declareth the end from the beginning, and calleth things that are not as though they were.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":593,"text":"Ps. xxii. 31","label":"Psalms 22:31","href":"/psa/22/#v31","status":"detected"},{"at":699,"text":"Jer. i. 5","label":"Jeremiah 1:5","href":"/jer/1/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.21.1","start":21,"end":21,"heading":"","excerpt":"Next to their purity he prays for their unity; for the wisdom from above is first pure, then peaceable; and amity is amiable indeed when it is like the ointment on Aaron's holy head, and the dew on Zion's holy hill. Observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.21.2","start":21,"end":21,"heading":"What is intended in this prayer","excerpt":"II. What is intended in this prayer (v. 21): That they all may be one. The same was said before (v. 11), that they may be one as we are, and again, v. 22. The heart of Christ was much upon this. Some think that the oneness prayed for in v. 11 has special reference to the disciples as ministers and apostles, that they might be one in their testimony to Christ; and that the harmony of the evangelists, and concurrence of the first preachers of the gospel, are owing to this prayer. Let them be not only of one heart, but of one mouth, speaking the same thing. The unity of the gospel ministers is both the beauty and strength of the gospel interest. But it is certain that the oneness prayed for in v. 21 respects all believers. It is the prayer of Christ for all that are his, and we may be sure it is an answered prayer—that they all may be one, one in us (v. 21), one as e are one (v. 22), made perfect in one, v. 23. It includes three things:—\n\n1. That they might all be incorporated in one body. \"Father, look upon them all as one, and ratify that great charter by which they are embodied as one church. Though they live in distant places, from one end of heaven to the other, and in several ages, from the beginning to the close of time, and so cannot have any personal acquaintance or correspondence with each other, yet let them be united in me their common head.\" As Christ died, so he prayed, to gather them all in one, ch. xi. 52; Eph. i. 10.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":37,"text":"v. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":97,"text":"v. 11","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":148,"text":"v. 22","label":"John 17:22","href":"/jhn/17/#v22","status":"detected"},{"at":237,"text":"v. 11","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":700,"text":"v. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":860,"text":"v. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":886,"text":"v. 22","label":"John 17:22","href":"/jhn/17/#v22","status":"detected"},{"at":915,"text":"v. 23","label":"John 17:23","href":"/jhn/17/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.21.3","start":21,"end":21,"heading":"That they might all be animated by one Spirit","excerpt":"2. That they might all be animated by one Spirit. This is plainly implied in this—that they may be one in us. Union with the Father and Son is obtained and kept up only by the Holy Ghost. He that is joined to the Lord in one spirit, 1 Cor. vi. 17. Let them all be stamped with the same image and superscription, and influenced by the same power.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":233,"text":"1 Cor. vi. 17","label":"1 Corinthians 6:17","href":"/1co/6/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.21.4","start":21,"end":21,"heading":"","excerpt":"3. That they might all be knit together in the bond of love and charity, all of one heart. That they all may be one, (1.) In judgment and sentiment; not in every little thing—this is neither possible nor needful, but in the great things of God, and in them, by the virtue of this prayer, they are all agreed—that God's favour is better than life—that sin is the worst of evils, Christ the best of friends—that there is another life after this, and the like. (2.) In disposition and inclination. All that are sanctified have the same divine nature and image; they have all a new heart, and it is one heart. (3.) They are all one in their designs and aims. Every true Christian, as far as he is so, eyes the glory of God as his highest end, and the glory of heaven as his chief good. (4.) They are all one in their desires and prayers; though they differ in words and the manner of expressions, yet, having received the same spirit of adoption, and observing the same rule, they pray for the same things in effect. (5.) All one in love and affection. Every true Christian has that in him which inclines him to love all true Christians as such. That which Christ here prays for is that communion of saints which we profess to believe; the fellowship which all believers have with God, and their intimate union with all the saints in heaven and earth, 1 John i. 3. But this prayer of Christ will not have its complete answer till all the saints come to heaven, for then, and not till then, they shall be perfect in one, v. 23; Eph. iv. 13.\n\nIII. What is intimated by way of plea or argument to enforce this petition; three things:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":1348,"text":"1 John i. 3","label":"1 John 1:3","href":"/1jn/1/#v3","status":"detected"},{"at":1523,"text":"Eph. iv. 13","label":"Ephesians 4:13","href":"/eph/4/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.21-23.1","start":21,"end":23,"heading":"","excerpt":"3. He pleads the happy influence their oneness would have upon others, and the furtherance it would give to the public good. This is twice urged (v. 21): That the world may believe that thou hast sent me. And again (v. 23): That the world may know it, for without knowledge there can be no true faith. Believers must know what they believe, and why and wherefore they believe it. Those who believe at a venture, venture too far. Now Christ here shows,\n\n(1.) His good-will to the world of mankind in general. Herein he is of his Father's mind, as we are sure he is in every thing, that he would have all men to be saved, and to come to the knowledge of the truth, 1 Tim. ii. 4; 2 Pet. iii. 9. Therefore it is his will that all means possible should be used, and no stone left unturned, for the conviction and conversion of the world. We know not who are chosen, but we must in our places do our utmost to further men's salvation, and take heed of doing any thing to hinder it.\n\n(2.) The good fruit of the church's oneness; it will be an evidence of the truth of Christianity, and a means of bringing many to embrace it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":146,"text":"v. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":216,"text":"v. 23","label":"John 17:23","href":"/jhn/17/#v23","status":"detected"},{"at":663,"text":"1 Tim. ii. 4","label":"1 Timothy 2:4","href":"/1ti/2/#v4","status":"detected"},{"at":677,"text":"2 Pet. iii. 9","label":"2 Peter 3:9","href":"/2pe/3/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.22.1","start":22,"end":22,"heading":"The design of Christ in all his communications of light and grace to them","excerpt":"2. The design of Christ in all his communications of light and grace to them (v. 22): \"The glory which thou gavest me, as the trustee or channel of conveyance, I have accordingly given them, to this intent, that they may be one, as we are one; so that those gifts will be in vain, if they be not one.\" Now these gifts are either, (1.) Those that were conferred upon the apostles, and first planters of the church. The glory of being God's ambassadors to the world—the glory of working miracles—the glory of gathering a church out of the world, and erecting the throne of God's kingdom among men—this glory was given to Christ, and some of the honour he put upon them when he sent them to disciple all nations. Or, (2.) Those that are given in common to all believers. The glory of being in covenant with the Father, and accepted of him, of being laid in his bosom, and designed for a place at his right hand, was the glory which the Father gave to the Redeemer, and he has confirmed it to the redeemed. [1.] This honour he says he hath given them, because he hath intended it for them, settled it upon them, and secured it to them upon their believing Christ's promises to be real gifts. [2.] This was given to him to give to them; it was conveyed to him in trust for them, and he was faithful to him that appointed him. [3.] He gave it to them, that they might be one. First, to entitle them to the privilege of unity, that by virtue of their common relation to one God the Father, and one Lord Jesus Christ, they might be truly denominated one. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":78,"text":"v. 22","label":"John 17:22","href":"/jhn/17/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.22.2","start":22,"end":22,"heading":"","excerpt":"... The gift of the Spirit, that great glory which the Father gave to the Son, by him to be given to all believers, makes them one, for he works all in all, 1 Cor. xii. 4, &c. Secondly, To engage them to the duty of unity. That in consideration of their agreement and communion in one creed and one covenant, one Spirit and one Bible—in consideration of what they have in one God and one Christ, and of what they hope for in one heaven, they may be of one mind and one mouth. Worldly glory sets men at variance; for if some be advanced others are eclipsed, and therefore, while the disciples dreamed of a temporal kingdom, they were ever and anon quarrelling; but spiritual honours being conferred alike upon all Christ's subjects, they being all made to our God kings and priests, there is no occasion for contest nor emulation. The more Christians are taken up with the glory Christ has given them, the less desirous they will be of vain-glory, and, consequently, the less disposed to quarrel.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":157,"text":"1 Cor. xii. 4","label":"1 Corinthians 12:4","href":"/1co/12/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.24.1","start":24,"end":24,"heading":"","excerpt":"Here is, I. A petition for the glorifying of all those that were given to Christ (v. 24), not only these apostles, but all believers: Father, I will that they may be with me. Observe,\n\n1. The connection of this request with those foregoing. He had prayed that God would preserve, sanctify, and unite them; and now he prays that he would crown all his gifts with their glorification. In this method we must pray, first for grace, and then for glory (Ps. lxxxiv. 11); for in this method God gives. Far be it from the only wise God to come under the imputation either of that foolish builder who without a foundation built upon the sand, as he would if he should glorify any whom he has not first sanctified; or of that foolish builder who began to build and was not able to finish, as he would if he should sanctify any, and not glorify them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":82,"text":"v. 24","label":"John 17:24","href":"/jhn/17/#v24","status":"detected"},{"at":449,"text":"Ps. lxxxiv. 11","label":"Psalms 84:11","href":"/psa/84/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.24.2","start":24,"end":24,"heading":"The manner of the request","excerpt":"2. The manner of the request: Father, I will. Here, as before, he addresses himself to God as a Father, and therein we must do likewise; but when he says, thelo—I will, he speaks a language peculiar to himself, and such as does not become ordinary petitioners, but very well became him who paid for what he prayed for. (1.) This intimates the authority of his intercession in general; his word was with power in heaven, as well as on earth. He entering with his own blood into the holy place, his intercession there has an uncontrollable efficacy. He intercedes as a king, for he is a priest upon his throne (like Melchizedek), a king-priest. (2.) It intimates his particular authority in this matter; he had a power to give eternal life (v. 2), and, pursuant to that power, he says, Father, I will. Though now he took upon him the form of a servant, yet that power being to be most illustriously exerted when he shall come the second time in the glory of a judge, to say, Come ye blessed, having that in his eye, he might well say, Father, I will.\n\n3. The request itself—that all the elect might come to be with him in heaven at last, to see his glory, and to share in it. Now observe here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":739,"text":"v. 2","label":"John 17:2","href":"/jhn/17/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.24.3","start":24,"end":24,"heading":"Under what notion we are to hope for heaven","excerpt":"(1.) Under what notion we are to hope for heaven? wherein does that happiness consist? three things make heaven:—[1.] It is to be where Christ is: Where I am; in the paradise whither Christ's soul went at death; in the third heavens whither his soul and body went at his ascension:—Where I am, am to be shortly, am to be eternally. In this world we are but in transitu—on our passage; there we truly are where we are to be for ever; so Christ reckoned, and so must we. [2.] It is to be with him where he is; this is not tautology, but intimates that we shall not only be in the same happy place where Christ is, but that the happiness of the place will consist in his presence; this is the fulness of its joy. The very heaven of heaven is to be with Christ, there in company with him, and communion with him, Phil. i. 23. [3.] It is to behold his glory, which the Father has given him. Observe, First, The glory of the Redeemer is the brightness of heaven. That glory before which angels cover their faces was his glory, ch. xii. 41. The Lamb is the light of the new Jerusalem, Rev. xxi. 23. Christ will come in the glory of his Father, for he is the brightness of his glory. God shows his glory there, as he does his grace here, through Christ. \"The Father has given me this glory,\" though he was as yet in his low estate; but it was very true, and very near. Secondly, The felicity of the redeemed consists very much in the beholding of this glory; they will have the immediate view of his glorious person. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":809,"text":"Phil. i. 23","label":"Philippians 1:23","href":"/php/1/#v23","status":"detected"},{"at":1021,"text":"ch. xii. 41","label":"John 12:41","href":"/jhn/12/#v41","status":"detected"},{"at":1078,"text":"Rev. xxi. 23","label":"Revelation 21:23","href":"/rev/21/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.24.4","start":24,"end":24,"heading":"","excerpt":"... I shall see God in my flesh, Job xix. 26, 27. They will have a clear insight into his glorious undertaking, as it will be then accomplished; they will see into those springs of love from which flow all the streams of grace; they shall have an appropriating sight of Christ's glory (Uxor fulget radiis mariti—The wife shines with the radiance of her husband), and an assimilating sight: they shall be changed into the same image, from glory to glory.\n\n(2.) Upon what ground we are to hope for heaven; no other than purely the mediation and intercession of Christ, because he hath said, Father, I will. Our sanctification is our evidence, for he that has this hope in him purifies himself; but it is the will of Christ that is our title, by which will we are sanctified, Heb. x. 10. Christ speaks here as if he did not count his own happiness complete unless he had his elect to share with him in it, for it is the bringing of many sons to glory that makes the captain of our salvation perfect, Heb. ii. 10.\n\n4. The argument to back this request: for thou lovedst me before the foundation of the world. This is a reason, (1.) Why he expected this glory himself. Thou wilt give it to me, for thou lovedst me. The honour and power given to the Son as Mediator were founded in the Father's love to him (ch. v. 20): the Father loves the Son, is infinitely well pleased in his undertaking, and therefore has given all things into his hands; and, the matter being concerted in the divine counsels from eternity, he is said to love him as Mediator before the foundation of the world. Or, (2.) Why he expected that those who were given to him should be with him to share in his glory: \"Thou lovedst me, and them in me, and canst deny me nothing I ask for them.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":33,"text":"Job xix. 26, 27","label":"Job 19:26–27","href":"/job/19/#v26","status":"detected"},{"at":773,"text":"Heb. x. 10","label":"Hebrews 10:10","href":"/heb/10/#v10","status":"detected"},{"at":997,"text":"Heb. ii. 10","label":"Hebrews 2:10","href":"/heb/2/#v10","status":"detected"},{"at":1302,"text":"ch. v. 20","label":"John 5:20","href":"/jhn/5/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.25.1","start":25,"end":25,"heading":"The respect he had to his Father","excerpt":"1. The respect he had to his Father, v. 25. Observe,\n\n(1.) The title he gives to God: O righteous Father. When he prayed that they might be sanctified, he called him holy Father; when he prays that they may be glorified, he calls him righteous Father; for it is a crown of righteousness which the righteous Judge shall give. God's righteousness was engaged for the giving out of all that good which the Father had promised and the Son had purchased.\n\n(2.) The character he gives of the world that lay in wickedness: The world has not known thee. Note, Ignorance of God overspreads the world of mankind; this is the darkness they sit in. Now this is urged here, [1.] To show that these disciples need the aids of special grace, both because of the necessity of their work—they were to bring a world that knew not God to the knowledge of him; and also, because of the difficulty of their work—they must bring light to those that rebelled against the light; therefore keep them. [2.] To show that they were qualified for further peculiar favours, for they had that knowledge of God which the world had not.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":37,"text":"v. 25","label":"John 17:25","href":"/jhn/17/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.25.2","start":25,"end":25,"heading":"The plea he insists upon for himself","excerpt":"(3.) The plea he insists upon for himself: But I have known thee. Christ knew the Father as no one else ever did; knew upon what grounds he went in his undertaking, knew his Father's mind in every thing, and therefore, in this prayer, came to him with confidence, as we do to one we know. Christ is here suing out blessings for those that were his; pursuing this petition, when he had said, The world has not known thee, one would expect it should follow, but they have known thee; no, their knowledge was not to be boasted of, but I have known thee, which intimates that there is nothing in us to recommend us to God's favour, but all our interest in him, and intercourse with him, result from, and depend upon, Christ's interest and intercourse. We are unworthy, but he is worthy.\n\n(4.) The plea he insists upon for his disciples: And they have known that thou hast sent me; and, [1.] Hereby they are distinguished from the unbelieving world. When multitudes to whom Christ was sent, and his grace offered, would not believe that God had sent him, these knew it, and believed it, and were not ashamed to own it. Note, To know and believe in Jesus Christ, in the midst of a world that persists in ignorance and infidelity, is highly pleasing to God, and shall certainly be crowned with distinguishing glory. Singular faith qualifies for singular favours. [2.] Hereby they are interested in the mediation of Christ, and partake of the benefit of his acquaintance with the Father: \"I have known thee, immediately and perfectly; and these, though they have not so known thee, nor were capable of knowing thee so, yet have known that thou hast sent me, have known that which was required of them to know, have known the Creator in the Redeemer.\" Knowing Christ as sent of God, they have, in him, known the Father, and are introduced to an acquaintance with him; therefore, \"Father, look after them for my sake.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.26.1","start":26,"end":26,"heading":"The respect he had to his disciples","excerpt":"2. The respect he had to his disciples (v. 26): \"I have led them into the knowledge of thee, and will do it yet more and more; with this great and kind intention, that the love wherewith thou hast loved me may be in them, and I in them.\" Observe here,\n\n(1.) What Christ had done for them: I have declared unto them thy name. [1.] This he had done for those that were his immediate followers. All the time that he went in and out among them, he made it his business to declare his Father's name to them, and to beget in them a veneration for it. The tendency of all his sermons and miracles was to advance his Father's honours, and to spread the knowledge of him, ch. i. 18. [2.] This he had done for all that believe on him; for they had not been brought to believe if Christ had not made known to them his Father's name. Note, First, We are indebted to Christ for all the knowledge we have of the Father's name; he declares it, and he opens the understanding to receive that revelation. Secondly, Those whom Christ recommends to the favour of God he first leads into an acquaintance with God.\n\n(2.) What he intended to do yet further for them: I will declare it. To the disciples he designed to give further instructions after his resurrection (Acts i. 3), and to bring them into a much more intimate acquaintance with divine things by the pouring out of the Spirit after his ascension; and to all believers, into whose hearts he hath shined, he shines more and more. Where Christ has declared his Father's name, he will declare it; for to him that hath shall be given; and those that know God both need and desire to know more of him. This is fitly pleaded for them: \"Father, own and favour them, for they will own and honour thee.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":40,"text":"v. 26","label":"John 17:26","href":"/jhn/17/#v26","status":"detected"},{"at":663,"text":"ch. i. 18","label":"John 1:18","href":"/jhn/1/#v18","status":"detected"},{"at":1246,"text":"Acts i. 3","label":"Acts 1:3","href":"/act/1/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.26.2","start":26,"end":26,"heading":"Communion with God","excerpt":"[1.] Communion with God: \"Therefore I have given them the knowledge of thy name, of all that whereby thou hast made thyself known, that thy love, even that wherewith thou hast loved me, may be, not only towards them, but in them;\" that is, First, \"Let them have the fruits of that love for their sanctification; let the Spirit of love, with which thou hast filled me, be in them.\" Christ declares his Father's name to believers, that with that divine light darted into their minds a divine love may be shed abroad in their hearts, to be in them a commanding constraining principle of holiness, that they may partake of a divine nature. When God's love to us comes to be in us, it is like the virtue which the loadstone gives the needle, inclining it to move towards the pole; it draws out the soul towards God in pious and devout affections, which are as the spirits of the divine life in the soul. Secondly, \"Let them have the taste and relish of that love for their consolation; let them not only be interested in the love of God, by having God's name declared to them, but, by a further declaration of it, let them have the comfort of that interest; that they may not only know God, but know that they know him,\" 1 John ii. 3. It is the love of God thus shed abroad in the heart that fills it with joy, Rom. v. 3, 5. This God has provided for, that we may not only be satisfied with his loving kindness, but be satisfied of it; and so may live a life of complacency in God and communion with him; this we must pray for, this we must press after; if we have it, we must thank Christ for it; if we want it, we may thank ourselves.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":1216,"text":"1 John ii. 3","label":"1 John 2:3","href":"/1jn/2/#v3","status":"detected"},{"at":1306,"text":"Rom. v. 3, 5","label":"Romans 5:3","href":"/rom/5/#v3","status":"detected"},{"at":1306,"text":"Rom. v. 3, 5","label":"Romans 5:5","href":"/rom/5/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.17.26.3","start":26,"end":26,"heading":"Union with Christ in order hereunto","excerpt":"[2.] Union with Christ in order hereunto: And I in them. There is no getting into the love of God but through Christ, nor can we keep ourselves in that love but by abiding in Christ, that is, having him to abide in us; nor can we have the sense and apprehension of that love but by our experience of the indwelling of Christ, that is, the Spirit of Christ in our hearts. It is Christ in us that is the only hope of glory that will not make us ashamed, Col. i. 27. All our communion with God, the reception of his love to us with our return of love to him again, passes through the hands of the Lord Jesus, and the comfort of it is owing purely to him. Christ had said but a little before, I in them (v. 23), and here it is repeated (though the sense was complete without it), and the prayer closed with it, to show how much the heart of Christ was sent upon it; all his petitions centre in this, and with this the prayers of Jesus, the Son of David, are ended: \"I in them; let me have this, and I desire no more.\" It is the glory of the Redeemer to dwell in the redeemed: it is his rest for ever, and he has desired it. Let us therefore make sure our union with Christ, and then take the comfort of his intercession. This prayer had an end, but that he ever lives to make.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xviii.html","locus":null,"cites":[{"at":452,"text":"Col. i. 27","label":"Colossians 1:27","href":"/col/1/#v27","status":"detected"},{"at":700,"text":"v. 23","label":"John 17:23","href":"/jhn/17/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.17.1.1","start":1,"end":1,"heading":"","excerpt":"these things) He prays respecting Himself, ver. 1, 2; respecting the apostles, ver. 6, 7; and again, ver. 24, 25; respecting those about to believe, ver. 20-23; and in this prayer comprises all things which He spake from ch. xiii. 31, and sets His seal on all that He has heretofore done, having in His view the past, present, and future. The new Pentecost, now close at hand, is tacitly meant. ... Who is there that would not rejoice, that these words which Jesus spake to the Father, are extant in writing? This chapter, of all the chapters in Scripture, is the easiest in regard to the words, the most profound in regard to the ideas meant. ... and lifted up) forthwith [in continuation ... to heaven) Thither He was now directing all His thoughts. ... spake) He prays the Father, and at the same time teaches His disciples.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":43,"text":"ver. 1, 2","label":"John 17:1–2","href":"/jhn/17/#v1","status":"detected"},{"at":79,"text":"ver. 6, 7","label":"John 17:6–7","href":"/jhn/17/#v6","status":"detected"},{"at":101,"text":"ver. 24, 25","label":"John 17:24–25","href":"/jhn/17/#v24","status":"detected"},{"at":149,"text":"ver. 20-23","label":"John 17:20–23","href":"/jhn/17/#v20","status":"detected"},{"at":225,"text":"xiii. 31","label":"John 13:31","href":"/jhn/13/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.1.2","start":1,"end":1,"heading":"","excerpt":"Thy Son) By this appellation it is expressed that Jesus is to be glorified, as it is becoming that the Son should be; and for this very reason, because He is the Son. Here, in treating with (where He is having to do with) the Father, He does not call Himself the Son of Man.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.2.1","start":2,"end":2,"heading":"","excerpt":"even as) This clause answers to the former member, glorify, etc. ... power) against the enemy, who had brought into subjection all flesh. Col. i. 18, “Who hath delivered us from the power of darkness and hath translated us into.the kingdom of His dear Son.” ... etc.) This clause answers to the former member, wa, that Thy Son also may glorify ... See note on ch. vi. 37, ... all that the Father giveth Me shall come to Me [In the discourses of Jesus, what the Father gave to Him is called in the singular number and neuter gender ... all, everything: those who come to the Son Himself are described in the masculine or even in the plural, ... every one, or they. ‘The Father gave the whole mass, as it were, - in order that they all whom He gave should be one, ... one whole: this whole the Son evolves in detail, and singly (one by one) in the execution. What some would call a solecism of construction in the Greek here, really contains beneath it a divine elegance of style, which would never seem harsh to Hebrews]. ... one, one thing, ver. 11 (That they may be one) accord one with another. ... ch. vii. 3, “Go into Judea that Thy disciples also may see.” For if it were not the Future, the Evangelist would probably have written ... after the Present trays So we have djow, ton, ... used as Future Subjunctives. Comp. iva gorau, in order that there may be to them. Others read duos.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":138,"text":"Col. i. 18","label":"Colossians 1:18","href":"/col/1/#v18","status":"detected"},{"at":364,"text":"vi. 37","label":"John 6:37","href":"/jhn/6/#v37","status":"detected"},{"at":1041,"text":"ver. 11","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":1105,"text":"vii. 3","label":"John 7:3","href":"/jhn/7/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.3.1","start":3,"end":3,"heading":"","excerpt":"the alone) The Son and Holy Spirit are not excluded by this word. Comp. vos, ch. viii. 9, “Jesus was left alone, and the woman.” But those meant to be excluded are the false gods, with the idolatrous worship of which the world was crowded. And Jesus in this place speaks of Himself, as the Apostle of the Father ... whom Thou hast sent) The aspect (relation) under which (the pone upon which) Jesus Christ is to be acknowledged. His being ‘ sent,’ presupposes the Son to be one with the Pater 1§o A. ... evidently to avoid the more difficult construction, ... But Bengel’s canon holds good, “ ... as being the least likely to be due to interpolation. ABabe Vulg. ... Christ) A most open (plain) appellation, which subsequently became altogether prevalent.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":81,"text":"viii. 9","label":"John 8:9","href":"/jhn/8/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.4-5.1","start":4,"end":5,"heading":"","excerpt":"upon earth) In antithesis to ... with Thine own self, viz., in heaven, ver. 5. The earth had revolted from God. ... I have consummated [finished]) Hereby is explained the expression, I have glorified Thee. ... I had) Here He does not say, I received. He always was having it, was in possession of it; He never began to have it. ... before that the world was) In the appellation, “the world,” in this place angels also are included. Even before that the world was made, the Son was having that glory ; ver. 24, “Thou lovedst Me before the foundation of the world;” but when the world was made, that glory began to put itself forth. Herein is implied the eternity of the Son of God. The beginning of the world and of time were coincident. Whatever is before the world is before time. Whatever is before time is eternal.- ... with Thee) because there was then nothing external to God. Construe, the words with ... “ I was having with Thee.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":71,"text":"ver. 5","label":"John 17:5","href":"/jhn/17/#v5","status":"detected"},{"at":501,"text":"ver. 24","label":"John 17:24","href":"/jhn/17/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.6.1","start":6,"end":6,"heading":"","excerpt":"I have manifested) in a new and unprecedented manner ; ch. i. 18, “ No man hath seen God at any time, the ... Son who is in the bosom of the Father, He hath declared Him.’ ... Thy name, viz., that of Father: ver. 11, “ Holy Father, keep through Thine own name those,” ... whom) The apostles are meant, as in ver. 12 [Before choosing whom, Jesus had made preparation with especial prayer, Luke vi. 12, “ He went out into a mountain to pray, and continued all night in prayer to God.” After those prayers of His were finished, the Father gave them to Him. And these very persons constitute as it were the basis of the whole multitude of believers, even to the end of the world.—V. g.] ... Thine, as in ver. 9, 10, “all Mine are Thine.” They were Thine by the faith of the Old Testament. ... Thou hast given them to Me, that they may be New Testament believers.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":59,"text":"i. 18","label":"John 1:18","href":"/jhn/1/#v18","status":"detected"},{"at":208,"text":"ver. 11","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":308,"text":"ver. 12","label":"John 17:12","href":"/jhn/17/#v12","status":"detected"},{"at":388,"text":"Luke vi. 12","label":"Luke 6:12","href":"/luk/6/#v12","status":"detected"},{"at":700,"text":"ver. 9, 10","label":"John 17:9–10","href":"/jhn/17/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.7-9.1","start":7,"end":9,"heading":"","excerpt":"all things) This is taken up in the following verse, “the words, which Thou gavest Me.” ... of or from Thee) and therefore true and solid. ... they have received) by faith. ... they have believed) Thrice in this prayer faith is mentioned ; that of the apostles in this place; that of those who are about to believe through their word, in ver. 20; that of the world, ver. 21. ... for [concerning] them) Jesus prays for believers : He Himself and believers pray for the world. ... not for the world) This ought not to be taken absolutely : Comp. v. 21, 23, “ That the world may believe—know—that Thou hast sent Me.”? But what is meant is that Jesus does not pray for the world at this time, and in this place, and with these words, which were applicable to believers alone, ver. 11, 15,17. Christ says the same things in Ps. xvi. 3, 4, “ The saints that are in the earth, and the excellent in whom is all My delight ;’ and of the ungodly, “I will not take up their names into My lips.” He does not, however, exclude the world ... His prayers], when He commends the disciples chosen out of the world.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":338,"text":"ver. 20","label":"John 17:20","href":"/jhn/17/#v20","status":"detected"},{"at":366,"text":"ver. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":544,"text":"v. 21, 23","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":544,"text":"v. 21, 23","label":"John 17:23","href":"/jhn/17/#v23","status":"detected"},{"at":772,"text":"ver. 11, 15,17","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":772,"text":"ver. 11, 15,17","label":"John 17:15","href":"/jhn/17/#v15","status":"detected"},{"at":772,"text":"ver. 11, 15,17","label":"John 17:17","href":"/jhn/17/#v17","status":"detected"},{"at":819,"text":"Ps. xvi. 3, 4","label":"Psalms 16:3–4","href":"/psa/16/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.10.1","start":10,"end":10,"heading":"","excerpt":"all things that are Mine) and all persons that are Mine. ... are Thine) are “from Thee” (ver. 7), and are referred back by Me to Thee. ... Mine) because Thou hast given them to Me. ... I am glorified) They have shown themselves of such a character as that I should be glorified in them; they have recognised My glory: i.e. they believe that all things which are Mine are Thine, and Thine Mine. ... in them) in their case.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":89,"text":"ver. 7","label":"John 17:7","href":"/jhn/17/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.11.1","start":11,"end":11,"heading":"","excerpt":"are) and that too, attended with danger. ... I come to Thee) with the access that belongs to “ the great High Priest,” ver. 19, “I sanctify (consecrate) Myself” [Heb. iv. 14]. ... Holy Father) A most apposite appellation, Jude ver. 1, note.” God’s sanctity as the Father, and His holy Paternity, made the approach to Him both delightful to Christ and sure to believers, ver. 17, 19, and closed against the world, whilst it remains in its evil state. He addresses the Father by the title, Righteous Father, ver. 25. ... through or in Thine own name) that they may still continue Thine, and still answer to the name of those given by Thee to Me. ... whom) MS. with others reads 4. “o yields a most 1 Also His prayer for His murderers on the cross, Luke xxiii. 34.—E. and T. 2 Beng. here seems to refer to a note which is not to be found in the Gnomon, on Jude 1, but which he had intended to write on the reading of the Rec. Text there, ‘‘ to them that are sanctified by God the Father.” But in the note on Jude 1, he reads with AB Vulg. Syr. Memph. ... Which has no very old authority for it.—E. and T. 3 ... so also d and Cod. Fuld. of Vulg. But the other MSS., including the oldest, ... have quos, thus supporting the ov; of the Rec. Text, which is not favoured by any other of the oldest authorities —E. and T.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":119,"text":"ver. 19","label":"John 17:19","href":"/jhn/17/#v19","status":"detected"},{"at":162,"text":"Heb. iv. 14","label":"Hebrews 4:14","href":"/heb/4/#v14","status":"detected"},{"at":227,"text":"ver. 1","label":"John 17:1","href":"/jhn/17/#v1","status":"detected"},{"at":370,"text":"ver. 17, 19","label":"John 17:17","href":"/jhn/17/#v17","status":"detected"},{"at":370,"text":"ver. 17, 19","label":"John 17:19","href":"/jhn/17/#v19","status":"detected"},{"at":506,"text":"ver. 25","label":"John 17:25","href":"/jhn/17/#v25","status":"detected"},{"at":746,"text":"Luke xxiii. 34","label":"Luke 23:34","href":"/luk/23/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.11.2","start":11,"end":11,"heading":"","excerpt":"MS. (D) and the Copt. (Memph). and Goth. Versions: and in ver. 12, §, not ... is the reading of some, unless it too crept in instead of ... Jesus does not ask, that He Himself may be ‘ one’ with the Father; what He asks is that believers may be ‘one. The former unity is so by nature; the latter by grace: Therefore the latter is like the former, not equal to it. ... even as, ver. 16 and 18, and with respect to the same thing, ver. 21 [in all which passages the even as expresses similarity, not identity or equality]. ... we) So also He speaks in ver. 21, 22. ... of the same essence with the Father. Moses could not have said, in speaking of God and of himself either to God or to the people, we. Yet it does not appear that on account of this very ... it is fitting, that believers should say, in praying to the Father and the Son, Ye: a mode of expression. however, which some practical theologians use.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":58,"text":"ver. 12","label":"John 17:12","href":"/jhn/17/#v12","status":"detected"},{"at":377,"text":"ver. 16","label":"John 17:16","href":"/jhn/17/#v16","status":"detected"},{"at":429,"text":"ver. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":550,"text":"ver. 21, 22","label":"John 17:21–22","href":"/jhn/17/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.12.1","start":12,"end":12,"heading":"","excerpt":"I kept them all the time: I guarded them) Jesus settles accounts (as it were) with the Father: ... ver. 11, “ Keep through Thine own name.” What I have heretofore done, saith He, do thou hereafter: ... I was keeping, I kept the whole time, viz. by My power: pirate, I guarded, viz. by My watchfulness [The Engl. Vers. loses the distinction by translating both verbs, kept]. The same verbs occur in 1 John v. 18, 21, “ He who is begotten of God keepeth (expe?) himself;” “ Little children, guard ... yourselves from (be on your guard against) idols.\" ... none) This too has reference to the future; ch. xviii. 9, [Jesus to those apprehending Him saith, “I am He, if therefore ye seek Me, let these go their way. That the saying might be fulfilled, ‘ Of them which Thou gavest Me, have I lost none.’ ... except) A sad exception. ... The article is strongly demonstrative, “ that son of perdition ;” he of whom the prediction has been given ; who has destroyed himself, Acts i. 25, “ Judas by transgression fell, that he might go to his own place ;” for whom it would have been good that he had not been born. He does not name Judas. Comp. Ps. xvi. 4, “I will not take up their names into my lips.” We indeed shall have to render an account of the individuals whom we have suffered to be lost by our neglect. ... the Scripture) Of such moment is the Scripture, that Christ Himself, even in His address to the Father, appeals to it.—V. g.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":99,"text":"ver. 11","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":398,"text":"1 John v. 18, 21","label":"1 John 5:18","href":"/1jn/5/#v18","status":"detected"},{"at":398,"text":"1 John v. 18, 21","label":"1 John 5:21","href":"/1jn/5/#v21","status":"detected"},{"at":602,"text":"xviii. 9","label":"John 18:9","href":"/jhn/18/#v9","status":"detected"},{"at":967,"text":"Acts i. 25","label":"Acts 1:25","href":"/act/1/#v25","status":"detected"},{"at":1137,"text":"Ps. xvi. 4","label":"Psalms 16:4","href":"/psa/16/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.13-14.1","start":13,"end":14,"heading":"","excerpt":"but) In antithesis to, I was with them. He now saith, I come to Thee. ... I speak) Without doubt the disciples were hearing Him whilst He was speaking. ... in the world) already now, before My departure. ... that they may have) whilst I teach them and pray for them. ... My joy) 11, note [“ the joy which I have at My departure to the Father, a joy flowing from love”]. ... and) The things connected are, to receive the word of God, and, to be hated by the world.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.15-16.1","start":15,"end":16,"heading":"","excerpt":"that Thou shouldest take them out) now; for hereafter, I will or wish it, ver. 24. ... from the evil) This means the Wicked one, ... under (in) whom the world lieth; who “is in the world,” 1 John iv. 4. The world is estranged from the truth: ver. 17.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":74,"text":"ver. 24","label":"John 17:24","href":"/jhn/17/#v24","status":"detected"},{"at":189,"text":"1 John iv. 4","label":"1 John 4:4","href":"/1jn/4/#v4","status":"detected"},{"at":242,"text":"ver. 17","label":"John 17:17","href":"/jhn/17/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.17-18.1","start":17,"end":18,"heading":"","excerpt":"sanctify) claim wholly to Thyself. ... Thou hast sent) The foundation of the sending is the ‘sanctification? ch. x. 36,“ Him whom the Father hath sanctified, and sent into the world.” ... I have sent) I have commenced to send, I have bestowed the apostleship [ch. xx. 21, “As the Father hath sent Me, even so send I you;” Matth. xxviii. 19, “Go ye, and teach all nations,” etc. ; Mark xvi. 15].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":113,"text":"x. 36","label":"John 10:36","href":"/jhn/10/#v36","status":"detected"},{"at":264,"text":"xx. 21","label":"John 20:21","href":"/jhn/20/#v21","status":"detected"},{"at":380,"text":"Mark xvi. 15","label":"Mark 16:15","href":"/mrk/16/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.19.1","start":19,"end":19,"heading":"","excerpt":"I sanctify Myself) I dedicate and consecrate Myself wholly to Thee. They are going out into the world for My sake; I, moreover, am going to Thee, also for their good. An Euphemism, appropriate to the love of Christ: I sanctify Myself, in enduring death, and that the death of the cross. ... sanctified) It is of such as these, and of them only, that the Canonisation is truly being made by the Lord Himself: 1 Pet. ii. 18, “ Christ hath once suffered ... sins, the Just for the unjust, to bring us to God ;” 2 Cor. v. 15, “He died for all, that they who live should not henceforth live unto themselves, but unto Him who died for them and rose again.” ... in [through] the truth) even though it may not appear externally. This is contrasted with ceremonial sanctimony.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":408,"text":"1 Pet. ii. 18","label":"1 Peter 2:18","href":"/1pe/2/#v18","status":"detected"},{"at":508,"text":"2 Cor. v. 15","label":"2 Corinthians 5:15","href":"/2co/5/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.20.1","start":20,"end":20,"heading":"","excerpt":"but also) Christ, the Wisdom, is ... the Preacher in the congregations (Ecclesiastes; Ps. xl. 9, xxii. 25). ... for them who shall believe) Those about to believe, in this passage, come under the name of believers. In a similar manner, it is said in ver. 22, [ have given them glory; with which comp. ch. xi. 52, “ Not for that nation only, but that He should gather in one the children of God that were scattered abroad.”—V. g.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":86,"text":"Ps. xl. 9","label":"Psalms 40:9","href":"/psa/40/#v9","status":"detected"},{"at":97,"text":"xxii. 25","label":"Psalms 22:25","href":"/psa/22/#v25","status":"detected"},{"at":250,"text":"ver. 22","label":"John 17:22","href":"/jhn/17/#v22","status":"detected"},{"at":305,"text":"xi. 52","label":"John 11:52","href":"/jhn/11/#v52","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.21.1","start":21,"end":21,"heading":"","excerpt":"that they all) So, iva dow, that they may be, in ver. 22, 23. ... all) who believe through the word of the apostles. [Those being included in the meaning, who were led to the faith not by the ministry of those Twelve; for instance, Paul, and the multitude won over by him.—V. ... The same blessedness is obtained for all believers as was for the apostles. ... that also) iva, that, is here repeated, as if after a parenthesis, from the beginning of the verse. ... one in us) in us, add emphasis to that ... may believe) when it shall see believers full of us [filled with the abiding Spirit of the Father and the Son]. There follows by gradation, ... may know, in ver. 23. Comp. ver. 8, “ They have known surely that I came out from Thee, and they have believed.” With the world, the first stamina (groundwork) of faith precede the further and fuller knowledge, which follow. With actual believers, full faith follows close upon solid knowledge.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":49,"text":"ver. 22, 23","label":"John 17:22–23","href":"/jhn/17/#v22","status":"detected"},{"at":664,"text":"ver. 23","label":"John 17:23","href":"/jhn/17/#v23","status":"detected"},{"at":679,"text":"ver. 8","label":"John 17:8","href":"/jhn/17/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.22-24.1","start":22,"end":24,"heading":"","excerpt":"the glory) The glory of the Only-begotten shines forth through the believing sons of God. ... I have given) Oh! how great is the majesty of Christians! I have given, already, although secretly. ... I) viz. am. ... in one) being brought on to perfect unity. ... whom) He returns to the apostles: in ver. 25, these ... I will) He had said in ver. 9, 15, 20, ... I ask; now His language assumes an increase in force. It is to be interpreted, I will; for, I would desire, is too weak a rendering. Jesus asks with the right of a claim, and demands with confidence, as the Son, not a servant. Comp. Ps. ii. 8, “Ask of Me, and I shall give Thee,” etc.; Mark x. 35, James and John say, “Master, we would ... that Thou shouldest do for us whatsoever we shall desire ;” vi. 25, the daughter of Herodias to Herod, “I will ... that thou give me forthwith.” [In a different tone from what He used in behalf of Himself at the Mount of Olives, Matt. xxvi. 39, “ Let this cup pass from Me: nevertheless not as I will, but as Thou wilt.” ... that they may behold, viz. in enjoying it. ... before) Construe with, Thou lovedst Me. The economy of salvation flows from eternity to eternity. Between eternity and the foundation of the world no intervening period is admissible (is given). For in the beginning God created, etc. [ver. 5].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":298,"text":"ver. 25","label":"John 17:25","href":"/jhn/17/#v25","status":"detected"},{"at":340,"text":"ver. 9, 15, 20","label":"John 17:15","href":"/jhn/17/#v15","status":"detected"},{"at":340,"text":"ver. 9, 15, 20","label":"John 17:20","href":"/jhn/17/#v20","status":"detected"},{"at":340,"text":"ver. 9, 15, 20","label":"John 17:9","href":"/jhn/17/#v9","status":"detected"},{"at":593,"text":"Ps. ii. 8","label":"Psalms 2:8","href":"/psa/2/#v8","status":"detected"},{"at":646,"text":"Mark x. 35","label":"Mark 10:35","href":"/mrk/10/#v35","status":"detected"},{"at":929,"text":"Matt. xxvi. 39","label":"Matthew 26:39","href":"/mat/26/#v39","status":"detected"},{"at":1307,"text":"ver. 5","label":"John 17:5","href":"/jhn/17/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.17.25-26.1","start":25,"end":26,"heading":"","excerpt":"He did so, for instance, ch. xx. 17, “TI ascend unto My Father and your Father ;” with which comp. Heb. ii. 12, “I will declare Thy name unto My brethren; in the midst of the Church will I sing praise unto Thee.” ... Thy name) as Father, a most loving ... i.e. Thou and Thy love ; and I and My love. ... may be in them) that Thou mayest love them in themselves with the same love wherewith Thou lovest Me: that their heart may be the theatre and scene wherein is to be exercised this love.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":29,"text":"xx. 17","label":"John 20:17","href":"/jhn/20/#v17","status":"detected"},{"at":99,"text":"Heb. ii. 12","label":"Hebrews 2:12","href":"/heb/2/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.17.1.1","start":1,"end":1,"heading":"These words spake Jesus","excerpt":"The chapter we have now begun is the most remarkable in the Bible. It stands alone, and there is nothing like it. A few introductory remarks will not be out of place.\n\nHenry remarks that this was a prayer after sermon, a prayer after sacrament, a family prayer, a parting prayer, a prayer before a sacrifice, a prayer which was a specimen of Christ's intercession.\n\nWe have here the only long prayer of the Lord Jesus, which the Holy Ghost has thought good to record for our learning.\n\nThat He often prayed we know well ; but this is the only prayer reported. We have many of His sermons, parables, and conversations ; but only this prayer.\n\nWe have here the prayer of one who spake as never man spake, and prayed as never man prayed, — the prayer of the second Person in the Trinity to the Father : the prayer of one whose office it is, as our High Priest, to make intercession for His people.\n\nWe have a prayer offered up by the Lord Jesus on a specially interesting occasion, — just after the Lord's Supper, — just after a most striking discourse, — ^just before His betrayal and crucifixion,— ^just before the disciples forsook Him and fled, — just at the end of His earthly ministry.\n\nWe have here a prayer which is singularly full of deep and profound expressions ; so deep, indeed, that we have no line to them. The wisest Christian will always confess that there are things here which he cannot fully explain.\n\nThe Bible reader who attaches no weight to such considerations as these must be in a very strange state of mind.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.1.2","start":1,"end":1,"heading":"","excerpt":"Augustine remarks, \" The prayer which Christ made for us. He hath also made known to us. Being so great a Master, not only what He saith in discoursing to the disciples, but also what He saith to the Father in praying for them, is their edification.\"\n\nCalvin remarks, \" Doctrine has no power, unless efficacy is imparted to it from above. Christ holds out an example to teachers, 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 labor fruitful.\"\n\nBullinger remarks that it was the duty of the Jewish priest to pray for the people, as well as to offer sacrifice for them.\n\nAbout the place where this prayer was offered we know nothing certain. Some, as Alford, have conjectured that it was in the upper room where the Lord's Supper was held. This, however, seems inconsistent with \"Arise, let us go hence.\" (Ch. xiv. 3L) It seems more likely that it was prayed in some quiet place outside the walls, before our Lord \" crossed the brook Cedron.\" (John xviii. 1.) One thing at least is almost certain. It is a totally different prayer from that which our Lord prayed in the Garden of Gethsemane, although Rupertus asserts it was the same.\n\nAbout the hearers of this prayer, there seems no reason to doubt that all the eleven apostles were present, and all heard it. All heard the discourses of the last three chapters, and I cannot see why all should not have heard the concluding prayer.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":914,"text":"xiv. 3","label":"John 14:3","href":"/jhn/14/#v3","status":"detected"},{"at":1048,"text":"John xviii. 1","label":"John 18:1","href":"/jhn/18/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.1.3","start":1,"end":1,"heading":"","excerpt":"About the general plan and order and arrangement of the prayer, I decline to express any opinion, thinking it more reverent not to define too closely such a matter. We can all see at a glance that our Lord prays about Himself, prays about the disciples, and prays about those who were after to be disciples. But it is best to pause here, and not to dissent and analyze and systematize too minutely such a prayer. One thing only may be remarked, and that is, the singular frequency with which \" the world \" is mentioned. The phrase occurs no less than nineteen times.\n\nI conclude these introductory observations by advising all who wish to study thoroughly this wonderful chapter of Scripture, to consult, if they can, the following works specially devoted to the elucidation of it : viz., \" Manton's Sermons on Seventeenth John,\" 400 folio pages ; \" George Newton's Exposition of Seventeenth John,\" 560 pages folio ; and \" Burgess's Expository Sermons on Seventeenth John,\" 700 pages folio. These three books, having been written by Puritans 200 years ago, are ignored by some and despised by others. I simply venture the remark, that he who cares to examine them will find that they richly repay perusal. Manton's work especially will bear a comparison with anything written on this chapter since his days. It is curious that the other prayer, commonly called the \" Lord's Prayer,\" has been frequently made the subject of books and expositions, while this much larger \" prayer\" has been comparatively little handled.\n\nMelancthon says, \" There is no voice which has ever been heard, either in heaven or earth, more exalted, more holy, more fruitful, more sublime, than this prayer.\n\nLuther says, \" In proportion as this prayer sounds plain and simple, it is in reality deep, rich, and wide, that which none can fathom.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.1-8.1","start":1,"end":8,"heading":"JOHN XVII. 1—8.","excerpt":"We should notice, firstly, in these verses, what a glorious account they contain of our Lord Jesus Christ's office and dignity. We read that the Father has \" given Him power over all flesh, that He should give eternal life.\" The keys of heaven are in Christ's hands. The salvation of every soul of mankind is at His disposal. — We read, furthermore, that \" it is life eternal to know the only true God, and Jesus Christ whom He has sent.\" The mere knowledge of God is not sufficient, and saves none. We must know the Son as well as the Father. Go i known without Christ is a Being whom we can only fear, and dare not approach. It is \" God in Christ, reconciling the world unto Himself,\" who alone can give to the soul life and peace. — We read, furthermore, that Christ \" has finished the work which the Father gave Him to do.\" He has finished the work of redemption, and wrought out a perfect righteousness for His people. Unlike the first Adam, who failed to do God's will and brought sin into the world, the second Adam has done all, and left nothing undone that He came to do. — Finally, we read that Christ \" had glory with the Father before the world was.\" Unlike Moses and David, He existed from all eternity, long before He came into the world ; and He shared glory with the Father, before He was made flesh and born of the Virgin Mary.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.2.1","start":2,"end":2,"heading":"As thou hast given him power, &c.","excerpt":"The Greek of part of this verse is peculiar, as it contains a nominative absolute ; and a literal translation seems impossible. It would be, \" That with regard to all that body or thing which Thou hast given Him, He should give eternal life to them.\" There seems a distinction between the whole body and the particular individual members. The body is given to Christ, in the mass, from all eternity. The members of that body are called in time, separately and one by one, and eternal life given to them.\n\nThere certainly seems a connection between this verse and the concluding clause of the preceding verse. \" Let Thy Son glorify Thee by saving souls, even as Thou hast appointed He should do, seeing that Thou hast given Him power and authority over all flesh, to give eternal life to all the members of that mystical body which Thou hast given Him.\"\n\nWhen we read here of \" the Father giving power to the Son,\" we must carefully remember that it is not the giving of a superior to an inferior. It signifies that arrangement in the counsels of the eternal Trinity, by which the Father gives to the Son especially the carrying out of the work of redemption. Newton thinks the \" power\" includes the dignity of judgment at the last day, as in John v. 22.\n\nThe expression \"all flesh\" seems to me, as it does to Augustine, Bullinger, Newton, and others, to denote all mankind. All are not saved, but Christ has power and authority over all. Some confine it to the \" elect,\" but I cannot see the force of their argument. To my eyes it is like John iii. 16, where \" world \" and \" believers \" are in contradistinction. So it seems here, \" all flesh \" and \" given ones.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1242,"text":"John v. 22","label":"John 5:22","href":"/jhn/5/#v22","status":"detected"},{"at":1539,"text":"John iii. 16","label":"John 3:16","href":"/jhn/3/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.2.2","start":2,"end":2,"heading":"","excerpt":"Chrysostom thinks that the phrase \" all flesh \" had special reference to the calling of the Gentiles into the Church ; and that our Lord meant that henceforward He was to be \" Saviour of Gentiles as well as Jews.\"\n\nThe phrase \"eternal life \" includes everything that is necessary to the complete salvation of a soul, — the life of justification, sanctification, and final glory.\n\nThe Son gives \" eternal life \" to none but those who are \" given to Him,\" in the everlasting counsels of the Trinity, from all eternity. Who these are man cannot say. \" Many of the given ones,\" says Traill, \" do not for a long time know it.\" All are invited to repent and believe, without distinction. No one is warranted in saying, \" I was not given to Christ, and cannot be saved.\" But that the last day will prove that none are saved except those given to Christ by the Father, is clear and plain.\n\nPoole remarks, \" We need not ascend up to heaven to search the rolls of the eternal counsels. All whom the Father hath given to Christ shall come to Christ ; and not only receive Him as Priest, but give themselves up to be ruled and quickened by Him. By such a receiving of Christ we shall know whether we are of the number of those that are given to Christ.\"\n\nTraill remarks, \" This giving of men to the Son to be redeemed and saved is the same thing with election and predestination.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.3.1","start":3,"end":3,"heading":"And this is life eternal, &c.","excerpt":"This verse is mercifully given to us by our Lord as a description of saved souls. \" The secret of possessing eternal life, — of being justified and sanctified now, and glorified hereafter, — consists simply in this : in having a right saving knowledge of the one true God, and of that Jesus Christ whom He has sent to save sinners.\" In short, our Lord declares that he who rightly knows God and Christ is the man who possesses eternal life.\n\nOf course we must distinctly understand that mere headknowledge, like that of the devil, is not meant by our Lord in this verse. The knowledge He means is a knowledge which dwells in the heart and influences the life. A true saint is one who \" knows the Lord.\" To know God on the one hand — His holiness, His purity. His hatred of sin ; and to know Christ on the other hand — His redemption, His mediatorial office. His love to sinners, — are the two grand foundations of saving religion.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.3.2","start":3,"end":3,"heading":"","excerpt":"Right knowledge after all lies at the root of all vital Christianity, as light was the beginning of creation. We need to be \" renewed in knowledge.\" (Col. iii. 10.) We must know what we believe, and we cannot properly worship an unknown God, Do we know God, and do we know Christ aright ? are the two great questions to be considered. God known out of Christ is a consuming fire, and will fill us with fear only. Christ known without God will not be truly valued : we shall see no meaning in His Cross and passion. To see clearly at the same time a holy, pure, sin-hating God, and a loving, merciful, sin-atoning Christ, is the very A B C of comfortable religion. In short, it is life eternal to know rightly God and Christ. \" To know God without Christ,\" says Newton, \" is not to know Him savingly.\"\n\nTraill remarks, \" The secret moth and poison in many people's religion is, that it is not Christianity at all. God out of Christ is a consuming fire ; God not worshipped in Christ is an idol ; all hopes of acceptance out of Christ are vain dreams ; a heaven out of Christ is little better than the Turk's paradise.\"\n\nThe Greek of the phrase, \" that they might know,\" would have been better rendered, \" to know.\" It is the same phrase that is so rendered in John iv. 34 : \" My meat is to do the will.\" Literally, this is, \" My meat is that I may do the will.\"\n\nLet us learn that knowledge is the chief thing in religion, though we must not make it an idol. Most wicked men are what they are because they are ignorant. Godly people are often described in Scripture by one single phrase : \" They know God.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":150,"text":"Col. iii. 10","label":"Colossians 3:10","href":"/col/3/#v10","status":"detected"},{"at":1259,"text":"John iv. 34","label":"John 4:34","href":"/jhn/4/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.3.3","start":3,"end":3,"heading":"","excerpt":"The argument which Arians and Socinians have always loved to found on this verse appears to me extremely weak. Their idea, that our Lord did not lay claim to divinity, because He speaks of the Father as the \" only true God,\" is foolish and unreasonable. Chrysostom, Cyril, Toletus, and others, remark very sensibly, that the word \" only \" was not meant to exclude the Son and the Holy Ghost, but only those idols and false gods with which the heathen religions had filled the earth when Christ appeared. The very fact that eternal life consists in knowing not only God, but Christ, goes far to prove Christ's divinity.\n\nManton remarks that the expression in this verse had a twofold object ; firstly, to exclude the idols and false gods ; and secondly, to show the order and economy of salvation.\"\n\nLet us note that this is the only place in the New Testament where our Lord calls Himself \" Jesus Christ.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.4.1","start":4,"end":4,"heading":"I have glorified thee on the earth","excerpt":"The meaning of these words I take to be this. \" I have now glorified Thee during my life on earth by keeping Thy law perfectly, so that Satan can find no defect or blemish in Me, — by witnessing faithfully to Thy truth in opposition to the sins and false teaching of the Jews, — by showing Thee and Thy mind towards man in a way that was never known before.\"\n\n[I have finished the work...to do.] The meaning of these words I take to be this. \" I have completed the work of redemption which Thou didst send Me into the world to accomplish,— My death and resurrection being so near that to all intents and purposes it is finished.\"\n\nOn the use of the past tense here instead of the future, Augustine remarks, \"Christ saith He has finished that which He most surely knows He will finish. Thus long before in prophecy he used verbs of past tense, when that which He said was to come to pass after many years. ' They pierced,' says He, * my hands and my feet : ' not they will pierce.\" (Psalm xxii. 16.)\n\nIt has been truly remarked that Christ alone, of all born of woman, could say literally \" I have finished the work Thou gavest Me to do.\" He did what the first Adam failed to do, and all the saints in every age fail to do : He kept the law perfectly, and by so keeping it brought in everlasting righteousness for all them that believe. Yet here is the model we ought to keep before our eyes continually. We must aim to finish the work our Father appoints for us, whether great or small.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":982,"text":"Psalm xxii. 16","label":"Psalms 22:16","href":"/psa/22/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.4.2","start":4,"end":4,"heading":"","excerpt":"Musculus remarks, that true godly obedience is to be seen not merely in doing such work as we arbitrarily take up, but in doing such work as God appoints us to do.\n\nIt admits of doubt, whether there is not a latent reference in the end of this verse to Daniel's prophecy, that Messiah would \" finish transgression, make an end of sins, make reconciliation for iniquity, and bring in everlasting righteousness.\" (Dan. ix. 34.)\n\nLet it be carefully noted that Christ's redeeming work on earth was \" work which the Father gave Him to do.\" He was the Person commissioned in the counsels of the everlasting Trinity to do this work.\n\n\" On the earth \" must include the whole period of Christ's incarnation, from His birth until His ascension. During all that period He glorified the Father by perfect unvarying holiness.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":412,"text":"Dan. ix. 34","label":"Daniel 9:34","href":"/dan/9/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.5.1","start":5,"end":5,"heading":"And now, O Father, glorify thou me","excerpt":"Having briefly recited His work on earth, or, as it were, rendered an account of His ministry, our Lord now repeats the one prayer with which He began : \" Glorify Me.\" The meaning of this verse I take to be as follows : \" Father, my earthly work being now finished, I ask to be restored to that heavenly glory which in an unspeakable manner I had with Thee, as one of the co-equal and undivided Trinity, long before this world existed. The period of my humiliation and self-imposed weakness being accomplished, let Me once more share Thy glory, and sit with Thee on Thy throne as I did before my incarnation.\"\n\nIt is needless to say that the things asked in this prayer, both here and elsewhere, are very deep, and reach far beyond man's understanding. The glory which the Son had with the Father, in the time before the creation of the world, is a matter passing our comprehension. But the pre-existence of Christ, the doctrine that Father and Son are two distinct persons, and the equal glory of the Father and the Son, are at any rate taught here very plainly. It seems perfectly impossible to reconcile the verse with the Socinian theory, — that Christ was a mere man, like David or Paul, and did not exist before He was born at Bethlehem.\n\nLet us also learn the practical lesson, that a prayer for glory comes best from those who have done work upon earth for God. A lazy wish to go to glory without working is not according to Christ's example.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.6.1","start":6,"end":6,"heading":"have manifested thy name","excerpt":"In this part of the prayer our Lord begins to speak of His believing people : directly of the eleven apostles, but indirectly and partially of all believers in every age. And the rest of the prayer from this point is entirely taken up with the case of the disciples.\n\nThe sentence before us means, \" I have made known Thyself, Thy character, and Thine attributes to my disciples.\" The word \" name \" is continually used in this sense in the Bible. Thus : Psalm xxii. 22 ; lii. 9 ; cxix. 55 ; Is. xxvi. 8 ; Acts ix. 14 ; Prov. xviii. 10. A right knowledge of God the Father was the first thing which Christ revealed and taught to His disciples.\n\nBurgon remarks, \" The word name is here used in that large signification, so well known to readers of Scripture, whereby it is made to stand for God himself. (Psalm xx. I.) The evangelist says, \" They shall call His name Emmanuel ;\" meaning, that our Saviour would be what the name Emmanuel means : viz, ' God with us.' As often thus as our Lord made known to men the mind and will of the eternal Father, so often did He manifest His name.\"\n\nTraill remarks, \" What is the Father's name ? Many think they know it, to whom Christ never revealed it. If you ask them whether they know Christ's Father's name, they have a ready answer. He is the first Person in the Trinity. He is the Almighty, the maker and ruler of heaven and earth. Yes :. but this is the name of God only, and that in general ! The name of Christ's Father is that name and discovery of God wherein He stands related to the Son.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":454,"text":"Psalm xxii. 22","label":"Psalms 22:22","href":"/psa/22/#v22","status":"detected"},{"at":471,"text":"lii. 9","label":"Psalms 52:9","href":"/psa/52/#v9","status":"detected"},{"at":480,"text":"cxix. 55","label":"Psalms 119:55","href":"/psa/119/#v55","status":"detected"},{"at":505,"text":"Acts ix. 14","label":"Acts 9:14","href":"/act/9/#v14","status":"detected"},{"at":519,"text":"Prov. xviii. 10","label":"Proverbs 18:10","href":"/pro/18/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.6.2","start":6,"end":6,"heading":"unto the men...gavest them me","excerpt":"In this sentence our Lord describes His disciples. He calls them \" men whom the Father gave Him out of the world, — men who were the elect children of the Father, and whom the Father committed and entrusted to His care as to a good Shepherd.\" Lampe thinks that \" men \" are emphatically mentioned here to the seclusion of angels.\n\nBelievers are \" given \" to Christ by the Father, according to an everlasting covenant made and sealed, long before they were born ; and taken out from the world, by the calling of the Spirit, in due time. They are the Father's peculiar property, as well as the property of the Son. They were of the world, and nowise better than others. Their calling and election out of the world to be Christ's people, and not any foreseen merit of their own, is the real foundation of their character.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.6.3","start":6,"end":6,"heading":"","excerpt":"These are deep things, things to be read with peculiar reverence, because they are the words of the Son addressed to the Father, and handling matter about believers, which the Eternal Trinity alone can handle with positiveness and certainty. Who those are who are given to Christ by the Father, we can only certainly know by outward evidences. But that all believers are so given by the Father, predestined, elect, chosen, called by an everlasting covenant, and their names and exact number known from all eternity, is truth which we must reverently believe, and never hesitate to receive. So long as we are on earth we have to do with invitations, promises, commands, evidences, and faith ; and God's election never destroys our responsibility. But all true believers, who really repent and believe and have the Spirit, may fairly take comfort in the thought, that they were known and cared for and given to Christ by an eternal covenant, long before they knew Christ or cared for Him. It is an unspeakable comfort to remember that Christ cares for that which the Father has given Him.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.7.1","start":7,"end":7,"heading":"","excerpt":"Now they have known, etc.] In this verse our Lord proceeds to give an account of His disciples. The meaning seems to be, \" They have now attained such a degree of knowledge, that they know that the words they have heard and the works they have seen from Me, are words and works given Me to speak and do by Thee.\"\n\nThe idea is that they know my mission to be divine. \" They know that Thou hast sent Me to be the Messiah, and hast commissioned Me to speak and act as I have done.\"\n\nHere, as elsewhere, it is striking to observe how Jesus dwells on a right knowledge of the Father as the great truth which He came into the world to reveal.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.8.1","start":8,"end":8,"heading":"For I have given...words...gavest me","excerpt":"In this sentence our Lord declares what He had done in teaching His disciples : He had given them the words, doctrines or truths, which the Father had given Him to proclaim to the world. The words which our Lord spoke, and the works which He did, were both alike given Him by the Father to speak and to do, in the eternal counsels of the Trinity about man's salvation.\n\nFor the peculiar use of the phrase, \" words,\" to denote the truths or doctrines taught by our Lord, see John iii. 34 ; vi. 68 ; xii. 48 ; xiv. 10. Specially we should remark Peter's saying, \" Thou hast the words of eternal life.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":474,"text":"John iii. 34","label":"John 3:34","href":"/jhn/3/#v34","status":"detected"},{"at":489,"text":"vi. 68","label":"John 6:68","href":"/jhn/6/#v68","status":"detected"},{"at":498,"text":"xii. 48","label":"John 12:48","href":"/jhn/12/#v48","status":"detected"},{"at":508,"text":"xiv. 10","label":"John 14:10","href":"/jhn/14/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.8.2","start":8,"end":8,"heading":"they have received, &c.","excerpt":"Our Lord here declares three remarkable things about His disciples. They had willingly received and embraced the truths He brought them from the Father. They had known and acknowledged that their Master came from God the Father. They believed and were persuaded that the Father sent Him to be the Messiah. And all this had taken place when the vast majority of their countrymen neither acknowledged nor believed anything of the kind.\n\nWe should carefully note the high character given to the disciples by our Lord. It seems wonderful, at first sight, when we remember their many defects in faith and knowledge, that our Lord should commend them for \" knowing\" and \" believing.\" Yet when we think of their immensely difficult position, and the opposition they had to meet, we shall see it was no light matter to believe at all. It is after all a very comfortable reflection that our Lord does not despise weak grace ; and that He honors reality and sincerity of faith, although it may be very small. Believers make a better appearance in heaven than they do upon earth.\n\nThe word rendered \" surely \" is literally \" truly.\" It is translated \"surely\" in Matt. xxvi. 73; Mark xiv. 70. The idea is, \" They have known for a sure and undoubted truth.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1151,"text":"Matt. xxvi. 73","label":"Matthew 26:73","href":"/mat/26/#v73","status":"detected"},{"at":1167,"text":"Mark xiv. 70","label":"Mark 14:70","href":"/mrk/14/#v70","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.8.3","start":8,"end":8,"heading":"","excerpt":"Manton observes, \" The faith of the Apostles was weak. They had but a confused view of Christ's Godhead and eternal generation. They knew little of His death, were filled with the thought of a terrene kingdom and a pompous Messiah, and understood not His prediction of His death and passion. Though they knew Him to be the Redeemer and Saviour of the world, yet the manner of His death and passion they knew not. ' We trusted that it had been He that should have redeemed Israel.' Yet observe how Christ commendeth their weak faith I Certainly lie loveth to encourage poor sinners, when He praiseth their mean and weak beginnings.\"\n\nTraill observes, \" Christ tells all the good He can of His disciples, and covers their failings. How poorly had they received Christ's Word ! How weak and staggering was their faith ! How oft had Christ reproved them sharply for their unbelief and other faults ! Yet not a word of all this in Christ's representing them to His Father ! This is the constant, gracious way of our High Priest. He makes no mention of His Israel's faults in heaven, but for their expiation.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.9.1","start":9,"end":9,"heading":"pray for them, &c.","excerpt":"In this verse our Lord begins that part of His prayer which is specially intercessory, and proceeds to name things which He asks for His disciples, from this point down to the end of the chapter. It may be convenient to remember that the things He asks may be divided under four heads. He prays that His disciples may be (a) kept, (b) sanctified, (c) united, (d) and be with Him in glory. Four more important things cannot );e desired for believers.\n\nTo say, as some have said, that our Lord's intercessory prayer is an exact specimen of what He does in heaven as our High Priest, is straining: a point, and going too far. To suppose that the Son literally asks things of the Father by prayer in heaven, is in my judgment unreasonable, and a very limited, narrow view of Christ's intercession. We are reading a prayer made by our Lord during the time of His earthly ministry, before His ascension and session at God's right hand ; and we are not reading an account of what He does for us, as our Priest, within the veil. Let it suffice us to believe that the intercession of this chapter exhibits accurately Christ's mind toward believers. His desires for believers, the active interest He takes in believers, and the graces He would fain see in believers. Above all, let us believe that if we seek for ourselves the same four things that Jesus here names, we have a Friend in heaven who will take care that we do not seek in vain and will make our prayer effectual.\n\nThere are two interpretations of our Lord's meaning, when He speaks of praying for the disciples, and \" not praying for the world.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.9.2","start":9,"end":9,"heading":"","excerpt":"Some, as Bengel and Alford, think that our Lord meant, \"At this present moment I pray specially for my disciples, and not for the world.\" They will not admit that our Lord does not pray and intercede in any way for the wicked and unbelieving ; and they quote with some show of reason His prayer at the crucifixion for His murderers, — \" Father, forgive them.\" (Luke xxiii. 34.)\n\nOthers, as Hutcheson and Lampe, think that our Lord meant, \"I pray specially for my disciples, because now and always it is their special privilege to be prayed for and interceded for by Me.\" The advocates of this view maintain that it is derogatory to our Lord's honor to suppose that He can ever ask anything in vain ; and that His intercession specially belongs to \" those who come unto God by Him.\" (Heb. vii. 25.)\n\nThe point in dispute is a nice and delicate one, and will probably never be settled. On the one hand we must take care that we do not forget that our Lord Jesus Christ does take a special interest in His believing people, and does do special things for them which He does not do for the wicked and unbelieving. — On the other hand we must not forget that our Lord pities all, cares for all, and has provided salvation sufficient for all mankind. There is no escaping the text which says of the wicked that they \" deny the Lord that bought them.\" (2 Peter ii. 1.) The most fair and honest interpretation of the text, \" God so loved the world \" (John iii. 16), is to regard \" the world \" as meaning all mankind.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":361,"text":"Luke xxiii. 34","label":"Luke 23:34","href":"/luk/23/#v34","status":"detected"},{"at":783,"text":"Heb. vii. 25","label":"Hebrews 7:25","href":"/heb/7/#v25","status":"detected"},{"at":1346,"text":"2 Peter ii. 1","label":"2 Peter 2:1","href":"/2pe/2/#v1","status":"detected"},{"at":1443,"text":"John iii. 16","label":"John 3:16","href":"/jhn/3/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.9.3","start":9,"end":9,"heading":"","excerpt":"The whole dispute turns, as is often the case in such disputes, on the meaning we put on a word. If by \"intercession\" we mean vaguely and generally the whole mediatorial work of Christ on behalf of mankind, it is then true that Christ intercedes for all, both good and bad ; and this text before us must mean, \" I pray at this moment specially for my people, and am only thinking of them.\" — If, on the other hand, we mean by \" intercession \" that special work which Christ does for His people, in order to carry them to heaven, after calling, pardoning, justifying, renewing, and sanctifying them, it is then plain that Christ intercedes for none but believers, and that the words before us mean, \" I pray now, as always, specially for my disciples, and not for the world.\"\n\nIf I must give an opinion, I must own that I decidedly hold the second or last view of which I have spoken. I believe that Christ never, in the fullest sense of the word, \" makes intercession \" for the wicked. I believe that such intercession is a peculiar privilege of the saints, and one grand reason of their continuance in grace. They stand, because there is One in heaven who actively and effectually intercedes.\n\nI will give place to no one in maintaining that Jesus loves all mankind, came into the world for all, died for all, provided redemption sufficient for all, calls on all, invites all, commands all to repent and believe ; and ought to be offered to all — freely, fully, unreservedly, directly, unconditionally — without money and without price. If I did not hold this, I dare not get into a pulpit, and I should not understand how to preach the Gospel.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.9-16.1","start":9,"end":16,"heading":"JOHN XVII. 9—16.","excerpt":"We learn, for one thing, that the Lord Jesus does things for His believing people which He does not do for the wicked and unbelieving. He helps their souls by special intercession. He says, \" I pray for them: I pray not for the world, but for them which Thou hast given Me.\"\n\nThe doctrine before us is one which is specially hated by the world. Nothing gives such offence, and stirs up such bitter feeling among the wicked, as the idea of God making any distinction between man and man, and loving one person more than another. Yet the world's objections to the doctrine are, as usual, weak and unreasonable. Surely a little reflection might show us that a God who regarded good and bad, holy and unholy, righteous and unrighteous, with equal complacency and favor, would be a very strange kind of God ! The special intercession of Christ for His saints is agreeable to reason and to common sense.\n\nOf course, like every other Gospel truth, the doctrine before us needs careful statement and Scriptural guarding. On the one hand, we must not narrow the love of Christ to sinners, and on the other we must not make it too broad. It is true that Christ loves all sinners, and invites all to be saved ; but it is also true that He specially loves the \" blessed company of all faithful people,\" whom He sanctifies and glorifies. It is true that He has wrought out a redemption sufficient for all mankind, and offers it freely to all ; but it is also true that His redemption is effectual only to them that believe. Just so it is true that He is the Mediator between God and man ; but it is also true that He intercedes actively for none but those that come unto God by Him. Hence it is written, \" I pray for them: I pray not for the world.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.10.1","start":10,"end":10,"heading":"","excerpt":"10. — [And all mine ..thine. ..mine.] This sentence seems to come in parenthetically, and to be a reassertion of the great truth of the perfect unity of the Father and the Son, The words in the Greek mean literally \" things,\" and not \" persons.\" \" All my things are Thy things, and all Thy things are my things, As with everything else, these eleven disciples are not mine more than Thine, or Thine more than mine.\" This continual assertion of the doctrine of the perfect unity of the Godhead, and the distinction of the Persons in the Trinity, is very remarkable and instructive.\n\n[I am glorified in them.] In this sentence our Lord seems to return to the disciples. \" I have been and am glorified in them, by their faith, and obedience and love, when the vast majority of their countrymen have hated and rejected Me, They have honored Me and brought glory to Me, by continuing with Me in my tribulation. Therefore I now make special prayer and intercession for them.\"\n\nLet us mark here that the weakest faith and love to Christ brings Him some glory, and is not overlooked by Him.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.11.1","start":11,"end":11,"heading":"And now I am...come to thee","excerpt":"In the beginning of this verse our Lord describes the position of the disciples, and shows the special reason why they required prayer and intercession to be made for them. They were about, for the first time, to be left alone like orphans, and thrown on their own resources, in a certain sense. Hitherto they had always had their Master at their side, and could turn to Him in every case of need. Now they were about to enter on a totally different condition of things. — \" The time of my departure from the world is at hand. I am very soon about to ascend into heaven and come to Thee. But these few sheep, these weak disciples, are not coming to heaven with Me. They are going to be left alone in a wicked, cold, persecuting world.\"\n\nPoole observes, \" Christ here speaks of Himself as one who had already died, and was already risen, and ascended, though none of all these things were past, because they were so soon and suddenly to come.\"\n\nLet us not fail to note how our Lord remembers the position of His people here on earth, — cares tenderly for them, and will make all needful provision for their safety and comfort. \" I know thy works, and where thou dwellest.\" (Rev. ii. 13.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1173,"text":"Rev. ii. 13","label":"Revelation 2:13","href":"/rev/2/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.11.2","start":11,"end":11,"heading":"Holy Father","excerpt":"This is the only place in the Gospel where we find our Lord addressing the Father by this epithet. There is doubtless some good reason for it. It may be that there is a fitness in asking the \" Holy \" Father to keep the disciples holy and free from the dominion of evil. \"As Thou art holy, BO keep these my disciples holy.\"\n\n[Keep through Thine.. .name...given Me.] Here is the first petition that our Lord puts up for His disciples. He asks that they may be kept and preserved from evil, from falling away, from false doctrine, from being overcome by temptation, from being crushed by persecution, from every device and assault of the devil. Danger was around them on every side. Weakness was their present characteristic. Preservation was what He asked.\n\nThe expression, \" Keep through Thine own name,\" is remarkable. I take it to mean, \" Through Thine own attributes of power, love, and wisdom.\" The \" name \" of God, as before remarked, is frequently used in Scripture to signify His character and attributes.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.11.3","start":11,"end":11,"heading":"that they may be one, as we are","excerpt":"Here our Lord mentions one special object for which He desires that His people may be kept : viz., their unity : that they may be one. — \"Keep them, thai they may be of one heart and one mind, striving together against common foes and for common ends, and not broken up, weakened, and paralyzed by internal quarrels and divisions.\"\n\nHe adds the highest model and pattern of unity, — \" one, as we are,\" — the unity of the Father and the Son. Of course there cannot be literally such union between Christian and Christian, as there is between two Persons in the Trinity. But the unity which Jesus prays the disciples may aim at, should be a close, intimate, unbroken unity of mind, and will, and opinion, and feeling.\n\nBurgon remarks here, \" The word rendered ' as,' both here and in ver. 21, does not denote strict correspondence, but only general resemblance ; as in the Athanasian Creed, where the union of two natures in the one Person of Christ, is popularly illustrated by the union of the ' reasonable soul and flesh ' in man.\" (Comp. Matt. v. 48 ; Luke vi. 86.)\n\nThe importance attached by our Lord to \" unity \" among Christians, is very strikingly illustrated by the prominent place assigned to it in this verse. The very first object for which He desires the preservation of the disciples, is that they may be kept from division. Nor can we wonder at this, when we consider the interminable divisions of Christians in every age, the immense harm they have done in the world, and the astounding indifference with which many regard them, as if they were perfectly innocent things, and as if the formation of new sects was a laudable work !","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":782,"text":"ver. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":1040,"text":"Matt. v. 48","label":"Matthew 5:48","href":"/mat/5/#v48","status":"detected"},{"at":1054,"text":"Luke vi. 86","label":"Luke 6:86","href":"/luk/6/#v86","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.12.1","start":12,"end":12,"heading":"While...with them...kept...thy name","excerpt":"Our Lord here recites what He had done for the disciples during His ministry : \" Throughout the three years in which I have been with these eleven disciples in the world, I used to keep them from all harm, through Thy power and name.\" — I can see no reason why the same Greek words should not be rendered \" through Thy name,\" in this verse, as well as in the preceding one. In both cases the idea seems the same, — a preservation through the grace, power, and attributes of God the Father.\n\n[Thou...gavest...kept...none...lost.] The word rendered \" kept \" in this clause, is quite different from the word so rendered in the first part of the verse. There it means simply, \"I have preserved.\" Here it means, \" I have guarded,\" like a shepherd guarding a flock, or a soldier guarding a treasure. \" I have so carefully guarded those disciples whom Thou hast given Me, that not one of them has perished, or is lost.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.12.2","start":12,"end":12,"heading":"but the son of perdition","excerpt":"This remarkable expression of course refers to Judas Iscariot, the traitor, the only one of the Apostles who was lost and cast away in hell. The name given to Judas is a strong Hebraism, and means \" a person worthy of perdition, or only tit to be lost and cast away, by reason of his wickedness.\" David says to Saul's servants, \" Ye are worthy to die : \" or, as the margin says, \" sons of death,\" (1 Sam. XX vi. 16.) Again, he says to Nathan, \" The man that hath done this thing shall surely die,\" or, \" is a son of death.\" (3 Sam. xxvi. 5 ; see also Ps. lxxix. 11 ; Matt. xiii. 38 ; Luke xvi. 8.) It is a tremendously strong expression to come from the lips of our merciful and loving Saviour, It shows the desperate helplessness of any one who, living in great light and privileges like Judas, misuses his opportunities, and deliberately follows the bent of his own sinful inclinations. He becomes the \" child of hell,\" (Matt, xxiii, 15.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":551,"text":"Ps. lxxix. 11","label":"Psalms 79:11","href":"/psa/79/#v11","status":"detected"},{"at":567,"text":"Matt. xiii. 38","label":"Matthew 13:38","href":"/mat/13/#v38","status":"detected"},{"at":584,"text":"Luke xvi. 8","label":"Luke 16:8","href":"/luk/16/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.13.1","start":13,"end":13,"heading":"And now come I to thee, &c.","excerpt":"This is a somewhat elliptical verse. I take the meaning to be something of this kind : \" I am now soon leaving the world, and coming to Thee. Before leaving the world, I speak these things openly in prayer in the hearing of these my disciples, in order that they may be cheered and comforted, and feel the joy which I give to them filled up and abounding in their hearts.\"\n\nI can hardly think that our Lord is referring to the discourse which preceded this prayer. It seems more natural to apply \" these things I speak \" to His prayer.\n\nThe expression, \" my joy,\" occurs before, in chapter xv. 11. It must mean that peculiar, inward sense of comfort that Christ imparts to believers, and which no one knows excepting him who receives it.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.14.1","start":14,"end":14,"heading":"","excerpt":"14. — [/ have given them Thy Word, etc.] In this verse our Lord appears to describe more fully the position of the disciples as an introduction to a more full repeated prayer for their preservation. It is as though He said, \" I do not pray that my disciples may be kept without good reason. I have given them the Word of the Gospel, and they have received it, and have been at once persecuted and ill-treated for receiving it. In short, the world has hated them ever since they became my disciples, because, like myself, they are not of the world, neither holding the world's principles, nor walking in the world's ways.\"\n\nLet us not fail to remark that true believers must expect the hatred and enmity of the wicked in every age. They must not be surprised at it. Christ and His disciples had to endure it, and all real Christians must endure it too. The reason of this enmity is the continual testimony which believers bear against the world's opinions and practices. The world feels itself condemned, and hates those whose faith and lives condemn it. If believers were more bold, decided, and consistent, they would soon find these things out more than they do now. The good opinion of the world is about the last thing a true Christian should expect or desire. If all men, speak well of his opinions and ways in religion, he may well doubt whether there is not something very wrong and defective about them. We are not to court the world's enmity. A narrow, morose, uncourteous, and exclusive spirit, is downright wrong. But we are never to be the least surprised by the world's enmity if we meet with it ; and the more holy we are, the more we shall meet with it. Christ was perfect in holiness ; but the world hated Him.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.15.1","start":15,"end":15,"heading":"I pray not that thou, &c.","excerpt":"In this verse our Lord repeats, and develops more fully. His prayer that His disciples may be kept. His meaning appears to be this : — \" Wicked and persecuting as the world is, 1 pray not that Thou wouldst take my disciples immediately out of it. Such removal would be bad for themselves and bad for the world. What I do pray is, that remaining in the world, Thou wouldst keep them from the evil of the world. Though in it, let them not be spoiled or corrupted by it.\"\n\nThe deep wisdom of this prayer is very instructive. There are few Christians who would not like to go to heaven without trouble, conflict, and persecution. Yet it would not be for their own sanctification, and it would deprive the world of the benefit of their teaching and example. Believers would never value Christ and heaven as much as they will do one day, if they were not kept here on earth a good deal, taught to know their own hearts, and, like their Master, \"perfected by sufiering.\" (Heb. ii. 10.)\n\nHutcheson remarks, \" However much we ought to have our eye upon our rest, and make ready for it, yet we are not anxiously to long for it till God's time come, nor to be weary of life because of any trouble, persecution, or inconvenience we meet with in His service.\"\n\nThere is a strong indirect argument here, as Bullinger and Gaulter remark, against the favorite theory of many, that entire retreat from the world, by going into monasteries and convents, is the secret of eminent holiness. Eminent holiness is most seen by publicly winning a victory over evil, and not by a cowardly desertion of our post in society.\n\nThree of the only prayers not granted to saints, recorded in Scripture, are the prayers of Moses, Elijah, and Jonah, to be \" taken out of the world.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":965,"text":"Heb. ii. 10","label":"Hebrews 2:10","href":"/heb/2/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.15.2","start":15,"end":15,"heading":"","excerpt":"Gerhard remarks that the Apostles were to be the first preachers of the Gospel and the light of the world. If they had been taken away immediately after their Lord, the world would have been left in darkness. Moreover, the cross is the school of faith and patience, and without remaining in the world they could not have become eminent saints.\n\nGeorge Newton remarks, \" The world is the place where we bring glory to the Lord ; in the world to come we are glorified by Him. Oh, let us be so ingenuous as to desire to be awhile where we may glorify God, rather than where we may have glory from Him. Let us not be so eager for our wages and our rest, till we have finished our work and served our generation. When we have done so God will glorify us with Himself for ever.\"\n\nThe meaning of the phrase, \" the evil,\" is a point on which there is much difference of opinion.\n\nSome think that it means simply, as our translation of the Bible has it, — evil in the abstract, — all evil of every kind, — like \" deliver us from evil\" in the Lord's prayer; and they think that it includes all evil that may assail us from the world, the flesh, and the devil.\n\nOthers think that the words would have been better rendered, \" the evil one,\" and apply the expression to the devil, as the first great cause and beginner of evil. The word is so rendered in Matt. xiii. 19—38 ; 1 John ii. 13, 14 ; iii. 12 ; v. 18.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1342,"text":"Matt. xiii. 19","label":"Matthew 13:19","href":"/mat/13/#v19","status":"detected"},{"at":1362,"text":"1 John ii. 13, 14","label":"1 John 2:13–14","href":"/1jn/2/#v13","status":"detected"},{"at":1382,"text":"iii. 12","label":"1 John 3:12","href":"/1jn/3/#v12","status":"detected"},{"at":1392,"text":"v. 18","label":"1 John 5:18","href":"/1jn/5/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.15.3","start":15,"end":15,"heading":"","excerpt":"The question is one which will probably never be settled, and the Greek phrase may be translated either way. Nevertheless I decidedly incline to think that our translation is right. It is \" evil \" in the abstract, and not the devil, that our Lord means I think so, partly because the devil is not anywhere brought forward in this prayer, and partly because it is more consistent to reason to suppose our Lord would have His disciples kept from ,all kind of \" evil,\" than from the devil only. This is the more clear to my mind, from the fact that it is \" the world,\" and its hatred and enmity, which our Lord has just been speaking of, and not the devil. However, I freely admit that it is an open question.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.16.1","start":16,"end":16,"heading":"They are not of the world, &c.","excerpt":"These words are a literal repetition of the end of the fourteenth verse, and need no further comment. Our Lord seems to repeat them in order to add emphasis to the request He has just made ; and the repetition strengthens my opinion that it is \" the evil in the world \" which He specially desires His people to be kept from. \" They need to be specially kept and preserved, because, I repeat, there is an entire want of harmony, a gulf of separation between them and this wicked world, in which I leave them. They are much hated, and need to be much kept.\"\n\nRepetitions in real, earnest prayer, we may observe, are not wrong : Christ's example warrants them. It is \" vain repetitions,\" such as were common among the heathen, repeating the same words over and over again, without thought or feeling, against which we are warned in the Sermon on the Mount. (Matt. vi. 7.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":855,"text":"Matt. vi. 7","label":"Matthew 6:7","href":"/mat/6/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.17.1","start":17,"end":17,"heading":"Sanctify them, &c.","excerpt":"In this verse our Lord proceeds to name the second thing He asks for His disciples in prayer. Preservation was the first thing, and sanctification the second. He asks His Father to make the disciples more holy, to lead them on to higher degrees of holiness and purity. He asks Him to do it \" through the truth,\" — by bringing truth to bear more effectually and powerfully on their hearts and consciences and inner man. And to prevent mistake as to what He meant by truth, lie adds, \" Thy Word, Thy revealed Word, is the truth that I mean.\"\n\nSome, as Maldonatus, maintain that the sentence only means \" sanctify them truly,\" — in opposition to that legal sanctification of priests, of which we read in Exodus and Leviticus. This, however, seems a very cold, thin, shallow sense to put on the words.\n\nSome, again, as Mede, Pearce, and Burgon, maintain that our Lord is only praying that His Apostles may be consecrated, fitted, and set apart for the great work of the ministry, and that this is all the meaning of \" sanctify.\" This appears to me an imperfect and defective view of the sentence.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.17.2","start":17,"end":17,"heading":"","excerpt":"No doubt the word \" sanctify \" originally and primarily means \" set apart, separate for religious uses ; \" and it might be used of a vessel, a house, or an animal. But inasmuch as in human beings this separation is principally evidenced by holiness and godliness of life and character, the secondary sense of \"sanctify \" is \" to make holy,\" and holy and godly people are \" sanctified.\" This I hold to be the meaning here most decidedly. It is a prayer for the increased holiness and practical godliness of Christ's people. In short, the petition comes to this : \" Separate them more and more from sin and sinners, by making them more pure, more spiritual-minded, and more like Thyself.\" This is the view of Chrysostom and all the leading commentators.\n\nFour great principles may be gathered from this text.\n\na) The importance of sanctification and practical godliness. Our Lord specially asks it for His people. Those that despise Christian life and character, and think it of no importance so long as they are sound in doctrine, know very little of the mind of Christ. Our Christianity is worth nothing, if it does not make us value and seek practical sanctification.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.17.3","start":17,"end":17,"heading":"","excerpt":"(6) The wide difference between justification and sanctification. Justification is a perfect and complete work obtained for us by Christ, imputed to us, and external to us, as perfect and complete the moment we believe, as it can ever be, and admitting of no degrees. — Sanctification is an inward work wrought in our hearts by the Holy Spirit, and never quite perfect so long as we live in this body of sin. The disciples needed no prayer for justification ; they were completely justified already. They did need prayer for their sanctification ; for they were not completely sanctified, (c) Sanctification is a thing that admits of growth ; else why should our Lord pray, \" Sanctify them\"? The doctrine of imputed sanctification is one that I can find nowhere in the Word of God. Christ's imputed righteousness I see clearly, but not an imputed holiness. Holiness is a thing imparted and inwrought, but not imputed.\n\n(d) The word is the great instrument by which the Holy Ghost carries forward the work of inward sanctification. By bringing that Word to bear more forcibly on mind and will, and conscience, and affection, we make the character grow more holy. Sanctification from without by bodily austerities and asceticism, and a round of forms, ceremonies, and outward means, is a delusion. True sanctification begins from within. Here lies the immense importance of regularly reading the written Word, and hearing the preached Word. It surely, though insensibly, promotes our sanctification. Believers who neglect the Word will not grow in holiness and victory over sin.\n\nCalvin remarks, \" As the apostles were not destitute of 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.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.17-26.1","start":17,"end":26,"heading":"JOHN XVII. 17—26.","excerpt":"THESE wonderful verses form a fitting conclusion o the most wonderful prayer that was ever prayed on earth, — the last Lord's prayer after the first Lord's Supper. They contain -three most important petitions which our Lord offered up in behalf of His disciples. On these three petitions let us fix our attention. Passing by all other things in the passage, let us look steadily at these three points.\n\nWe should mark, first, how Jesus prays that His people may he sanctified. \"Sanctify them,\" He says, \" through thy truth : Thy word is truth.\"\n\nWe need not doubt that, in this place at any rate, the word \" sanctify \" means '* make holy.\" It is a prayer that the Father would make His people more holy, more spiritual, more pure, more saintly in thought and word . and deed, in life and character. Grace had done something for the disciples already, — called, converted, renewed, and changed them. The great Head of the Church prays that the work of grace may be carried higher and further, and that His people may be more thoroughly sanctified and made holy in body, soul, and spirit, — in fact more like Himself.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.18.1","start":18,"end":18,"heading":"As thou hast sent me, &c.","excerpt":"The connection between this verse and the preceding one seems to me to be this : \" I ask for the increased sanctification of my disciples, because of the position they have to occupy on earth. Just as Thou didst send Me to be Thy Messenger to this sinful world, so have I now sent them to be my messengers to the world. It is therefore of the utmost importance that they should be holy — the holy messengers of a holy Master, — and so stop the mouths of their accusers.\" Believers are Christ's witnesses, and the character of a witness should be spotless and blameless. For this reason our Lord specially prays that His disciples may be \" sanctified.''","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.19.1","start":19,"end":19,"heading":"And for their sakes I sanctify myself","excerpt":"This is a rather hard passage. In one sense, of course, our Lord needed no sanctification. He was always perfectly holy and without sin.\n\nI believe, with Chrysostom, the meaning must be, \" I consecrate myself, and offer myself up as a sacrifice and a priest, for one special reason, to say nothing of others : in order that these my disciples may be sanctified by the truth, and made a holy people.\"— Is it not as good as saying, \" The sanctification no less than the justification of my people is the end of my sacrifice ? I want to have a people who are sanctified as well as justified. So much importance do I attach to this that this is one principal reason why I now offer myself to die as a sacrifice.\" — The same idea seems to lie in the text ; \" He gave Himself for us that He might redeem us from all iniquity, and purify unto himself a peculiar people.\" And again : \" Christ loved the Church, and gave Himself for it, that He might sanctify it.\" (Titus ii. 14 ; Eph. v. 26 ; 1 Pet. ii. 24.)\n\nMelancthon remarks, \" The word * I sanctify myself,' in this place, without doubt, is taken from priests and victims.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":957,"text":"Titus ii. 14","label":"Titus 2:14","href":"/tit/2/#v14","status":"detected"},{"at":972,"text":"Eph. v. 26","label":"Ephesians 5:26","href":"/eph/5/#v26","status":"detected"},{"at":985,"text":"1 Pet. ii. 24","label":"1 Peter 2:24","href":"/1pe/2/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.20.1","start":20,"end":20,"heading":"Neither pray I for these alone, &c.","excerpt":"In this and the three following verses our Lord proceeds to name another thing that He prays for His people. He asks that they may be \" one.\" He had already named this on behalf of the eleven Apostles. But He takes occasion now to enlarge the prayer, and to include others beside the eleven, — the whole company of future believers. \" I now pray also for all who shall believe on Me through the preaching of my disciples in all future time, and not for my eleven apostles only.\" All believers needed preservation and sanctification in every age ; but none so much as the eleven, because they were the first to attack the world and bear the brunt of the battle. In some respects it was more easy to be \" one \" at the first beginnings of the Church, and harder to be kept and \" sanctified.\" As the Church grew, it would be more difficult to keep unity.\n\nLet us mark how wide was the scope of our Lord's intercessory prayer. He prayed not only for present, but for future believers. So should it be with our prayers. We may look forward and pray for believers yet to be born, though we may not look back and pray for believers who are dead.\n\nGeorge Newton observes what an encouragement it should be to us in praying for others, for a child or a friend, to remember that perhaps Christ is asking him or her of God too. He here prays for those who did not yet believe, but were to believe one day.\n\nLet us mark how the \" word \" preached is mentioned as the means of making men believe. Faith cometh by hearing. The Church which places Sacraments above the preaching of the Word, will have no blessing of God, because it rejects God's order.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.21.1","start":21,"end":21,"heading":"That they all...one in us","excerpt":"The meaning of this sentence 1 take to be, \" I pray that both these my disciples, and those who hereafter shall become my disciples, may all be of one mind, one doctrine, one opinion, one heart, and one practice, closely united and joined together, even as Thou, Father, and I are of one mind and one will, in consequence of that ineffable union whereby Thou art in Me and I in Thee,\"\n\nHere, as in verse 11, we must carefully remember that the unity between the Father and the Son is one which the unity of believers cannot literally attain to. They must however imitate it.\n\nThe true secret of the unity of believers lies in the expression, \" one in us.\" They can only be thoroughly \" one \" by being joined at the same time to one Father and to one Saviour. Then they will be one with one another.\n\nFerus thinks that one thing in our Lord's mind in this sentence was the union of Jew and Gentile into one Church, and the removal of the \" wall of partition.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.21.2","start":21,"end":21,"heading":"that the world...sent me","excerpt":"Here our Lord brings in one important reason why He prays for His people to be \" one.\" It will help to make the world believe His Divine mission. \"When the world sees my people not quarrelling, not divided, but one in judgment, heart, and life, then the world will begin to believe that the Saviour, who has such a people, must really be a Saviour sent from God.\"\n\nLet us carefully note how well our Lord foresaw the effect which the lives, ways, and opinions of professing Christians have on the world around them. The want of unity, and consequent strife among English Christians in the last 800 years, has been a miserable example of the enormous damage that believers may do their Master's cause by neglecting this subject. \" How much,\" says George Newton, \" Our blessed Saviour and His Gospel suffer by the hot contentions of those who call themselves saints.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.22.1","start":22,"end":22,"heading":"And the glory, &c.","excerpt":"In this verse our Lord repeats His deep desire for the unity of His people. He declares, \" that in order that they may be one. He has given them the glory which the Father gave Him.\" This is a very difficult expression, and one which seems to puzzle all commentators. The whole question is, what did our Lord mean by \" the glory \" which He gave.\n\n(a) Some, as Calvin, think that \" glory \" means the image and likeness of God, by which the disciples were renewed. (3 Cor. iii. 18.)\n\n(6) Some, as Bengel, think that \"glory\" means that insensible power, influence, and authority, which accompanied all our Lord did and said during His earthly ministry. Thus Moses had \" glory \" in his countenance when coming down from the mount (2 Cor. iii. 7.) This same power and influence Christ gave to the Apostles. (See Acts iv. 38.)\n\n(c) Some, as Zwingle, Brentius, Gualter, and Pearce, think that \" glory \" means the power of working miracles, which was the special and peculiar glory of our Lord while He was on. earth. Thus, we read, \" Christ was raised from the dead by the glory of the Father.\" (Rom. vi. 4.)\n\n(d) Some, as Augustine, Ecolampadius, Bullinger, and Manton, think that \" glory \" means the heavenly glory and immortality which our Lord promised to His disciples, — a glory which they should have after faithfully serving Him on earth. (Horn, viii. 18.)\n\n(e) Toletus makes the strange suggestion, that the \" glory \" means that which is communicated to us in the Lord's Supper 1 Burgon seems to take the same view.\n\n(/) Stier and Hengstenberg hold that the \" glory \" means unity of mind and heart.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":727,"text":"2 Cor. iii. 7","label":"2 Corinthians 3:7","href":"/2co/3/#v7","status":"detected"},{"at":807,"text":"Acts iv. 38","label":"Acts 4:38","href":"/act/4/#v38","status":"detected"},{"at":1089,"text":"Rom. vi. 4","label":"Romans 6:4","href":"/rom/6/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.22.2","start":22,"end":22,"heading":"","excerpt":"(g) Some, as Gregory Nyssen, Ammonius, Theophylact, and Bucer, think that \" glory \" means the Holy Ghost, who is else where called \" the Spirit of glory.\" (1 Pet. iv. 14.)\n\nThe question will probably never be settled. If I must give an opinion, I prefer the last view to any other. It suits the end of the verse better than any other. Nothing was so likely to make the disciples \" one \" as the gift of the Holy Ghost.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":156,"text":"1 Pet. iv. 14","label":"1 Peter 4:14","href":"/1pe/4/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.23.1","start":23,"end":23,"heading":"in them, and thou in me, &c.","excerpt":"In this verse our Lord simplifies His declarations about unity, and expands them more fully, in order to show emphatically how great importance He attached to unity. I take the meaning to be something of this kind : \" I pray that my disciples may be so closely united — I dwelling in them, and Thou dwelling in Me, — that they may be compacted and perfected into one body, — having one mind, one will, one heart, and one judgment, though having many members,— and that then the world, seeing this unity, may be obliged to confess that Thou didst send Me to be the Messiah, and that Thou lovest my people even as Thou lovest Me.\"\n\nIn leaving this deep and difficult passage about unity, it is well to remember that the Church, whose unity the Lord desires and prays for, is not any particular or visible Church, but the Church which is His Body, the Church of the elect, the Church which is made up of true believers and saints alone.\n\nMoreover, the unity which our Lord prays for is not unity of forms, discipline, government, and the like ; but unity of heart, and will, and doctrine, and practice. Those who make uniformity the chief subject of this part of Christ's prayer, entirely miss the mark. There may be uniformity without unity, as in many visible Churches on earth now. There may be unity without uniformity, as between godly Episcopalians and godly Presbyterians. Uniformity no doubt may be a great help to unity, but it is not unity itself.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.23.2","start":23,"end":23,"heading":"","excerpt":"The unity which our Lord prays about here is that true, substantial, spiritual, internal, heart unity, which undoubtedly exists among all members of Christ of every Church and denomination. It is the unity which results from one Holy Ghost having made the members of Christ what they are. It is unity which makes them feel more of one mind with one another than with mere professors of their own party. It is unity which is the truest freemasonry on earth. It is unity which shakes the world, and obliges it to confess the truth of Christianity.— For the continued maintenance of this unity, and an increase of it, our Lord seems to me in this prayer specially to pray. And we need not wonder. The divisions of mere worldly professors are of little moment. The divisions of real true believers are the greatest possible injury to the cause of the Gospel. If all believers at this moment were of one mind, and would work together, they might soon turn the world upside down. No wonder the Lord prayed for unity.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.24.1","start":24,"end":24,"heading":"Father, I will...my glory...given me","excerpt":"In this verse our Lord names the fourth and last thing which He desires for His disciples in His prayer. After preservation, sanctification, and unity, comes participation of His glory. He asks that they may be \" with Him \" in the glory yet to be revealed, and \" behold,\" share, and take part in it.\n\n\" I will \" is a remarkable phrase, though it must not be pressed and strained too far. (See Mark vi. 25 ; x. 35.) The daughter of Herodias asking the head of John the Baptist, said, \" I will that thou give me.\" It may be nothing more than the expression of a strong \" wish.\" Yet it is the wish of Him who is one with the Father, and only wills what the Father wills. It is probably used to assure the mind of the disciples. \" I will,\" and it will be done.\n\nHutcheson says, \" ' I will ' doth not import any imperious commanding way, repugnant to His former way of humble supplication ; but it only imports that in this His supplication, He was making His last will and Testament, and leaving His legacies, which He was sure would be effectual, being purchased by His merits, and prosecuted by His affectionate and earnest requests and intercessions.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":393,"text":"Mark vi. 25","label":"Mark 6:25","href":"/mrk/6/#v25","status":"detected"},{"at":407,"text":"x. 35","label":"Mark 10:35","href":"/mrk/10/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.24.2","start":24,"end":24,"heading":"","excerpt":"Stier maintains that \" I will \" \" is no other than a testamentary word of the Son, who in the unity of the Father, is appointing what He wills, at the second limit of the prayer where petition ceases.\"\n\nAlford says \" this is an expression of will founded on acknowledged right.\"\n\nThe expression, \" Be with Me where I am,\" is one of those deeply interesting phrases which show the nature of the future dwelling-place of believers. Wherever it may be, whether before or after the resurrection, it will be in the company of Christ. It is like \" with Me in Paradise,\" \" depart and be with Christ,\" and \" forever with the Lord.\" (Luke xxiii. 43 ; Phil. i. 23 ; 1 Thess. iv. 17.) The full nature of the future state is wisely hidden from us. It is enough for believers to know that they will be \" with Christ.\" It is company, and not place, which makes up happiness.\n\nTraill remarks, \" Heaven consists in the perfect immediate presence of Christ. Perfect presence is, when all on both sides is present ; all of Christ, and all of the Christian. But now all of Christ is not with us, and all of us is not with Him. On His part we have Christ's Spirit, word, and grace. On our part there is present with Him our hearts, and the workings of our faith and love and desire towards Him. But the presence is imperfect, and mixed with much distance and absence.\"\n\nThe expression, \" Behold my glory,\" of course must not be confined to the idea of \" looking on as spectators.\" It includes participation, sharing, and common enjoyment. (Compare John iii. 3 — 36 ; viii. 51 ; Rev. xviii. 7.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":625,"text":"Luke xxiii. 43","label":"Luke 23:43","href":"/luk/23/#v43","status":"detected"},{"at":642,"text":"Phil. i. 23","label":"Philippians 1:23","href":"/php/1/#v23","status":"detected"},{"at":656,"text":"1 Thess. iv. 17","label":"1 Thessalonians 4:17","href":"/1th/4/#v17","status":"detected"},{"at":1528,"text":"John iii. 3","label":"John 3:3","href":"/jhn/3/#v3","status":"detected"},{"at":1558,"text":"Rev. xviii. 7","label":"Revelation 18:7","href":"/rev/18/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.24.3","start":24,"end":24,"heading":"","excerpt":"The expression, \" Which Thou hast given Me,\" seems to point to that special glory which the Father, in everlasting covenant, has appointed for Christ as the reward of the work of redemption. (Philip, ii. 9.)\n\n[For Thou lovedst Me... foundation. ..world.] This sentence seems specially inserted in order to show that the glory of Christ in the next world is a glory which had been prepared from all eternity, before time began, and before the creation of man, and that it was not only something which, like Moses or John the Baptist, He had obtained by His faithfulness on earth ; but something which He had, as the eternal Son of the eternal Father, from everlasting. \" Thou lovedst Me, and did assign Me this glory long before this world was made,\" that is, from all eternity. This is a very deep saying, and contains things far above our full comprehension.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.25.1","start":25,"end":25,"heading":"righteous Father, &c.","excerpt":"In this verse our Lord begins the final winding up of His wonderful prayer. He does it by declaring the position of things in which He was about to leave the world and His disciples. I take the meaning to be this : \" 1 come to Thee from a world which knows Thee not, and has refused to know Thee throughout my ministry. But in the midst of this world I have known Thee and steadily adhered to Thee. And these my disciples have acknowledged and confessed that Thou didst send Me to be the Messiah.\"\n\nIt is not clear why our Lord uses the expression, \" Righteous Father.\" It is one which stands alone. It may possibly be intended to bring out in strong contrast the wickedness of a world which \" knew not the Word,\"when the Word was in it (see John i. 10), and the justice of God in punishing this world, which refused to know Christ while the disciples received Him.\n\nThe expression, \" I have known Thee,\" seems to point to the veil of humiliation which covered our Lord during the whole period of His incarnation. \" Even then,\" He seems to say, \" I never ceased to know and honor Thee.\"\n\nThe high testimony borne to the disciples once more deserves notice. With all their infirmity, \" they have known my Divine mission.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":742,"text":"John i. 10","label":"John 1:10","href":"/jhn/1/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.26.1","start":26,"end":26,"heading":"And I have declared...declare it","excerpt":"In this sentence our Lord briefly sums up what He had done, and was still doing for the disciples : \" I have made known to them Thy name and character and attributes, as the sender of salvation to a lost world, and will continue to declare it after my ascension, by the Holy Spirit.\"\n\nHere, as elsewhere, our Lord again declares that to make known the Father was one great object of His ministry.\n\nThe expression, \" I will declare it,\" says George Newton, is a proof that \" Jesus Christ will be continually making further declarations of His Father's name to other nations and other persons, to the end of the world. He will be ever teaching new scholars to spell it and understand it, in every generation, while the world endureth.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.26.2","start":26,"end":26,"heading":"that...in them...I in them","excerpt":"Our Lord ends His prayer by expressing His wish that the Father's love may dwell in the hearts of His disciples, and that He Himself may dwell in their hearts. \" My great desire is that they may know and feel the love wherewith Thou dost love Me, and that I may ever dwell in their hearts by faith.\"\n\nLet us not forget that one great wish of St. Paul in his Epistle to the Ephesians, was that \" Christ might dwell in their hearts by faith.\" (Eph. iii. 15.) He also tells the Romans \"The love of God is shed abroad in our hearts.\" (Rom. v. 5.)\n\nThe expression, \" I will declare my love,\" is a difficult one. It can only mean, \"I will declare it personally during the interval between my resurrection and my ascension,\" or \" I will continue to declare it by my Spirit's continual teaching after I leave the world.\" The latter seems the more probable meaning.\n\nThe expression, \" Thy love may be in them,\" is another grave difficulty. It must either be \" That Thy love, the same love wherewith Thou lovest Me, may be directed on and toward them ; \" or else, \" That they may feel in their own hearts a sense of that same love toward them wherewith Thou lovest Me.\" I prefer the latter sense.\n\nGeorge Newton remarks on this verse, \" If Christ is in you, let me give you this caution : let Him live quiet in your hearts. Do not molest Him and disturb Him ; do not make Him vex and fret. Let it not be a penance to Him to continue in you. But labor every way to please Him, and give Him satisfaction and content, that so the house He hath chosen may not be dark and doleful, but delightful to Him.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":442,"text":"Eph. iii. 15","label":"Ephesians 3:15","href":"/eph/3/#v15","status":"detected"},{"at":531,"text":"Rom. v. 5","label":"Romans 5:5","href":"/rom/5/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.17.26.3","start":26,"end":26,"heading":"","excerpt":"Manton remarks, \" If an earthly King lie but one night in a house, what care there is taken that nothing be offensive to him, and that all be neat and sweet and clean. How much more careful ought you to be to keep your hearts clean, to perform service acceptable to Him, to be in the exercise of faith, love, and other graces, that so you may entertain, as you ought, your heavenly King, who comes to take up His continual abode in your hearts.\"\n\nWe may well feel humbled, as we leave this chapter, when we think of our ignorance of the true meaning of many of its phrases. How much of our exposition is nothing better than feeble conjecture ! We seem only to scratch the surface of the field. Let us only remember that the four things prayed for by our Lord are things that every Christian should daily desire, — preservation, sanctification, unity, and final glory in Christ's company.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.17.1.1","start":1,"end":1,"heading":"These words","excerpt":"These things  .... The reference is to that which precedes. The Lord completed His words of warning and hope and love with the final assurance of victory, and then He turned from earth to heaven, from the disciples to the Father, from teaching to prayer.\n\nlifted up... and said...] St John does not separate the two actions: lifting up... he said... The trait marks at once the new region to which the thoughts of the Lord are turned, and the sense of perfect fellowship with the spiritual world. Comp. ch. xi. 41 ; Luke xviii. 13 ; Acts vii. 55.\n\nThe attitude forms a natural contrast to Luke xxii. 41, and parallels.\n\nFather] vv. 5, 11, 24, ch. xi. 41, xii. 27 f. Matt. xi. 25,; (Luke x. 21); Luke xxii. 42, xxiii. 34, 46. Comp. Luke xi. 2. The form of the petition includes the ground on which it rests, the absolute relation of the Father to the Son. The prayer is not regarded as directlypersonal (glorify me; contrast xi. 41); nor is it in a universal type (0 God, glorify; see Luke xviii. 11, 13, and also Mark xv. 34). If the prayer was (as is likely) spoken in Aramaean, we cannot but recall Mark xiv. 36 ; Rom. viii. 15 ; Gal. iv. 6  ....\n\nthe hour] Comp. vii. 30, viii. 30, xii. 23, xiii. 1, note. All the circumstances of redemption proceeded (is come, comp. ii. 4) according to a divine law. In the accomplishment of this there is no delay and no haste.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":507,"text":"xi. 41","label":"John 11:41","href":"/jhn/11/#v41","status":"detected"},{"at":516,"text":"Luke xviii. 13","label":"Luke 18:13","href":"/luk/18/#v13","status":"detected"},{"at":533,"text":"Acts vii. 55","label":"Acts 7:55","href":"/act/7/#v55","status":"detected"},{"at":589,"text":"Luke xxii. 41","label":"Luke 22:41","href":"/luk/22/#v41","status":"detected"},{"at":628,"text":"vv. 5, 11, 24","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":628,"text":"vv. 5, 11, 24","label":"John 17:24","href":"/jhn/17/#v24","status":"detected"},{"at":628,"text":"vv. 5, 11, 24","label":"John 17:5","href":"/jhn/17/#v5","status":"detected"},{"at":647,"text":"xi. 41","label":"John 11:41","href":"/jhn/11/#v41","status":"detected"},{"at":666,"text":"Matt. xi. 25","label":"Matthew 11:25","href":"/mat/11/#v25","status":"detected"},{"at":682,"text":"Luke x. 21","label":"Luke 10:21","href":"/luk/10/#v21","status":"detected"},{"at":695,"text":"Luke xxii. 42","label":"Luke 22:42","href":"/luk/22/#v42","status":"detected"},{"at":710,"text":"xxiii. 34, 46","label":"Luke 23:34","href":"/luk/23/#v34","status":"detected"},{"at":710,"text":"xxiii. 34, 46","label":"Luke 23:46","href":"/luk/23/#v46","status":"detected"},{"at":731,"text":"Luke xi. 2","label":"Luke 11:2","href":"/luk/11/#v2","status":"detected"},{"at":984,"text":"Luke xviii. 11, 13","label":"Luke 18:11","href":"/luk/18/#v11","status":"detected"},{"at":984,"text":"Luke xviii. 11, 13","label":"Luke 18:13","href":"/luk/18/#v13","status":"detected"},{"at":1013,"text":"Mark xv. 34","label":"Mark 15:34","href":"/mrk/15/#v34","status":"detected"},{"at":1101,"text":"Mark xiv. 36","label":"Mark 14:36","href":"/mrk/14/#v36","status":"detected"},{"at":1116,"text":"Rom. viii. 15","label":"Romans 8:15","href":"/rom/8/#v15","status":"detected"},{"at":1132,"text":"Gal. iv. 6","label":"Galatians 4:6","href":"/gal/4/#v6","status":"detected"},{"at":1166,"text":"vii. 30","label":"John 7:30","href":"/jhn/7/#v30","status":"detected"},{"at":1271,"text":"ii. 4","label":"John 2:4","href":"/jhn/2/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.1.2","start":1,"end":1,"heading":"glorify thy Son, that thy Son...may","excerpt":"The \" glorifying\" of the Son is the fuller manifestation of His true nature. This manifestation, given in the fact of His victory over death, established by the Resurrection and Ascension, is set forth as having for its end the fuller manifestation of the Father. It is through the Son that men know and see the Father, ch. xiv. 7 ff. ; and the one end of all work and of all partial ends is the glory of the Father. The \" glorifying \" of the Son must not be limited to His support in the Passion, nor to His wider acknowledgment, though the revelation of His Being includes the thoughts which were suggested by these partial interpretations. Comp. xii. 23, note. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":324,"text":"xiv. 7","label":"John 14:7","href":"/jhn/14/#v7","status":"detected"},{"at":649,"text":"xii. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.1.3","start":1,"end":1,"heading":"","excerpt":"It must be observed that the prayer is expressed in an impersonal form. It is based upon, essential relations (thy Son, the Son, not me, I). In this respect it corresponds to the promise in Ps. ii. 8. Comp. viii. 50.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":190,"text":"Ps. ii. 8","label":"Psalms 2:8","href":"/psa/2/#v8","status":"detected"},{"at":207,"text":"viii. 50","label":"John 8:50","href":"/jhn/8/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.1-5.1","start":1,"end":5,"heading":"I. THE SON AND THE FATHER (1—5).","excerpt":"1 — 5. The completion of the work given by the Father to the Son is the ground for His glorifying by the Father. The work of the Son was to give eternal life to men. This life is the knowledge of God. The glory of the Son, resting upon His perfected work, issues therefore in the glory of the Father ; for to know' God is to give Him honour.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.2.1","start":2,"end":2,"heading":"As thou hast given him power","excerpt":"Even as thou gavest him authority... The complete elevation of the Incarnate Son to His divine glory was necessarily presupposed in His mission. He received a legitimate authority  ... over humanity as its true Head, and this could only be exercised in its fulness after the Ascension. At the same time the exaltation of the Son as Saviour carried with it the glorification of the Father, as the spring of the eternal life which Christ sent through the Spirit from heaVen.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.3.1","start":3,"end":3,"heading":"And this is life eternal","excerpt":"The definition is not of the sphere (in this), but of the essence of eternal life (comp. xii. 50). The subject is taken from the former clause: The life eternal — the life eternal, of which Christ had just now (as ever) spoken  ... — it this, that... Eternal life lies not so much in the possession of a completed knowledge as in the striving after a growing knowledge. The that  ... expresses an aim, an end, and not only a fact. Comp. iv. 34, vi. 29. So too the tense of the verb  ... marks continuance, progress, and not a perfect and past apprehension gained once for all. Comp. v. 23, x. 38; 1 John v. 20; ch. xiv. 31  ..., xix. 4; I John iv. 7, 8  ....\n\nThe construction which occurs here (avrq f ... is characteristic of St John, ch. xv. 12; 1 John iii. 11, 23, v. 3; a John 6. The force of the article (jj at. f.) appears in the only other passages of the New Testament where it is found : Acts xiii. 46 ; 1 Tim. vi. 12 (1 John v. 20 is a false reading). Comp. 1 John i. 2, ii. 25 (77 f. 77 at.).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":89,"text":"xii. 50","label":"John 12:50","href":"/jhn/12/#v50","status":"detected"},{"at":437,"text":"iv. 34","label":"John 4:34","href":"/jhn/4/#v34","status":"detected"},{"at":583,"text":"v. 23","label":"John 17:23","href":"/jhn/17/#v23","status":"detected"},{"at":597,"text":"1 John v. 20","label":"1 John 5:20","href":"/1jn/5/#v20","status":"detected"},{"at":615,"text":"xiv. 31","label":"John 14:31","href":"/jhn/14/#v31","status":"detected"},{"at":637,"text":"I John iv. 7, 8","label":"1 John 4:7–8","href":"/1jn/4/#v7","status":"detected"},{"at":741,"text":"xv. 12","label":"John 15:12","href":"/jhn/15/#v12","status":"detected"},{"at":749,"text":"1 John iii. 11, 23","label":"1 John 3:11","href":"/1jn/3/#v11","status":"detected"},{"at":749,"text":"1 John iii. 11, 23","label":"1 John 3:23","href":"/1jn/3/#v23","status":"detected"},{"at":769,"text":"v. 3","label":"1 John 5:3","href":"/1jn/5/#v3","status":"detected"},{"at":898,"text":"Acts xiii. 46","label":"Acts 13:46","href":"/act/13/#v46","status":"detected"},{"at":914,"text":"1 Tim. vi. 12","label":"1 Timothy 6:12","href":"/1ti/6/#v12","status":"detected"},{"at":929,"text":"1 John v. 20","label":"1 John 5:20","href":"/1jn/5/#v20","status":"detected"},{"at":969,"text":"1 John i. 2","label":"1 John 1:2","href":"/1jn/1/#v2","status":"detected"},{"at":982,"text":"ii. 25","label":"1 John 2:25","href":"/1jn/2/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.3.2","start":3,"end":3,"heading":"","excerpt":"The knowledge which is life, the knowledge which from the fact that it is vital is always advancing  ..., is twofold ; a knowledge of God in His sole, supreme Majesty, and a knowledge of the revelation which He has made in its final consummation in the mission of Christ. To regard the phrase the only true God as embracing here both thee and him whom thou didst send, a construction adopted by Caesarius (Cramer, ' Cat.'\n\nThe verse finds an instructive comment in the double command, ch. xiv. i.\n\nthis it...] Life — eternal life — is characteristically spoken of by St John as truly present: iii. 36, v. 24, vi. 47, 54; 1 John v. 1 2 ; and the possession of this life may become a matter of absolute knowledge: 1 John v. 13. At the same time this life is regarded as future in its realisation : iv. 14, 36, vi. 27, xii. 25. The two thoughts are united in vi. 40, see note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":602,"text":"v. 24","label":"John 17:24","href":"/jhn/17/#v24","status":"detected"},{"at":621,"text":"1 John v. 1","label":"1 John 5:1","href":"/1jn/5/#v1","status":"detected"},{"at":712,"text":"1 John v. 13","label":"1 John 5:13","href":"/1jn/5/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.3.3","start":3,"end":3,"heading":"might know","excerpt":"may know. In such a connexion \" knowledge \" expresses the apprehension of the truth by the whole nature of man. It is not an acquaintance with facts as external, nor an intellectual conviction of their reality, but an appropriation of them (so to speak) as an influencing power into the very being of him who \"knows \"them. \" Knowledge \" is thus faith perfected ; and in turn it passes at last into sight (1 John iii. 2; comp. 1 Cor. xiii. 9 ff.). It is remarkable that the noun  ... is not found in the writings of St John ; the verb on the contrary  ...) is relatively more frequent in these than in any other section of the New Testament. As in the corresponding case of \" faith\" (see ii. 23, note) St John dwells on the active exercise of the power, and not on the abstract idea.\n\nJesus Christ whom thou hast sent] Him whom thou didst send, even Jesus Christ. The emphasis is laid on the single historic fact of Christ's mission (didst send, dirf<rrei\\ai), and not on the continuity of its effects (hast sent, direa-ra^Kus, v. 36, xx. 21, note).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":405,"text":"1 John iii. 2","label":"1 John 3:2","href":"/1jn/3/#v2","status":"detected"},{"at":426,"text":"1 Cor. xiii. 9","label":"1 Corinthians 13:9","href":"/1co/13/#v9","status":"detected"},{"at":1027,"text":"v. 36","label":"John 17:36","href":"/jhn/17/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.4.1","start":4,"end":4,"heading":"thou gavest","excerpt":"The original charge once given  ... is treated as the ground and measure of the prayer for its fulfilment. Nothing is said or implied as to the sovereignty of the Son over other created beings  .... His office is regarded primarily in relation to man fallen.\n\nauthority] Comp. ch. v. 27 ; Matt. vii. 29, ix. 6, xxviii. 18. For the genitive  ... see Matt. x. 1 ; Mark vi. 7.\n\nall flesh] The phrase is the rendering of a Hebrew phrase  ... which describes mankind in their weakness and transitoriness, as contrasted with the majesty of God, Gen. vi. 12; Ps. lxv. 2, cxlv. 21 ; Isai. xl. 5 f, xlix. 26, lxvi. 16, 23 f. ; Joel ii. 28 ; Ezek. xx. 48, xxi. 5 ; Jer. xii. 12, xxv. 31 ; Job xii. 10, xxxiv. 15 ; and from that side of their nature in which they are akin to, and represent, the lower world, Gen. vi. 19, vii. 15 f., 21, viii. 17, ix. 11, 15 ff. ; Ps. cxxxvi. 25 ; Jer. xxxii. 27, xiv. 5.\n\nFrom this point of sight the whole clause brings out forcibly the scope of the Incarnation, as designed to bring a higher life to that which in itself was incapable of regaining fellowship with God. Comp. Iren. ' Adv. haer.' v. 16. 2.\n\nAt the same time the universality of the Gospel is laid open. Not all Israel only (Luke ii. 10, all the people, Matt. xv. 34), but all humanity are the subjects of Messiah (Matt, xxviii. 19).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":281,"text":"v. 27","label":"John 5:27","href":"/jhn/5/#v27","status":"detected"},{"at":289,"text":"Matt. vii. 29","label":"Matthew 7:29","href":"/mat/7/#v29","status":"detected"},{"at":304,"text":"ix. 6","label":"Matthew 9:6","href":"/mat/9/#v6","status":"detected"},{"at":311,"text":"xxviii. 18","label":"Matthew 28:18","href":"/mat/28/#v18","status":"detected"},{"at":349,"text":"Matt. x. 1","label":"Matthew 10:1","href":"/mat/10/#v1","status":"detected"},{"at":362,"text":"Mark vi. 7","label":"Mark 6:7","href":"/mrk/6/#v7","status":"detected"},{"at":539,"text":"Gen. vi. 12","label":"Genesis 6:12","href":"/gen/6/#v12","status":"detected"},{"at":552,"text":"Ps. lxv. 2","label":"Psalms 65:2","href":"/psa/65/#v2","status":"detected"},{"at":564,"text":"cxlv. 21","label":"Psalms 145:21","href":"/psa/145/#v21","status":"detected"},{"at":575,"text":"Isai. xl. 5","label":"Isaiah 40:5","href":"/isa/40/#v5","status":"detected"},{"at":618,"text":"Joel ii. 28","label":"Joel 2:28","href":"/jol/2/#v28","status":"detected"},{"at":632,"text":"Ezek. xx. 48","label":"Ezekiel 20:48","href":"/ezk/20/#v48","status":"detected"},{"at":646,"text":"xxi. 5","label":"Ezekiel 21:5","href":"/ezk/21/#v5","status":"detected"},{"at":655,"text":"Jer. xii. 12","label":"Jeremiah 12:12","href":"/jer/12/#v12","status":"detected"},{"at":669,"text":"xxv. 31","label":"Jeremiah 25:31","href":"/jer/25/#v31","status":"detected"},{"at":679,"text":"Job xii. 10","label":"Job 12:10","href":"/job/12/#v10","status":"detected"},{"at":692,"text":"xxxiv. 15","label":"Job 34:15","href":"/job/34/#v15","status":"detected"},{"at":798,"text":"Gen. vi. 19","label":"Genesis 6:19","href":"/gen/6/#v19","status":"detected"},{"at":811,"text":"vii. 15","label":"Genesis 7:15","href":"/gen/7/#v15","status":"detected"},{"at":854,"text":"Ps. cxxxvi. 25","label":"Psalms 136:25","href":"/psa/136/#v25","status":"detected"},{"at":871,"text":"Jer. xxxii. 27","label":"Jeremiah 32:27","href":"/jer/32/#v27","status":"detected"},{"at":887,"text":"xiv. 5","label":"Jeremiah 14:5","href":"/jer/14/#v5","status":"detected"},{"at":1121,"text":"v. 16","label":"John 17:16","href":"/jhn/17/#v16","status":"detected"},{"at":1215,"text":"Luke ii. 10","label":"Luke 2:10","href":"/luk/2/#v10","status":"detected"},{"at":1244,"text":"Matt. xv. 34","label":"Matthew 15:34","href":"/mat/15/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.4.2","start":4,"end":4,"heading":"give., .to as many as thou hast","excerpt":"The original form of expression is remarkable : that all that  ... thou hast given him to them he should give. The Christian body is first presented in its unity as a whole, and then in its individual members. Comp. \"v. 24, vi. 37.\n\nThe contrast implied in all flesh and all that has been given, marks a mystery of the divine working which we cannot understand. The sovereignty is universal, the present blessing is partial. Comp. iii. 16.\n\n4. I glorified...] The historical mission of Christ is now regarded as ended; the earthly work is accomplished. By a life of absolute obedience and love Christ had revealed— and therefore glorified — the Father.\n\nI have finished] According to the true reading, having finished  .... The participle defines the mode in which the glory of God was secured : there is but one action. For the use of the word \"perfect\" (Vulg. consummavi) comp. iv. 34, note.\n\nwork... gavest (hast given)] Comp. v. 36. Here the work is contemplated in its unity, as accomplished, and there in its manifold parts, as still to be done. Christ's\" work is not selfchosen, but wrought out in perfect obedience.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":217,"text":"v. 24","label":"John 17:24","href":"/jhn/17/#v24","status":"detected"},{"at":431,"text":"iii. 16","label":"John 3:16","href":"/jhn/3/#v16","status":"detected"},{"at":880,"text":"iv. 34","label":"John 4:34","href":"/jhn/4/#v34","status":"detected"},{"at":930,"text":"v. 36","label":"John 17:36","href":"/jhn/17/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.4-5.1","start":4,"end":5,"heading":"4—5.","excerpt":"... The prayer of v. 1 is repeated from the opposite point of view. Here the glorifying of Christ is treated as a consequence of work done, and there as a preparation for work still remaining to be done. There is also this further difference in expression, that in v. 1 the form is indirect (thy Son), while here it is direct  .... The reason of this appears to be that in v. 1 the central idea is that of the general relation of Son and Father, while here the attention is fixed on what Christ had done as man. The eternal glory of the Son is to be resumed by the Incarnate Son.\n\nThe parallelism between v. 4 and v. 5 is very close : I glorified thee upon earth : Do Thou glorify me with Thine own self (i. e . in heaven). And in each case the personal relation is made emphatic by the juxtaposition of the pronouns (7, Thee, v. 4 ; Me, Thou, v. 5).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":18,"text":"v. 1","label":"John 17:1","href":"/jhn/17/#v1","status":"detected"},{"at":265,"text":"v. 1","label":"John 17:1","href":"/jhn/17/#v1","status":"detected"},{"at":373,"text":"v. 1","label":"John 17:1","href":"/jhn/17/#v1","status":"detected"},{"at":605,"text":"v. 4","label":"John 17:4","href":"/jhn/17/#v4","status":"detected"},{"at":614,"text":"v. 5","label":"John 17:5","href":"/jhn/17/#v5","status":"detected"},{"at":827,"text":"v. 4","label":"John 17:4","href":"/jhn/17/#v4","status":"detected"},{"at":844,"text":"v. 5","label":"John 17:5","href":"/jhn/17/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.5.1","start":5,"end":5,"heading":"now","excerpt":"when the hour has come, and the last sacrifice of humiliation is over.\n\nThus the verse presents a contrast between the state of the Incarnate Son and of the Eternal Word. The Person is one (glorify me... which I had...), but by the assumption of manhood the Son for a time emptied Himself of that which He afterwards received again.\n\nwhich I had] in actual possession and not as the object of the divine thought. Comp. i. i. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.5.2","start":5,"end":5,"heading":"before the world was","excerpt":"Comp. v. 24 note The glory of the Eternal Word spoken of here is distinguished from the glory of Christ, the Incarnate Word, spoken of in v. 22, though the two correspond to one another. The one is supra-temporal  ... ; the other is a present possession (8 ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"v. 24","label":"John 17:24","href":"/jhn/17/#v24","status":"detected"},{"at":138,"text":"v. 22","label":"John 17:22","href":"/jhn/17/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.6.1","start":6,"end":6,"heading":"","excerpt":"The prayer for the disciples is based upon a threefold declaration of what they were in relation to Christ (I manifested thy name to the men...), in relation to the Father (thine they were...), and in themselves (they have kept thy word). Each statement is a plea in favour of the petitions which follow. Together they form a portraiture of true discipleship.\n\nI have manifested] I manifested. The phrase is exactly parallel with \" I glorified \" in v. 4. Christ made known perfectly the name of God as Father in His life. Even to the Jew this conception of the relation of God to man was new. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":449,"text":"v. 4","label":"John 17:4","href":"/jhn/17/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.6.2","start":6,"end":6,"heading":"unto the men","excerpt":"The full form of the phrase (as contrasted with \"to those whom...\") seems to mark a certain correspondence between the revelation and the recipients of it. As men the disciples were enabled to receive the teaching of the Son of man (comp. i. 4).\n\ngavest] Comp. vv. 2, 24, vi. 37, x. 29, xviii. 9. It is only by the influence of the Father that men can come to Christ, vi. 44, 65. Yet the critical act admits of being described from many sides. The Father is said to \"draw\" men (vi. 44), and Christ also draws them (xii. 32). Christ \" chooses \" men (vi. 70, xv. 1 6) ; and men freely obey His call. thine] not only as creatures of God, or as representatives by birth of Israel, the chosen people, but as answering to the true character of Israel (i. 47).\n\nthy word] The revelation of Christ as a whole (d Xdybff, Vulg. sermo) is spoken of as the Father's word (comp. vii. 16, xii. 48, 49). All was included implicitly in the word by which the disciples were bidden to seek Christ (vi. 45). As they \"heard\" this at first, so they continued to hear it. On keep  ... see viii. 51, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":239,"text":"i. 4","label":"John 1:4","href":"/jhn/1/#v4","status":"detected"},{"at":261,"text":"vv. 2, 24","label":"John 17:2","href":"/jhn/17/#v2","status":"detected"},{"at":261,"text":"vv. 2, 24","label":"John 17:24","href":"/jhn/17/#v24","status":"detected"},{"at":866,"text":"vii. 16","label":"John 7:16","href":"/jhn/7/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.6-16.1","start":6,"end":16,"heading":"6—16.","excerpt":"The fulfilment by Christ of His work among men contained the promise of the wider work which should be accomplished for and through them on His exaltation. Thus the current of His prayer passes naturally into a new channel. As He had prayed for Himself, He prays for His disciples. The petition glorify me is represented in new relations by keep them (v. 11), and sanctify them (v..*i\\ The glory of Christ, and of the Father in Christ, was to be realised by the continuance and completion of that which He had begun in men.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":352,"text":"v. 11","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.7.1","start":7,"end":7,"heading":"Now they have known","excerpt":"Now thy know  ..., now they have learnt through the teaching of discipleship. The English present seems to express best, both here and in v. 8, the actual result of past experience. Comp. v. 42, vi. 69, viii. 52, 55, xiv. 9; 1 John ii. 4.\n\nall things whatsoever thou hast given] It might have seemed simpler to say \"all that I have,\" but by such a mode of expression the thought of the special charge committed to the Son would have been lost. And yet further, the reference is to all the elements of the Lord's Life and Work — His words and acts — which are severally attributed to the Father's love (v. 19, 30, viii. 28, xii. 49 f., xiv. 10), and now regarded in their abiding consequence (are, not were).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":138,"text":"v. 8","label":"John 17:8","href":"/jhn/17/#v8","status":"detected"},{"at":188,"text":"v. 42","label":"John 17:42","href":"/jhn/17/#v42","status":"detected"},{"at":225,"text":"1 John ii. 4","label":"1 John 2:4","href":"/1jn/2/#v4","status":"detected"},{"at":602,"text":"v. 19, 30","label":"John 17:19","href":"/jhn/17/#v19","status":"detected"},{"at":602,"text":"v. 19, 30","label":"John 17:30","href":"/jhn/17/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.8.1","start":8,"end":8,"heading":"","excerpt":"The fuller insight which the disciples gained into the being of Christ came through, the gradual manifestations which He \"gave\" and they \" received.\"\n\nthe words...] That teaching which was before (v. 6) regarded in its unity, is now regarded in its component elements  .... That which was organically one, was made known in many parts according to the Father's will (the words which thou gavest me).\n\nThe contrast between \" the word \" (Xdyor), the complete message, and \" the saying \"  ..., the detached utterance, is frequently important in St John, and yet difficult to express without a paraphrase. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":197,"text":"v. 6","label":"John 17:6","href":"/jhn/17/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.8.2","start":8,"end":8,"heading":"they have received...and have known...and they have believed","excerpt":"they received ... and know. ..and believed... The issues of the reception of the successive relations of Christ are gathered under the two heads of knowledge and faith (comp. vi. 69, note), and both alike are directed to the recognition of Christ and His mission. The disciples in their converse with their Master perceived, and perceived truly, on such evidence as to exclude all doubt, that the source of His life was divine. This was a matter on which they could themselves judge. So far the voice of conscience was authoritative as to the character of Christ. But beyond this they believed that Christ was directly sent by God to fulfil a special office. This was no longer within the province of knowledge; it was a conclusion of faith. Yet here again in due course \" faith\" is transformed into knowledge, v. 25.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":175,"text":"vi. 69","label":"John 6:69","href":"/jhn/6/#v69","status":"detected"},{"at":811,"text":"v. 25","label":"John 17:25","href":"/jhn/17/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.9.1","start":9,"end":9,"heading":"I pray for them","excerpt":"The pronouns are emphatic : \" I on my part, in answer to their devotion ; I, thy Son, for those who have been faithful to Thee.\" The emphatic \" I \" occurs throughout the prayer; see specially vv. 4, 12, 14, 19. On the word for \"pray\"  ... see xvi. 26, note.\n\nThe exclusion of \" the world\" from Christ's prayer is no limitation of the extent of His love (comp. v. 21, note), but a necessary result of the immediate circumstances of the prayer. His work is fulfilled in ever-increasing circles of influence. At present He is interceding for those who have been prepared beforehand to continue His work; and in their behalf He pleads a request of which the fulfilment is guaranteed (so to speak) by a threefold claim. The disciples for whom intercession is made were indeed the Father's (they are thine : comp. v. 6), and therefore He could not but regard His own children. And further, in respect of their relation to Christ, so far as they had been attached to Him this also was a relation to the Father equally (all things that are mine are thine). And thirdly, this relation had issued in Christ's glory, and therefore in the glory of the Father, so that by the fulfilment of their part hitherto they called out fresh gifts of divine love (I have been glorified in them).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":192,"text":"vv. 4, 12, 14, 19","label":"John 17:12","href":"/jhn/17/#v12","status":"detected"},{"at":192,"text":"vv. 4, 12, 14, 19","label":"John 17:14","href":"/jhn/17/#v14","status":"detected"},{"at":192,"text":"vv. 4, 12, 14, 19","label":"John 17:19","href":"/jhn/17/#v19","status":"detected"},{"at":192,"text":"vv. 4, 12, 14, 19","label":"John 17:4","href":"/jhn/17/#v4","status":"detected"},{"at":360,"text":"v. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":808,"text":"v. 6","label":"John 17:6","href":"/jhn/17/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.10.1","start":10,"end":10,"heading":"all mine are thine","excerpt":"all things that are mine are thine... This general statement, which is expressed in the most comprehensive form, and does not include only persons, prepares the way for the next. Service rendered to Christ is rendered to the Father (xiii. 20), so that those who were from the first God's children had become nearer to His love by their faith in the Son of God. The second clause (and the things that are thine are mine) is not required by the argument, but serves to emphasize the assertion of the perfect communion of the Son and the Father. The words are not to be regarded as parenthetical, but as part of the exposition of the argument, which is made by parallel sentences.\n\nlam (I have been) glorified] To \"glorify\" God (or Christ) is to make Him known or to acknowledge Him as being what He is  .... Here then Christ bears witness to the faith of the disciples who had been enabled to recognise and to confess Him even in His state of self-humiliation (vi. 69). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.11.1","start":11,"end":11,"heading":"","excerpt":"The declaration of the grounds on which the prayer is urged is followed by the statement of the circumstances which make the prayer necessary. These are simply coordinated (and... and... and) ; and the bare enumeration of the facts is left without comment. Christ leaves the world, the disciples remain in the world ; Master and scholars must then be separated, so that the old connexion will be broken. Christ goes to the Father ; He enters therefore upon a new sphere of His mediatorial work, in which His mode of action will be changed.\n\nAnd now I. ..but these...] And I. ..and they... See above.\n\nHoly Father. . .] The substance of the prayer here at length finds expression when the pleas in support of it, and the occasion which calls it out, have been set forth. The unique phrase of address (Holy Father, comp. Rev. vi. 10 ; 1 John ii. 20 ; v. 25 , righteous Father) suggests the main thought. The disciples hitherto had been kept apart from the corruption of the world by the present influence of Christ. The revelation of holiness which He had made had a power at once to separate and to unite. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":819,"text":"Rev. vi. 10","label":"Revelation 6:10","href":"/rev/6/#v10","status":"detected"},{"at":833,"text":"1 John ii. 20","label":"1 John 2:20","href":"/1jn/2/#v20","status":"detected"},{"at":849,"text":"v. 25","label":"1 John 5:25","href":"/1jn/5/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.11.2","start":11,"end":11,"heading":"one, as we are","excerpt":"The unity is not only of will and love but of nature, perfectly realised in absolute harmony in Christ. As the divine Unity consists with a variety of Persons, so too the final unity of men does not exclude but perfectly harmonizes the separate being of each in the whole.\n\nas we are] The use of the plural pronoun in such a connection is a distinct assertion of sameness of essence. The \" we \" which unites the Father and Christ affirms that their nature is one. Comp. x. 28, 29.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":470,"text":"x. 28, 29","label":"John 10:28–29","href":"/jhn/10/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.12.1","start":12,"end":12,"heading":"While...with them in the...kept","excerpt":"While... with them I kept— guarded. The tenses of the original verb  ... mark respectively the continuous action of watching and its completed issue. The difference between the verbs themselves appears to be that \"kept\"  ... expresses the careful regard and observance of that which is looked at as without (e.g. Matt, xxvii. 36), while \"guarded\"  ... describes the protection of something held as it were within a line of defence from external assaults.\n\nin thy name: those that thou gavest me I have kept...] in thy name that thou hast given me; and I guarded them... as in but...] The excepting phrase  ... does not necessarily imply that Judas is reckoned among those whom the Lord \"guarded.\" The exception may refer simply to the statement \"not one perished.\" Comp. Matt. xii. 4 ; Luke iv. 26, 27 ; Gal. i. 19, ii. 16 ; Rev. xxi. 27. Contrast xviii. 9.\n\nthe son of perdition] He whose character was defined by this terrible mark, 2 Thess. ii. 3 ; (28. xii. 5). Comp. xii. 36, note. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":771,"text":"Matt. xii. 4","label":"Matthew 12:4","href":"/mat/12/#v4","status":"detected"},{"at":786,"text":"Luke iv. 26, 27","label":"Luke 4:26–27","href":"/luk/4/#v26","status":"detected"},{"at":804,"text":"Gal. i. 19","label":"Galatians 1:19","href":"/gal/1/#v19","status":"detected"},{"at":816,"text":"ii. 16","label":"Galatians 2:16","href":"/gal/2/#v16","status":"detected"},{"at":825,"text":"Rev. xxi. 27","label":"Revelation 21:27","href":"/rev/21/#v27","status":"detected"},{"at":935,"text":"2 Thess. ii. 3","label":"2 Thessalonians 2:3","href":"/2th/2/#v3","status":"detected"},{"at":972,"text":"xii. 36","label":"John 12:36","href":"/jhn/12/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.12.2","start":12,"end":12,"heading":"that the scripture","excerpt":"Judas was lost, but even the fall of Judas found a place in the whole scheme of divine Providence, comp. xii. 38, note. The reference is to Ps. xli. 9 (ch. xiii. 1 8), rather than to Ps. cix. 8 (Acts i. 20).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":105,"text":"xii. 38","label":"John 12:38","href":"/jhn/12/#v38","status":"detected"},{"at":140,"text":"Ps. xli. 9","label":"Psalms 41:9","href":"/psa/41/#v9","status":"detected"},{"at":156,"text":"xiii. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"},{"at":183,"text":"Ps. cix. 8","label":"Psalms 109:8","href":"/psa/109/#v8","status":"detected"},{"at":195,"text":"Acts i. 20","label":"Acts 1:20","href":"/act/1/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.12-13.1","start":12,"end":13,"heading":"12—13.","excerpt":"The Lord looks back upon the work which He had wrought for the disciples (v. 12), now that He is passing into the new order (v. 13). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":74,"text":"v. 12","label":"John 17:12","href":"/jhn/17/#v12","status":"detected"},{"at":125,"text":"v. 13","label":"John 17:13","href":"/jhn/17/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.13.1","start":13,"end":13,"heading":"And now come","excerpt":"But now I come... The old relation was on the point of being broken.\n\nChrist was, so to speak, already on His way to the Father, but at the same time He had not yet left the world. His prayer therefore was offered while He was still on the scene of human conflict, that the disciples, conscious of His intercession, might be able when alone to realise in themselves (comp. xiv. 23) that joy, characteristic of Him (comp. xv. 11, note), which they had hitherto found in His presence.\n\nthese things I speak... that they might (may)...] The prayer was uttered aloud that the disciples might draw strength from the words which they heard.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":373,"text":"xiv. 23","label":"John 14:23","href":"/jhn/14/#v23","status":"detected"},{"at":421,"text":"xv. 11","label":"John 15:11","href":"/jhn/15/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.14.1","start":14,"end":14,"heading":"I have given","excerpt":"The revelation which the Lord had made is now regarded in its completeness  ..., and in connexion with Himself  ... : I in the fulness of my presence have given... The disciples were furnished with their power, and the crisis which decided their future was over. When they came before the world the world hath hated  ... them, shewed at once and decisively its position of antagonism to the Gospel. The single act  ... is contrasted with the permanent endowment  .... On the other hand, see xv. 18, 24  ...K(v). These two facts, I have given... and the world hated..., form the conditions which determine the nature of the apostolic work.\n\nthey are not of...] Comp. v. 16, viii. 23, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":666,"text":"v. 16","label":"John 17:16","href":"/jhn/17/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.14-15.1","start":14,"end":15,"heading":"14—15.","excerpt":"The joy of Christ must be won through conflict. The disciples are strong by the Word of God and by the Lord's intercession, but the world naturally hates them.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.15.1","start":15,"end":15,"heading":"","excerpt":"It might have seemed best that the Lord should remove His disciples from a scene of inevitable conflict. But for them, as for Himself (xii. 27), the conflict was the condition of victory. His prayer therefore was for their protection, and not for their withdrawal either by isolation or by removal.\n\nfrom the evil] out of the evil one. The parallel words in 1 John v. 18, 19, seem to shew conclusively that the original phrase  ..., which is of doubtful gender, is here masculine (the evil one). Just as Christ is Himself the medium or sphere in which the believer lives and moves ( ..., so the prince of the world, the evil one, is the medium or sphere in which they live and move who are given up to him  .... The relation of man to good and evil is a personal relation ; and the Lord prays that His disciples may be kept out of the range of the pervading influence of His enemy. He does not pray only that they may be delivered from the outward assault of the evil one  ..., but that they may be preserved from resting within his domain. ... Comp. xii. 31, xiv. 30, xvi. ii. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":358,"text":"1 John v. 18, 19","label":"1 John 5:18–19","href":"/1jn/5/#v18","status":"detected"},{"at":1051,"text":"xii. 31","label":"John 12:31","href":"/jhn/12/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.16.1","start":16,"end":16,"heading":"","excerpt":"The last clause of v. 14 is repeated as the ground of a new petition. Protection is to be followed by hallowing. The possibility of this complete consecration, no less than the certain prospect of hostility, lies in the affinity of the disciples to their Lord (they are not... even as 1 am not...'). A transposition gives emphasis to the idea of \" the world,\" which comes at the beginning and end of the verse (of the world they are not... I am not of the world).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":19,"text":"v. 14","label":"John 17:14","href":"/jhn/17/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.16-19.1","start":16,"end":19,"heading":"16—19.","excerpt":"The issue of the disciples' conflict is not only victory but complete consecration. The truth for which they are hated and by which they are strong (v. 14) is the power by which they are transformed.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":149,"text":"v. 14","label":"John 17:14","href":"/jhn/17/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.17.1","start":17,"end":17,"heading":"Sanctify","excerpt":"i.e. Consecrate, hallow. Comp. x. 36, note.\n\nV. IQ 21.]\n\nthrough thy truth] in the truth. The \" truth,\" the sum of the Christian revelation, \"the word of God,\" at once embodied in Christ and spoken by Him, is (as it were) the element into which the believer is introduced, and by which he is changed. The \" truth \" is not only a power within him by which he is moved ; it is an atmosphere in which he lives. The end of the Truth is not wisdom, which is partial, but holiness, which is universal.\n\nthy word] The exact form of the original  ..., \"the word that is thine,\" emphasizes the fact that Christ's teaching was \" not His own, but His that sent Him \" (Vii. 1 6). And this teaching must not be limited to His spoken Word or to the written Word, but extended to every utterance of God in nature and history through the WORD.\n\nThe word of God is not only \" true,\" but \"truth,\" and has a transforming virtue. Comp. viii. 31. The phrase occurs in one of the Jewish prayers for the new year in a different connexion: \"Purify our hearts to serve Thee in truth. Thou, O God, art Truth  ..., and Thy word is Truth and standeth for ever.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":31,"text":"x. 36","label":"John 10:36","href":"/jhn/10/#v36","status":"detected"},{"at":916,"text":"viii. 31","label":"John 8:31","href":"/jhn/8/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.18.1","start":18,"end":18,"heading":"As thou hast sent me...so have I also sent them","excerpt":"Comp. xx. 21  .... The Lord appears to look upon the first mission of the apostles (Matt. x. 5 ; Mark vi. 7 ; Luke ix. 2) as including their whole future work. Comp. iv. 38. After His departure they continue His work. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"xx. 21","label":"John 20:21","href":"/jhn/20/#v21","status":"detected"},{"at":84,"text":"Matt. x. 5","label":"Matthew 10:5","href":"/mat/10/#v5","status":"detected"},{"at":97,"text":"Mark vi. 7","label":"Mark 6:7","href":"/mrk/6/#v7","status":"detected"},{"at":110,"text":"Luke ix. 2","label":"Luke 9:2","href":"/luk/9/#v2","status":"detected"},{"at":166,"text":"iv. 38","label":"John 4:38","href":"/jhn/4/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.18-19.1","start":18,"end":19,"heading":"18—19.","excerpt":"The sanctifying of the apostles is connected with two thoughts, firstly with that of their own work, and secondly with that of Christ's work for them. They needed the \" sanctifying \" which He Himself received (x. 36) in order that they might fulfil their office; and He made that sanctifying possible for them.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.19.1","start":19,"end":19,"heading":"I sanctify myself...might be sanctified","excerpt":"The work of the Lord is here presented under the aspect of absolute self-sacrifice. He shewed through His life how all that is human may be brought wholly into the service of God ; and this He did by true personal determination, as perfectly man. The sacrifice of life (Hebr. x. 6 f.) was now to be consummated in death, whereby the last offering of self was made. The fruits of His victory are communicated to His disciples. By union with Him they also are \" themselves sanctified in truth,\" through the Spirit whose mission followed on His completed work, and who enables each believer to appropriate what Christ has gained (xvi. 14). Christ does for Himself  ... that which is done for the disciples  ....\n\nthrough the truth] in truth  ..., truly, really, and not merely in name or externally (comp. iv. 33, note). The absence of the article distinguishes this phrase from that in v. 17 (in the truth). Comp. a John i; 3 John i ; Col. i. 6 ; Matt. xxii. 16.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":803,"text":"iv. 33","label":"John 4:33","href":"/jhn/4/#v33","status":"detected"},{"at":884,"text":"v. 17","label":"John 17:17","href":"/jhn/17/#v17","status":"detected"},{"at":933,"text":"Col. i. 6","label":"Colossians 1:6","href":"/col/1/#v6","status":"detected"},{"at":945,"text":"Matt. xxii. 16","label":"Matthew 22:16","href":"/mat/22/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.20.1","start":20,"end":20,"heading":"for them also which shall believe","excerpt":"The final issue is gathered up in a present. ... The immediate success of the apostles carried with it that success which should be. Their \"word\" is the appointed means for the calling out of faith (Rom. x. 14 f.). This \"word\" is the \" word \" which they had received from Christ (v. 14), the interpretation as well as the assertion of the facts of Christ's life. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":199,"text":"Rom. x. 14","label":"Romans 10:14","href":"/rom/10/#v14","status":"detected"},{"at":280,"text":"v. 14","label":"John 17:14","href":"/jhn/17/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.20-23.1","start":20,"end":23,"heading":"20—23.","excerpt":"The unity of the first disciples (v. 11) is replaced by a larger unity  ..., which is regarded as influencing the world to faith (v. 21) and knowledge (v.iz).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":34,"text":"v. 11","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":130,"text":"v. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.20-26.1","start":20,"end":26,"heading":"III. THE SON AND THE CHURCH (ao—a6).","excerpt":"The prayer of the Lord is now extended from the Eleven to the Church, and through them to the world. There is to be a progress both in the breadth of unity, and in the apprehension of revelation. The unity of believers is the conviction of the world (ao — a 3) ; and believers advance in knowledge of the Son and of the Father (24—26). Christ Himself prays for all in all time.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.21.1","start":21,"end":21,"heading":"That they all...that they also...that the world","excerpt":"The great end is regarded in its growing extension. ...\n\nbe one] Comp. x. 30, vv. 11, 22; (1 Cor. iii. 8).\n\nas (even as)...] The idea of the divine unity, which has been given generally before (v. 11, and i). 22), is set out in detail in its correlative manifestation. Comp. x. 38, xiv. 10, 11, 20. There is, so to speak, an interchange of the energy of the divine Life (Thou in me, and I in Thee), which finds a counterpart in the harmonious relations of the members of the Church. The true unity of believers, like the Unity of Persons in the Holy Trinity with which it is compared, is offered as something far more than a mere moral unity of purpose, feeling, affection ; it is, in some mysterious mode which we cannot distinctly apprehend, a vital unity (Rom. xii. 5 ; Eph. iv. 4). In this sense it is the symbol of a higher type of life, in which each constituent being is a conscious element in the being of a vast whole. In \"the life,\" and in \"the life\" only, each individual life is able to attain to its perfection. Such a conception, however imperfectly it may be grasped, meets many of the difficulties which beset the conception of an abiding continuance of our present individual separation.\n\nmay be.. .in us] Omit one. The omission of \"one\" emphasizes the thought of their unity. They who are \" in God and Christ \" necessarily find unity in that fellowship. God is the essential centre of unity.\n\nin KJ] Not simply in Me or in Thee. Elsewhere the relation is definitely connected with the Son, vi. 56, xv. 4, 5 ; (1 John iii. 24). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":71,"text":"x. 30","label":"John 10:30","href":"/jhn/10/#v30","status":"detected"},{"at":78,"text":"vv. 11, 22","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":78,"text":"vv. 11, 22","label":"John 17:22","href":"/jhn/17/#v22","status":"detected"},{"at":91,"text":"1 Cor. iii. 8","label":"1 Corinthians 3:8","href":"/1co/3/#v8","status":"detected"},{"at":194,"text":"v. 11","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":275,"text":"x. 38","label":"John 10:38","href":"/jhn/10/#v38","status":"detected"},{"at":759,"text":"Rom. xii. 5","label":"Romans 12:5","href":"/rom/12/#v5","status":"detected"},{"at":773,"text":"Eph. iv. 4","label":"Ephesians 4:4","href":"/eph/4/#v4","status":"detected"},{"at":1528,"text":"1 John iii. 24","label":"1 John 3:24","href":"/1jn/3/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.21.2","start":21,"end":21,"heading":"","excerpt":"It will be observed that the prayer for unity is offered up when the Lord is looking towards the widest extension of the faith ; and the full significance of the prayer is made plainer if we bear in mind the religious differences (e.g. Jew and Gentile) of the apostolic age, and the struggles through which the Catholic Church strove towards its ultimate victory.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.22.1","start":22,"end":22,"heading":"","excerpt":"The mention of the office of future believers, to evoke faith in the world, leads to the mention of their endowment. In the former verse the Lord prayed for the disciples ; He now declares what He has Himself done for them  .... Hence the emphatic personal pronoun stands in the front of the sentence  .... He communicated to them the glory which He had Himself received. The gift of this glory (like the prayer in v. 21) has regard to a threefold consequence: that they maybe one. ..that they may be perfected in one. ..that the world may know...\n\nthe glory which thou gavest (hast given). . .] Comp. vv. 5, 24. This glory comes from the perfect apprehension of the Father as fulfilling His work of love (comp. v. 3). Viewed from another point of sight it is the revelation of the divine in man realised in and through Christ. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":415,"text":"v. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":602,"text":"vv. 5, 24","label":"John 17:24","href":"/jhn/17/#v24","status":"detected"},{"at":602,"text":"vv. 5, 24","label":"John 17:5","href":"/jhn/17/#v5","status":"detected"},{"at":712,"text":"v. 3","label":"John 17:3","href":"/jhn/17/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.23.1","start":23,"end":23,"heading":"I in them","excerpt":"This clause, standing in apposition to that which precedes, explains the nature of the double unity of believers in themselves and with God. Christ in the body of believers is the ground of their unity ; and the Father is in Him. The unity of believers is therefore like that of the divine Persons and with Them. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.23.2","start":23,"end":23,"heading":"that they","excerpt":"The possession of the divine \" glory \" — the absolute harmony of life — furnishes the sure foundation for spiritual unity.\n\nand (omit) that the world may know ... hast sent (didst send)...] not at once  ..., but by slow degrees  .... See v. 21, note. This knowledge (like the \"belief\" above) cannot be taken in any other general sense than that which is found in the other verses of the chapter (v. 8, &c.). It is the knowledge of grateful recognition and not of forced conviction.\n\nhast loved (lovedst) them, as... (lovedst) me] The spiritual effect wrought in Christians, the visible manifestation of a power of love among them (comp. xiii. 35), is declared to be a sufficient proof of the divine mission of Him from whom it comes, and of the continuance in them of the divine working. This working is not however such as might have been anticipated. The life of believers shews the same contrasts of joy and apparent failure as the life of Christ. But those contrasts are no disparagement of the perfectness of the love of God towards them.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":238,"text":"v. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":396,"text":"v. 8","label":"John 17:8","href":"/jhn/17/#v8","status":"detected"},{"at":637,"text":"xiii. 35","label":"John 13:35","href":"/jhn/13/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.24.1","start":24,"end":24,"heading":"","excerpt":"The prospect of the completion of the work of believers leads directly to the thought of their bliss. In portraying this the Lord places side by side Him to whom, and the united body for whom, He speaks  .... He no longer \" prays,\" but gives expression to His \" will.\" I will that... For the use of the word  ... by Christ, see ch. xxi. 22, 23; Matt. viii. 3, xxiii. 37, xxvi. 39 and parallels, xv. 32, (xx. 14); Luke xii. 49.\n\nIt is further interesting to contrast this expression of Christ's own will in behalf of His disciples with His submission to His Father's will in His prayer for Himself, Mark xiv. 36.\n\nthey... whom... ] that which... All believers regarded as one whole. See v. 2, note. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":332,"text":"xxi. 22, 23","label":"John 21:22–23","href":"/jhn/21/#v22","status":"detected"},{"at":345,"text":"Matt. viii. 3","label":"Matthew 8:3","href":"/mat/8/#v3","status":"detected"},{"at":360,"text":"xxiii. 37","label":"Matthew 23:37","href":"/mat/23/#v37","status":"detected"},{"at":371,"text":"xxvi. 39","label":"Matthew 26:39","href":"/mat/26/#v39","status":"detected"},{"at":413,"text":"Luke xii. 49","label":"Luke 12:49","href":"/luk/12/#v49","status":"detected"},{"at":598,"text":"Mark xiv. 36","label":"Mark 14:36","href":"/mrk/14/#v36","status":"detected"},{"at":686,"text":"v. 2","label":"John 17:2","href":"/jhn/17/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.24.2","start":24,"end":24,"heading":"","excerpt":"The will of Christ for His people includes two things, first that they may be where He is (xii. 26, xiv. 3), and so attain in the end to the sphere for the time unattainable by them (xiii. 36. Comp. vii. 34); and secondly, as dependent on this, that they may behold His glory. Each of these two issues contains an element not contained in the corresponding gifts already described. Presence with Christ, as involving personal fellowship with Him in the sphere of His glorified being, is more than a union effected by His presence with the Church. And the contemplation of His glory, in its whole extent, by those lifted beyond the limits of time, is more than the possession of that glory according to the measure of present human powers.\n\nwhere I am... may behold] as sharing in the Lord's kingdom, 2 Tim. ii. 12. The scene of this vision is not defined. Under one aspect it may be placed at the Lord's \"Presence.\" But no one special application exhausts the meaning of the words. Comp. 1 John iii. 2 ; 2 Cor. iii. 18.\n\nmy glory, which thou hast given ...] ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":199,"text":"vii. 34","label":"John 7:34","href":"/jhn/7/#v34","status":"detected"},{"at":800,"text":"2 Tim. ii. 12","label":"2 Timothy 2:12","href":"/2ti/2/#v12","status":"detected"},{"at":988,"text":"1 John iii. 2","label":"1 John 3:2","href":"/1jn/3/#v2","status":"detected"},{"at":1004,"text":"2 Cor. iii. 18","label":"2 Corinthians 3:18","href":"/2co/3/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.24.3","start":24,"end":24,"heading":"for","excerpt":"because... The love of the Father for the Son belongs to the eternal order. ... To be allowed to \" behold \" such glory is to be admitted to the contemplation of an inexhaustible object.\n\nbefore the foundation...] Comp. Eph. i. 4 ; 1 Pet. i. 20. The corresponding phrase \" since the foundation of the world \"  ... is not unfrequent: Rev.  ...s Kooyiou; Vulg. ante constitutionem mundi) xiii. 8, xvii. 8; Hebr. iv. 3, &c.\n\nThe words distinctly imply the personal preexistence of Christ. The thought of an eternal love active in the depths of divine Being presents, perhaps, as much as we can faintly apprehend of the doctrine of the essential Trinity.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":219,"text":"Eph. i. 4","label":"Ephesians 1:4","href":"/eph/1/#v4","status":"detected"},{"at":231,"text":"1 Pet. i. 20","label":"1 Peter 1:20","href":"/1pe/1/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.24-26.1","start":24,"end":26,"heading":"24—26.","excerpt":"While believers overcome the world by their unity, they are themselves also to advance in the fulness of knowledge. This progress belongs in part to a higher order of being (v. 24) ; but it rests essentially on the knowledge of Christ as the interpreter of the Father (v. 25) ; and therefore is realised on earth as Christ makes Himself better known (v. 26).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":174,"text":"v. 24","label":"John 17:24","href":"/jhn/17/#v24","status":"detected"},{"at":269,"text":"v. 25","label":"John 17:25","href":"/jhn/17/#v25","status":"detected"},{"at":351,"text":"v. 26","label":"John 17:26","href":"/jhn/17/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.25.1","start":25,"end":25,"heading":"righteous Father","excerpt":"The epithet (comp. v. 11, Holy Father) emphasizes the nature of the plea. It is to the righteousness of the Father that the Son appeals, and He had fitted them in part and would still more completely fit them to bear the vision of the divine beauty. Those for whom He speaks had in part proved their faith.\n\nthe world hath not known thee (knew Thee not): but I have known (knew) thee, and these have known (knew)...] In the original a conjunction  ... stands before \"the world\" which cannot easily be translated. It serves to co-ordinate the two main clauses, which bring out the contrast between the world and the disciples. The force of it is as if we were to say: \"Two facts are equally true; it is true that the world knew Thee not ; it is true that these knew that Thou didst send me.\" The first shewed that in the way of \" nature \" men had failed ; the second that the Son had found partial welcome in the way of \"grace \" (comp. 1 Cor. i. 21).\n\nhave known] knew. That which before (v. 8) had been described as a matter of faith, is now presented in its final acceptance as a matter of knowledge.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":19,"text":"v. 11","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":935,"text":"1 Cor. i. 21","label":"1 Corinthians 1:21","href":"/1co/1/#v21","status":"detected"},{"at":988,"text":"v. 8","label":"John 17:8","href":"/jhn/17/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.25-26.1","start":25,"end":26,"heading":"25—26.","excerpt":"In these concluding verses the justification (if we may so speak) of the whole prayer is gathered up in a simple enumeration of the facts of the world's ignorance, Christ's knowledge, and the disciples' faith ; and the substance of it in the twofold end, that the love of the Father for the Son, and the Son Himself, may be in the disciples, who henceforward represent Him.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.17.26.1","start":26,"end":26,"heading":"","excerpt":"The revelation of the Father's name by Christ followed on the personal acknowledgment of His mission. This revelation, complete in one sense (7 made known ; comp. xv. 15), is none the less continuous (7 will make known). It cannot be finished while the world lasts. The end of it is that the Father may regard the disciples in response to their growing faith even as He regarded the Son, and that they may feel His love (that the love wherewith thou loved at... in them; comp. Rom. v. 5). The possibility of such a consummation lies in the fact of the Presence of the Son Himself in them (7 in them).\n\nI have declared... 'will declare it] I made known. ..and will make it known, henceforward by the Holy Spirit, whom Christ sent, xv. 26.\n\nI in them] The last word of the Lord's prayer corresponds with the last word of His discourses : 7 have overcome the world (xvi. 3 T). He is Himself the source of victory and life.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":163,"text":"xv. 15","label":"John 15:15","href":"/jhn/15/#v15","status":"detected"},{"at":477,"text":"Rom. v. 5","label":"Romans 5:5","href":"/rom/5/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"henry.JHN.11.41.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:41","href":"/jhn/11/#v41-henry","text":"ch. xvii. 1","snippet":"… up his eyes, an outward expression of the elevation of his mind, and to show those who stood by whence he derived his power; also to set us an example; this outward sign is hereby recommended to our practice; see ch. xvii. 1."},{"id":"bengel.JHN.13.31.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:31","href":"/jhn/13/#v31-bengel","text":"John xvii. 1, 2","snippet":"What Christ gave utterance to at the commencement of the day, is something prior in point of time to that which He afterwards, in the evening, sought from the Father. John xvii. 1, 2, “ 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."},{"id":"bengel.JHN.17.11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:11","href":"/jhn/17/#v11-bengel","text":"ver. 1","snippet":"Holy Father) A most apposite appellation, Jude ver. 1, note."},{"id":"ryle.JHN.11.41.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:41","href":"/jhn/11/#v41-ryle","text":"John xvii. 1","snippet":"(Compare John xvii. 1."},{"id":"westcott.JHN.17.4-5.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:4–5","href":"/jhn/17/#v4-westcott","text":"v. 1","snippet":"The prayer of v. 1 is repeated from the opposite point of view."}],"2":[{"id":"henry.JHN.6.68-69.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:68–69","href":"/jhn/6/#v68-henry","text":"ch. xvii. 2","snippet":"His having the words of eternal life is the same with his having power to give eternal life to as many as were given him, ch. xvii. 2."},{"id":"henry.JHN.10.28.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:28","href":"/jhn/10/#v28-henry","text":"ch. xvii. 2","snippet":"He who is the fountain of life, and Father of eternity, has authorized Christ to give eternal life, ch. xvii. 2."},{"id":"henry.JHN.12.50.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:50","href":"/jhn/12/#v50-henry","text":"ch. xvii. 2","snippet":"… in order to their everlasting life and happiness in that state: the instructions given to Christ as a prophet were to reveal eternal life (1 John v. 11); the power, given to Christ as a king was to give eternal life, ch. xvii. 2."},{"id":"henry.JHN.17.24.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:24","href":"/jhn/17/#v24-henry","text":"v. 2","snippet":"It intimates his particular authority in this matter; he had a power to give eternal life (v. 2), and, pursuant to that power, he says, Father, I will."},{"id":"bengel.JHN.13.3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:3","href":"/jhn/13/#v3-bengel","text":"xvii. 2, 3","snippet":"‘The Father, as it were, said this to the Son, All things, which have revolted from Me, I give to Thee: conquer what Thou wilt; claim to Thyself [assert Thy claim to] what Thou wilt: ch. xvii. 2, 3, “As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him."},{"id":"bengel.JHN.13.31.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:31","href":"/jhn/13/#v31-bengel","text":"John xvii. 1, 2","snippet":"What Christ gave utterance to at the commencement of the day, is something prior in point of time to that which He afterwards, in the evening, sought from the Father. John xvii. 1, 2, “ 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."},{"id":"bengel.JHN.17.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:1","href":"/jhn/17/#v1-bengel","text":"ver. 1, 2","snippet":"these things) He prays respecting Himself, ver. 1, 2; respecting the apostles, ver. 6, 7; and again, ver. 24, 25; respecting those about to believe, ver. 20-23; and in this prayer comprises all things which He spake from ch. xiii. 31, and sets His seal on all that He has …"},{"id":"ryle.JHN.6.37.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:37","href":"/jhn/6/#v37-ryle","text":"John xvii. 2, 6, 9, 11, 12","snippet":"(See John xvii. 2, 6, 9, 11, 12; and xviii. 9."},{"id":"westcott.JHN.17.6.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:6","href":"/jhn/17/#v6-westcott","text":"vv. 2, 24","snippet":"gavest] Comp. vv. 2, 24, vi. 37, x. 29, xviii. 9."},{"id":"westcott.JHN.17.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:24","href":"/jhn/17/#v24-westcott","text":"v. 2","snippet":"See v. 2, note. ..."}],"3":[{"id":"bengel.JHN.5.43-44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:43–44","href":"/jhn/5/#v43-bengel","text":"xvii. 3","snippet":"“from God only”]) ch. xvii. 3, “Thee, the only true God.”"},{"id":"bengel.JHN.12.49-50.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:49–50","href":"/jhn/12/#v49-bengel","text":"xvii. 3","snippet":"For life everlasting rests upon the experimental knowledge of the Father and the Son: ch. xvii. 3, “ This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.”"},{"id":"bengel.JHN.13.3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:3","href":"/jhn/13/#v3-bengel","text":"xvii. 2, 3","snippet":"‘The Father, as it were, said this to the Son, All things, which have revolted from Me, I give to Thee: conquer what Thou wilt; claim to Thyself [assert Thy claim to] what Thou wilt: ch. xvii. 2, 3, “As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him."},{"id":"ryle.JHN.4.34.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:34","href":"/jhn/4/#v34-ryle","text":"John xvii. 3","snippet":"Precisely the same construction is employed in another remarkable place, John xvii. 3."},{"id":"westcott.JHN.5.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:24","href":"/jhn/5/#v24-westcott","text":"xvii. 3","snippet":"Comp. xvii. 3."},{"id":"westcott.JHN.10.14-15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:14–15","href":"/jhn/10/#v14-westcott","text":"xvii. 3, 25","snippet":"Such mutual knowledge as is described involves sympathy, love, community of nature : 1 John iv. 7 f. ; Gal. iv. 9 ; 1 Cor. viii. 3 ; ch. xvii. 3, 25."},{"id":"westcott.JHN.11.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:26","href":"/jhn/11/#v26-westcott","text":"xvii. 3","snippet":"Comp. xvii. 3, note."},{"id":"westcott.JHN.17.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:22","href":"/jhn/17/#v22-westcott","text":"v. 3","snippet":"This glory comes from the perfect apprehension of the Father as fulfilling His work of love (comp. v. 3)."}],"4":[{"id":"chrysostom.JHN.2.3.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 2:3","href":"/jhn/2/#v3-chrysostom","text":"c. xvii. 4","snippet":"For she desired both to do them a favor, and through her Son to render herself more conspicuous; perhaps too she had some human feelings, like His brethren, when they said, “Show thyself to the world” ( c. xvii. 4 ), desiring to gain credit from His miracles."},{"id":"augustine.JHN.17.6.1","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 17:6","href":"/jhn/17/#v6-augustine","text":"ver. 4","snippet":"And what He says here, “I have manifested Thy name unto the men whom Thou gavest me out of the world,” is similar to what He had said a little before, “I have glorified Thee upon the earth”, (ver. 4); putting both here and there the past for the future, as One who knew that it was predestinated to be done, and therefore saying that He had done what He had still to do, though without any uncertainty, in the future."},{"id":"henry.JHN.19.30.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:30","href":"/jhn/19/#v30-henry","text":"ch. xvii. 4","snippet":"Christ had now gone through with his work, and finished it, ch. xvii. 4."},{"id":"bengel.JHN.13.31.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:31","href":"/jhn/13/#v31-bengel","text":"xvii. 4, 5","snippet":"Let the emphasis of the now be considered, and the difference of the words in [Him], in [Him, in Himself], John xiii. 31, 82, and on [earth], with [Thine own self: with Thee], ch. xvii. 4, 5."},{"id":"ryle.JHN.4.34.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:34","href":"/jhn/4/#v34-ryle","text":"John xvii. 4","snippet":"Compare John xvii. 4."},{"id":"ryle.JHN.13.31.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 13:31","href":"/jhn/13/#v31-ryle","text":"John xvii. 4","snippet":"(So John xvii. 4."},{"id":"westcott.JHN.17.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:6","href":"/jhn/17/#v6-westcott","text":"v. 4","snippet":"The phrase is exactly parallel with \" I glorified \" in v. 4."},{"id":"westcott.JHN.17.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:9","href":"/jhn/17/#v9-westcott","text":"vv. 4, 12, 14, 19","snippet":"The emphatic \" I \" occurs throughout the prayer; see specially vv. 4, 12, 14, 19."},{"id":"westcott.JHN.18.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:9","href":"/jhn/18/#v9-westcott","text":"xvii. 4","snippet":"But, at the same time, those words spoken in absolute knowledge looked to the end, and therefore included all the events of the Passion (comp. xvii. 4, note); and, further, the deliverance of the disciples from outward peril included the deliverance from a temptation which they would not at present (as appears from the history of St Peter) have been able to support."}],"5":[{"id":"henry.JHN.1.1-2.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 1:1–2","href":"/jhn/1/#v1-henry","text":"ch. xvii. 5","snippet":"There was a glory and happiness which Christ had with God before the world was (ch. xvii. 5), the Son infinitely happy in the enjoyment of his Father's bosom, and no less the Father's delight, the Son of his love, Prov. viii. 30."},{"id":"henry.JHN.8.14.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:14","href":"/jhn/8/#v14-henry","text":"ch. xvii. 5","snippet":"He knew what he was before his manifestation to the world, and what he should be after; that he came from the Father, and was going to him (ch. xvi. 28), came from glory, and was going to glory, (ch. xvii. 5)."},{"id":"henry.JHN.13.32.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:32","href":"/jhn/13/#v32-henry","text":"ch. xvii. 5","snippet":"God will glorify him with himself, as it is explained, ch. xvii. 5."},{"id":"bengel.JHN.12.22-23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:22–23","href":"/jhn/12/#v22-bengel","text":"John xvii. 5","snippet":"… that He should depart out of this world unto the Father,” xvi. 32, “Behold the hour cometh, yea, is now come, that ye shall be scattered,” xvii. 1, “ Father, the hour is come: glorify Thy Son.”—ia ... with the Father: John xvii. 5, “And now, O Father, glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was,” and in the sight of every creature."},{"id":"bengel.JHN.12.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:28","href":"/jhn/12/#v28-bengel","text":"xvii. 5","snippet":"See ch. xvii. 5. ..."},{"id":"bengel.JHN.13.31.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:31","href":"/jhn/13/#v31-bengel","text":"xvii. 4, 5","snippet":"Let the emphasis of the now be considered, and the difference of the words in [Him], in [Him, in Himself], John xiii. 31, 82, and on [earth], with [Thine own self: with Thee], ch. xvii. 4, 5."},{"id":"bengel.JHN.17.22-24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:22–24","href":"/jhn/17/#v22-bengel","text":"ver. 5","snippet":"[ver. 5]."},{"id":"ryle.JHN.13.32.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 13:32","href":"/jhn/13/#v32-ryle","text":"John xvii, 5","snippet":"(Phil. ii. 9; John xvii, 5."},{"id":"westcott.JHN.17.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:1","href":"/jhn/17/#v1-westcott","text":"vv. 5, 11, 24","snippet":"Father] vv. 5, 11, 24, ch. xi. 41, xii. 27 f."},{"id":"westcott.JHN.17.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:22","href":"/jhn/17/#v22-westcott","text":"vv. 5, 24","snippet":"the glory which thou gavest (hast given). . .] Comp. vv. 5, 24."}],"6":[{"id":"chrysostom.JHN.13.2-3.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 13:2–3","href":"/jhn/13/#v2-chrysostom","text":"c. xvii. 6","snippet":"For when He saith, “All things are given over to Me of My Father” ( Matt. xi. 27 ), He speaketh of this kind of giving over; as also in another place He saith, “Thine they were, and Thou gavest them Me” ( c. xvii. 6 ); and again, “No man can come unto Me except the Father draw him” ( c. vi. 44 ); and, “Except it be given him from heaven."},{"id":"chrysostom.JHN.17.16.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:16","href":"/jhn/17/#v16-chrysostom","text":"Ver. 6","snippet":"( Ver. 6."},{"id":"henry.JHN.17.9.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:9","href":"/jhn/17/#v9-henry","text":"v. 6, 8","snippet":"… 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, v. 6, 8. 2."},{"id":"bengel.JHN.17.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:1","href":"/jhn/17/#v1-bengel","text":"ver. 6, 7","snippet":"these things) He prays respecting Himself, ver. 1, 2; respecting the apostles, ver. 6, 7; and again, ver. 24, 25; respecting those about to believe, ver. 20-23; and in this prayer comprises all things which He spake from ch. xiii. 31, and sets His seal on all that He has heretofore done, having in His view …"},{"id":"ryle.JHN.6.37.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:37","href":"/jhn/6/#v37-ryle","text":"John xvii. 2, 6, 9, 11, 12","snippet":"(See John xvii. 2, 6, 9, 11, 12; and xviii. 9."},{"id":"westcott.JHN.12.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:48","href":"/jhn/12/#v48-westcott","text":"xvii. 6, 8","snippet":"Comp. xvii. 6, 8."},{"id":"westcott.JHN.14.26.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:26","href":"/jhn/14/#v26-westcott","text":"xvii. 6","snippet":"Comp. xvii. 6, &c. ..."},{"id":"westcott.JHN.17.8.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:8","href":"/jhn/17/#v8-westcott","text":"v. 6","snippet":"the words...] That teaching which was before (v. 6) regarded in its unity, is now regarded in its component elements ...."},{"id":"westcott.JHN.17.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:9","href":"/jhn/17/#v9-westcott","text":"v. 6","snippet":"The disciples for whom intercession is made were indeed the Father's (they are thine : comp. v. 6), and therefore He could not but regard His own children."}],"7":[{"id":"henry.JHN.17.6.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:6","href":"/jhn/17/#v6-henry","text":"v. 7","snippet":"This he insists upon again (v. 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."},{"id":"henry.JHN.17.6.4","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:6","href":"/jhn/17/#v6-henry","text":"v. 7","snippet":"The good effect of the care he had taken of them, and the pains he had taken with them, (v. 6): They have kept they word (v. 7), they have known that all things are of thee (v. 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 …"},{"id":"bengel.JHN.16.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:31","href":"/jhn/16/#v31-bengel","text":"xvii. 7","snippet":"Now I have what I wished (when I said, Believe ye, in ch. xiv. 1), and still wish, ye believe, ver. 30, 27; ch. xvii. 7, “ Now (viv) they have known that all things whatsoever Thou hast given Me are of Thee ;” ch. xx. 29, “ Blessed are they that have not seen, and yet have believed."},{"id":"bengel.JHN.17.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:1","href":"/jhn/17/#v1-bengel","text":"ver. 6, 7","snippet":"these things) He prays respecting Himself, ver. 1, 2; respecting the apostles, ver. 6, 7; and again, ver. 24, 25; respecting those about to believe, ver. 20-23; and in this prayer comprises all things which He spake from ch. xiii. 31, and sets His seal on all that He has heretofore done, having in His view …"},{"id":"bengel.JHN.17.10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:10","href":"/jhn/17/#v10-bengel","text":"ver. 7","snippet":"all things that are Mine) and all persons that are Mine. ... are Thine) are “from Thee” (ver. 7), and are referred back by Me to Thee. ..."},{"id":"westcott.JHN.5.36-37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:36–37","href":"/jhn/5/#v36-westcott","text":"xvii. 7","snippet":"… in Himself (v. 26) ; He hath given Him a company of faithful servants (vi. 39 ; comp. vi. 65, xvii. 2, 6, 9, 12, 24, xviii. 9) ; He hath given Him commandment what to say (xii. 49) and to do (xiv. 31, xvii. 4 ; comp. xvii. 7 f.)."}],"8":[{"id":"henry.JHN.17.6.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:6","href":"/jhn/17/#v6-henry","text":"v. 8","snippet":"I have given to them the words which thou gavest to me, v. 8."},{"id":"henry.JHN.17.6.4","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:6","href":"/jhn/17/#v6-henry","text":"v. 8","snippet":"The good effect of the care he had taken of them, and the pains he had taken with them, (v. 6): They have kept they word (v. 7), they have known that all things are of thee (v. 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."},{"id":"bengel.JHN.17.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:21","href":"/jhn/17/#v21-bengel","text":"ver. 8","snippet":"Comp. ver. 8, “ They have known surely that I came out from Thee, and they have believed."},{"id":"ryle.JHN.5.36.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 5:36","href":"/jhn/5/#v36-ryle","text":"John xvii. 8","snippet":"(John xvii. 8.)"},{"id":"ryle.JHN.6.68.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:68","href":"/jhn/6/#v68-ryle","text":"John xvii. 8","snippet":"(John xvii. 8.)"},{"id":"westcott.JHN.12.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:48","href":"/jhn/12/#v48-westcott","text":"xvii. 6, 8","snippet":"Comp. xvii. 6, 8."},{"id":"westcott.JHN.17.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:7","href":"/jhn/17/#v7-westcott","text":"v. 8","snippet":"The English present seems to express best, both here and in v. 8, the actual result of past experience."},{"id":"westcott.JHN.17.23.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:23","href":"/jhn/17/#v23-westcott","text":"v. 8","snippet":"This knowledge (like the \"belief\" above) cannot be taken in any other general sense than that which is found in the other verses of the chapter (v. 8, &c.)."},{"id":"westcott.JHN.17.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:25","href":"/jhn/17/#v25-westcott","text":"v. 8","snippet":"That which before (v. 8) had been described as a matter of faith, is now presented in its final acceptance as a matter of knowledge."}],"9":[{"id":"henry.JHN.17.6.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:6","href":"/jhn/17/#v6-henry","text":"v. 9","snippet":"The charge he had received concerning them: Thine they were, and thou gavest them me (v. 6), and again (v. 9), Thou whom thou hast given me."},{"id":"bengel.JHN.17.6.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:6","href":"/jhn/17/#v6-bengel","text":"ver. 9, 10","snippet":"Thine, as in ver. 9, 10, “all Mine are Thine."},{"id":"bengel.JHN.17.22-24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:22–24","href":"/jhn/17/#v22-bengel","text":"ver. 9, 15, 20","snippet":"I will) He had said in ver. 9, 15, 20, ..."},{"id":"ryle.JHN.4.31.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:31","href":"/jhn/4/#v31-ryle","text":"xvii. 9, 15, 20","snippet":"(John xiv. 16 ; xvi. 26 ; xvii. 9, 15, 20."},{"id":"ryle.JHN.6.37.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:37","href":"/jhn/6/#v37-ryle","text":"John xvii. 2, 6, 9, 11, 12","snippet":"(See John xvii. 2, 6, 9, 11, 12; and xviii. 9."},{"id":"ryle.JHN.16.26.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 16:26","href":"/jhn/16/#v26-ryle","text":"John xvii. 9","snippet":"(See John xvii. 9 ; xv. 20.)"},{"id":"westcott.JHN.16.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:26","href":"/jhn/16/#v26-westcott","text":"xvii. 9, 20","snippet":"Luke iv. 38 ; ch. xvii. 9, 20."}],"10":[{"id":"chrysostom.JHN.7.16-17.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 7:16–17","href":"/jhn/7/#v16-chrysostom","text":"c. xvii. 10","snippet":"( c. xvii. 10."},{"id":"bengel.JHN.17.6.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:6","href":"/jhn/17/#v6-bengel","text":"ver. 9, 10","snippet":"Thine, as in ver. 9, 10, “all Mine are Thine."},{"id":"westcott.JHN.16.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:15","href":"/jhn/16/#v15-westcott","text":"xvii. 10","snippet":"Comp. xvii. 10. therefore said I...] ..."}],"11":[{"id":"augustine.JHN.17.20-21.1","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 17:20–21","href":"/jhn/17/#v20-augustine","text":"ver. 11","snippet":"And a little above, while still praying for the disciples alone who were then with Him, He said, “Holy Father, keep in Thine own name those whom Thou hast given me, that they may be one, as we are” (ver. 11)."},{"id":"henry.JHN.7.33-34.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:33–34","href":"/jhn/7/#v33-henry","text":"ch. xvii. 11","snippet":"He sees that he is never likely to have a quiet day among them; but the best of it is his warfare will shortly be accomplished, and then he shall be no more in this world, ch. xvii. 11."},{"id":"henry.JHN.17.21.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:21","href":"/jhn/17/#v21-henry","text":"v. 11","snippet":"The same was said before (v. 11), that they may be one as we are, and again, v. 22."},{"id":"henry.JHN.19.30.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:30","href":"/jhn/19/#v30-henry","text":"ch. xvii. 11","snippet":"It is finished, that is, his life was now finished, he was just ready to breathe his last, and now he is no more in this world, ch. xvii. 11."},{"id":"bengel.JHN.10.38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:38","href":"/jhn/10/#v38-bengel","text":"xvii. 11, 21","snippet":"Comp. ch. xvii. 11, 21, “Holy Father, keep— those—that they may be one, as We are."},{"id":"bengel.JHN.17.2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:2","href":"/jhn/17/#v2-bengel","text":"ver. 11","snippet":"What some would call a solecism of construction in the Greek here, really contains beneath it a divine elegance of style, which would never seem harsh to Hebrews]. ... one, one thing, ver. 11 (That they may be one) accord one with another. ... ch. vii. 3, “Go into Judea that Thy disciples also may see."},{"id":"bengel.JHN.17.6.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:6","href":"/jhn/17/#v6-bengel","text":"ver. 11","snippet":"Thy name, viz., that of Father: ver. 11, “ Holy Father, keep through Thine own name those,” ... whom) The apostles are meant, as in ver. 12 [Before choosing whom, Jesus had made preparation with especial prayer, Luke vi. 12, “ He went out into a mountain to …"},{"id":"bengel.JHN.17.7-9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:7–9","href":"/jhn/17/#v7-bengel","text":"ver. 11, 15,17","snippet":"But what is meant is that Jesus does not pray for the world at this time, and in this place, and with these words, which were applicable to believers alone, ver. 11, 15,17."},{"id":"bengel.JHN.17.12.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:12","href":"/jhn/17/#v12-bengel","text":"ver. 11","snippet":"I kept them all the time: I guarded them) Jesus settles accounts (as it were) with the Father: ... ver. 11, “ Keep through Thine own name."},{"id":"ryle.JHN.6.37.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:37","href":"/jhn/6/#v37-ryle","text":"John xvii. 2, 6, 9, 11, 12","snippet":"(See John xvii. 2, 6, 9, 11, 12; and xviii. 9."},{"id":"westcott.JHN.17.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:1","href":"/jhn/17/#v1-westcott","text":"vv. 5, 11, 24","snippet":"Father] vv. 5, 11, 24, ch. xi. 41, xii. 27 f."},{"id":"westcott.JHN.17.20-23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:20–23","href":"/jhn/17/#v20-westcott","text":"v. 11","snippet":"The unity of the first disciples (v. 11) is replaced by a larger unity ..., which is regarded as influencing the world to faith (v. 21) and knowledge (v.iz)."},{"id":"westcott.JHN.17.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:21","href":"/jhn/17/#v21-westcott","text":"vv. 11, 22","snippet":"be one] Comp. x. 30, vv. 11, 22; (1 Cor. iii. 8)."},{"id":"westcott.JHN.17.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:25","href":"/jhn/17/#v25-westcott","text":"v. 11","snippet":"The epithet (comp. v. 11, Holy Father) emphasizes the nature of the plea."}],"12":[{"id":"chrysostom.JHN.18.9.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 18:9","href":"/jhn/18/#v9-chrysostom","text":"c. xvii. 12","snippet":"( c. xvii. 12."},{"id":"augustine.JHN.17.6.2","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 17:6","href":"/jhn/17/#v6-augustine","text":"ver. 12","snippet":"… by what He says shortly afterwards: “While I was with them, 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” (ver. 12); meaning Judas, who betrayed Him, for He was the only one of the apostolic twelve that perished."},{"id":"henry.JHN.18.9.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 18:9","href":"/jhn/18/#v9-henry","text":"ch. xvii. 12","snippet":"Now herein he confirmed the word which he had spoken a little before (ch. xvii. 12), Of those whom thou gavest me, I have lost none."},{"id":"bengel.JHN.10.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:28","href":"/jhn/10/#v28-bengel","text":"xvii. 12","snippet":"and I) The following and the life are closely connected, ch. viii. 12, “He that followeth Me, shall not walk in darkness, but shall have the light of life.\" ... shall not perish) ch. xvii. 12; Luke xv. 24; Jude ver. 11, ‘lost, ‘ perished’): i.e. they shall not destroy themselves, internally."},{"id":"bengel.JHN.17.6.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:6","href":"/jhn/17/#v6-bengel","text":"ver. 12","snippet":"Thy name, viz., that of Father: ver. 11, “ Holy Father, keep through Thine own name those,” ... whom) The apostles are meant, as in ver. 12 [Before choosing whom, Jesus had made preparation with especial prayer, Luke vi. 12, “ He went out into a mountain to pray, and continued all night in prayer to God."},{"id":"bengel.JHN.17.11.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:11","href":"/jhn/17/#v11-bengel","text":"ver. 12","snippet":"Versions: and in ver. 12, §, not ... is the reading of some, unless it too crept in instead of ..."},{"id":"ryle.JHN.6.37.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:37","href":"/jhn/6/#v37-ryle","text":"John xvii. 2, 6, 9, 11, 12","snippet":"(See John xvii. 2, 6, 9, 11, 12; and xviii. 9."},{"id":"westcott.JHN.17.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:9","href":"/jhn/17/#v9-westcott","text":"vv. 4, 12, 14, 19","snippet":"The emphatic \" I \" occurs throughout the prayer; see specially vv. 4, 12, 14, 19."}],"13":[{"id":"chrysostom.JHN.17.11.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:11","href":"/jhn/17/#v11-chrysostom","text":"ver. 13","snippet":"“That they may have My joy fulfilled” ( ver. 13 ); that is, “may not be confounded, as being imperfect.” ..."},{"id":"bengel.JHN.14.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:27","href":"/jhn/14/#v27-bengel","text":"xvii. 13","snippet":"My joy, ch. xvii. 13."},{"id":"westcott.JHN.16.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:24","href":"/jhn/16/#v24-westcott","text":"xvii. 13","snippet":"may be full (fulfilled)] The phrase implies not only the fact ..., but the abiding state which follows ..., comp. xvii. 13; 1 John i. 4; 2 John 12)."}],"14":[{"id":"chrysostom.JHN.18.36.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 18:36","href":"/jhn/18/#v36-chrysostom","text":"c. xvii. 14","snippet":"( c. xvii. 14."},{"id":"westcott.JHN.15.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:9","href":"/jhn/15/#v9-westcott","text":"xvii. 14","snippet":"Comp. xvii. 14."},{"id":"westcott.JHN.17.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:9","href":"/jhn/17/#v9-westcott","text":"vv. 4, 12, 14, 19","snippet":"The emphatic \" I \" occurs throughout the prayer; see specially vv. 4, 12, 14, 19."},{"id":"westcott.JHN.17.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:16","href":"/jhn/17/#v16-westcott","text":"v. 14","snippet":"The last clause of v. 14 is repeated as the ground of a new petition."},{"id":"westcott.JHN.17.16-19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:16–19","href":"/jhn/17/#v16-westcott","text":"v. 14","snippet":"The truth for which they are hated and by which they are strong (v. 14) is the power by which they are transformed."},{"id":"westcott.JHN.17.20.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:20","href":"/jhn/17/#v20-westcott","text":"v. 14","snippet":"This \"word\" is the \" word \" which they had received from Christ (v. 14), the interpretation as well as the assertion of the facts of Christ's life. ..."}],"15":[{"id":"bengel.JHN.17.7-9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:7–9","href":"/jhn/17/#v7-bengel","text":"ver. 11, 15,17","snippet":"But what is meant is that Jesus does not pray for the world at this time, and in this place, and with these words, which were applicable to believers alone, ver. 11, 15,17."},{"id":"bengel.JHN.17.22-24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:22–24","href":"/jhn/17/#v22-bengel","text":"ver. 9, 15, 20","snippet":"I will) He had said in ver. 9, 15, 20, ..."},{"id":"ryle.JHN.4.31.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:31","href":"/jhn/4/#v31-ryle","text":"xvii. 9, 15, 20","snippet":"(John xiv. 16 ; xvi. 26 ; xvii. 9, 15, 20."}],"16":[{"id":"bengel.JHN.17.11.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:11","href":"/jhn/17/#v11-bengel","text":"ver. 16","snippet":"The former unity is so by nature; the latter by grace: Therefore the latter is like the former, not equal to it. ... even as, ver. 16 and 18, and with respect to the same thing, ver. 21 [in all which passages the even as expresses similarity, not identity or equality]. ... we) So also He speaks in ver. 21, 22. ... of the same essence with the Father. …"},{"id":"ryle.JHN.8.23.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:23","href":"/jhn/8/#v23-ryle","text":"xvii. 16","snippet":"(See John xv. 19; xvii. 16; and 1 John iv 5."},{"id":"westcott.JHN.17.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:4","href":"/jhn/17/#v4-westcott","text":"v. 16","snippet":"Iren. ' Adv. haer.' v. 16. 2."},{"id":"westcott.JHN.17.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:14","href":"/jhn/17/#v14-westcott","text":"v. 16","snippet":"they are not of...] Comp. v. 16, viii. 23, note."}],"17":[{"id":"henry.JHN.15.3.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 15:3","href":"/jhn/15/#v3-henry","text":"ch. xvii. 17","snippet":"[2.] They were each of them clean, that is, sanctified, by the truth of Christ (ch. xvii. 17); that faith by which they received the word of Christ purified their hearts, Acts xv. 9."},{"id":"bengel.JHN.17.7-9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:7–9","href":"/jhn/17/#v7-bengel","text":"ver. 11, 15,17","snippet":"But what is meant is that Jesus does not pray for the world at this time, and in this place, and with these words, which were applicable to believers alone, ver. 11, 15,17."},{"id":"bengel.JHN.17.11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:11","href":"/jhn/17/#v11-bengel","text":"ver. 17, 19","snippet":"God’s sanctity as the Father, and His holy Paternity, made the approach to Him both delightful to Christ and sure to believers, ver. 17, 19, and closed against the world, whilst it remains in its evil state."},{"id":"bengel.JHN.17.15-16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:15–16","href":"/jhn/17/#v15-bengel","text":"ver. 17","snippet":"The world is estranged from the truth: ver. 17."},{"id":"westcott.JHN.10.36.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:36","href":"/jhn/10/#v36-westcott","text":"xvii. 17, 19","snippet":"Comp. xvii. 17, 19."},{"id":"westcott.JHN.17.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:19","href":"/jhn/17/#v19-westcott","text":"v. 17","snippet":"The absence of the article distinguishes this phrase from that in v. 17 (in the truth)."}],"18":[{"id":"bengel.JHN.10.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:35","href":"/jhn/10/#v35-bengel","text":"John xvii. 18","snippet":"… be broken, once that it has been set down in Scripture. 36. ... whom the Father hath sanctified) This sanctification is mentioned in such a way as to be prior in time to Eis being sent into the world (see by all means John xvii. 18, “ As Thou hast sent Me into the world, so,” etc.: comp. ver. 19, 17, “For their sakes I sanctify Myself, that they also,” etc."}],"19":[{"id":"henry.JHN.1.29.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 1:29","href":"/jhn/1/#v29-henry","text":"ch. xvii. 19","snippet":"He is the Lamb of God; he is appointed by him (Rom. iii. 25), he was devoted to him (ch. xvii. 19), and he was accepted with him; in him he was well pleased."},{"id":"bengel.JHN.17.11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:11","href":"/jhn/17/#v11-bengel","text":"ver. 19","snippet":"I come to Thee) with the access that belongs to “ the great High Priest,” ver. 19, “I sanctify (consecrate) Myself” [Heb. iv. 14]. ..."},{"id":"westcott.JHN.10.36.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:36","href":"/jhn/10/#v36-westcott","text":"xvii. 17, 19","snippet":"Comp. xvii. 17, 19."},{"id":"westcott.JHN.17.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:7","href":"/jhn/17/#v7-westcott","text":"v. 19, 30","snippet":"And yet further, the reference is to all the elements of the Lord's Life and Work — His words and acts — which are severally attributed to the Father's love (v. 19, 30, viii. 28, xii. 49 f., xiv. 10), and now regarded in their abiding consequence (are, not were)."},{"id":"westcott.JHN.17.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:9","href":"/jhn/17/#v9-westcott","text":"vv. 4, 12, 14, 19","snippet":"The emphatic \" I \" occurs throughout the prayer; see specially vv. 4, 12, 14, 19."}],"20":[{"id":"henry.JHN.17.9.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:9","href":"/jhn/17/#v9-henry","text":"v. 20","snippet":"He prays for all that should believe on him (v. 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 …"},{"id":"bengel.JHN.17.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:1","href":"/jhn/17/#v1-bengel","text":"ver. 20-23","snippet":"these things) He prays respecting Himself, ver. 1, 2; respecting the apostles, ver. 6, 7; and again, ver. 24, 25; respecting those about to believe, ver. 20-23; and in this prayer comprises all things which He spake from ch. xiii. 31, and sets His seal on all that He has heretofore done, having in His view the past, present, and future."},{"id":"bengel.JHN.17.7-9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:7–9","href":"/jhn/17/#v7-bengel","text":"ver. 20","snippet":"… true and solid. ... they have received) by faith. ... they have believed) Thrice in this prayer faith is mentioned ; that of the apostles in this place; that of those who are about to believe through their word, in ver. 20; that of the world, ver. 21. ... for [concerning] them) Jesus prays for believers : He Himself and believers pray for the world. ... not for the world) This ought not to be taken absolutely : Comp. v. 21, 23, “ That …"},{"id":"bengel.JHN.17.22-24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:22–24","href":"/jhn/17/#v22-bengel","text":"ver. 9, 15, 20","snippet":"I will) He had said in ver. 9, 15, 20, ..."},{"id":"ryle.JHN.4.31.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:31","href":"/jhn/4/#v31-ryle","text":"xvii. 9, 15, 20","snippet":"(John xiv. 16 ; xvi. 26 ; xvii. 9, 15, 20."},{"id":"westcott.JHN.16.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:26","href":"/jhn/16/#v26-westcott","text":"xvii. 9, 20","snippet":"Luke iv. 38 ; ch. xvii. 9, 20."}],"21":[{"id":"calvin.JHN.6.35.3","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 6:35","href":"/jhn/6/#v35-calvin","text":"John 17:21","snippet":"It causes us to be incorporated with him, to have life in common with him, and, in short, to become one with him, (John 17:21."},{"id":"henry.JHN.6.57.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:57","href":"/jhn/6/#v57-henry","text":"ch. xvii. 21","snippet":"True believers receive this divine life by virtue of their union with Christ, which is inferred from the union between the Father and the Son, as it is compared to it, ch. xvii. 21."},{"id":"henry.JHN.10.14-15.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:14–15","href":"/jhn/10/#v14-henry","text":"ch. xvii. 21","snippet":"It may be connected with the foregoing words, thus: I know my sheep, and am known of mine, even as the Father knows me, and I know the Father; compare ch. xvii. 21. 1."},{"id":"henry.JHN.13.23.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:23","href":"/jhn/13/#v23-henry","text":"ch. xvii. 21","snippet":"The Father loved the Son, and laid him in his bosom (ch. i. 18), and believers are in like manner one with Christ, ch. xvii. 21."},{"id":"henry.JHN.17.9.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:9","href":"/jhn/17/#v9-henry","text":"v. 21","snippet":"It is not meant of the world of mankind general (he prays for that here, v. 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."},{"id":"henry.JHN.17.11.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:11","href":"/jhn/17/#v11-henry","text":"v. 21","snippet":"We shall have occasion to speak of this, v. 21."},{"id":"bengel.JHN.10.38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:38","href":"/jhn/10/#v38-bengel","text":"xvii. 11, 21","snippet":"Comp. ch. xvii. 11, 21, “Holy Father, keep— those—that they may be one, as We are."},{"id":"bengel.JHN.14.10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:10","href":"/jhn/14/#v10-bengel","text":"xvii. 21","snippet":"This intimates the highest degree of unity : ch. xvii. 21, “Thou, Father, art in Me, and I in Thee.” ... is) This word contains the emphasis: for the consequent of this His Being [Esse] is His speaking and doing ... and this His Being [ Esse, ... is known by His words and …"},{"id":"bengel.JHN.17.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:1","href":"/jhn/17/#v1-bengel","text":"ver. 20-23","snippet":"these things) He prays respecting Himself, ver. 1, 2; respecting the apostles, ver. 6, 7; and again, ver. 24, 25; respecting those about to believe, ver. 20-23; and in this prayer comprises all things which He spake from ch. xiii. 31, and sets His seal on all that He has heretofore done, having in His view the past, present, and future."},{"id":"bengel.JHN.17.7-9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:7–9","href":"/jhn/17/#v7-bengel","text":"ver. 21","snippet":"… have received) by faith. ... they have believed) Thrice in this prayer faith is mentioned ; that of the apostles in this place; that of those who are about to believe through their word, in ver. 20; that of the world, ver. 21. ... for [concerning] them) Jesus prays for believers : He Himself and believers pray for the world. ... not for the world) This ought not to be taken absolutely : Comp. v. 21, 23, “ That the world may …"},{"id":"bengel.JHN.17.11.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:11","href":"/jhn/17/#v11-bengel","text":"ver. 21","snippet":"The former unity is so by nature; the latter by grace: Therefore the latter is like the former, not equal to it. ... even as, ver. 16 and 18, and with respect to the same thing, ver. 21 [in all which passages the even as expresses similarity, not identity or equality]. ... we) So also He speaks in ver. 21, 22. ... of the same essence with the Father."},{"id":"ryle.JHN.17.11.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 17:11","href":"/jhn/17/#v11-ryle","text":"ver. 21","snippet":"Burgon remarks here, \" The word rendered ' as,' both here and in ver. 21, does not denote strict correspondence, but only general resemblance ; as in the Athanasian Creed, where the union of two natures in the one Person of Christ, is popularly illustrated by the union of the ' reasonable …"},{"id":"westcott.JHN.5.20.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:20","href":"/jhn/5/#v20-westcott","text":"xvii. 21","snippet":"All works alike are designed to contribute to the redemption of the world (comp. ch. xvii. 21, note). ..."},{"id":"westcott.JHN.10.37-38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:37–38","href":"/jhn/10/#v37-westcott","text":"xvii. 21, 23","snippet":"Comp. xvii. 21, 23; Phil. i. 9."},{"id":"westcott.JHN.14.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:31","href":"/jhn/14/#v31-westcott","text":"xvii. 21, 23","snippet":"the world] Comp. xvii. 21, 23."},{"id":"westcott.JHN.17.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:9","href":"/jhn/17/#v9-westcott","text":"v. 21","snippet":"The exclusion of \" the world\" from Christ's prayer is no limitation of the extent of His love (comp. v. 21, note), but a necessary result of the immediate circumstances of the prayer."},{"id":"westcott.JHN.17.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:22","href":"/jhn/17/#v22-westcott","text":"v. 21","snippet":"The gift of this glory (like the prayer in v. 21) has regard to a threefold consequence: that they maybe one. ..that they may be perfected in one. ..that the world may know..."},{"id":"westcott.JHN.17.23.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:23","href":"/jhn/17/#v23-westcott","text":"v. 21","snippet":"See v. 21, note."}],"22":[{"id":"henry.JHN.17.21.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:21","href":"/jhn/17/#v21-henry","text":"v. 22","snippet":"The same was said before (v. 11), that they may be one as we are, and again, v. 22."},{"id":"bengel.JHN.17.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:1","href":"/jhn/17/#v1-bengel","text":"ver. 20-23","snippet":"these things) He prays respecting Himself, ver. 1, 2; respecting the apostles, ver. 6, 7; and again, ver. 24, 25; respecting those about to believe, ver. 20-23; and in this prayer comprises all things which He spake from ch. xiii. 31, and sets His seal on all that He has heretofore done, having in His view the past, present, and future."},{"id":"bengel.JHN.17.11.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:11","href":"/jhn/17/#v11-bengel","text":"ver. 21, 22","snippet":"… the former, not equal to it. ... even as, ver. 16 and 18, and with respect to the same thing, ver. 21 [in all which passages the even as expresses similarity, not identity or equality]. ... we) So also He speaks in ver. 21, 22. ... of the same essence with the Father."},{"id":"bengel.JHN.17.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:20","href":"/jhn/17/#v20-bengel","text":"ver. 22","snippet":"In a similar manner, it is said in ver. 22, [ have given them glory; with which comp. ch. xi. 52, “ Not for that nation only, but that He should gather in one the children of God that were scattered abroad.”—V. g."},{"id":"bengel.JHN.17.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:21","href":"/jhn/17/#v21-bengel","text":"ver. 22, 23","snippet":"that they all) So, iva dow, that they may be, in ver. 22, 23. ... all) who believe through the word of the apostles."},{"id":"westcott.JHN.17.5.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:5","href":"/jhn/17/#v5-westcott","text":"v. 22","snippet":"Comp. v. 24 note The glory of the Eternal Word spoken of here is distinguished from the glory of Christ, the Incarnate Word, spoken of in v. 22, though the two correspond to one another."},{"id":"westcott.JHN.17.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:21","href":"/jhn/17/#v21-westcott","text":"vv. 11, 22","snippet":"be one] Comp. x. 30, vv. 11, 22; (1 Cor. iii. 8)."}],"23":[{"id":"henry.JHN.17.21.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:21","href":"/jhn/17/#v21-henry","text":"v. 23","snippet":"It is the prayer of Christ for all that are his, and we may be sure it is an answered prayer—that they all may be one, one in us (v. 21), one as e are one (v. 22), made perfect in one, v. 23."},{"id":"henry.JHN.17.26.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:26","href":"/jhn/17/#v26-henry","text":"v. 23","snippet":"Christ had said but a little before, I in them (v. 23), and here it is repeated (though the sense was complete without it), and the prayer closed with it, to show how much the heart of Christ was sent upon it; all his petitions centre in this, and with this the prayers of …"},{"id":"bengel.JHN.17.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:1","href":"/jhn/17/#v1-bengel","text":"ver. 20-23","snippet":"these things) He prays respecting Himself, ver. 1, 2; respecting the apostles, ver. 6, 7; and again, ver. 24, 25; respecting those about to believe, ver. 20-23; and in this prayer comprises all things which He spake from ch. xiii. 31, and sets His seal on all that He has heretofore done, having in His view the past, present, and future."},{"id":"bengel.JHN.17.7-9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:7–9","href":"/jhn/17/#v7-bengel","text":"v. 21, 23","snippet":"… word, in ver. 20; that of the world, ver. 21. ... for [concerning] them) Jesus prays for believers : He Himself and believers pray for the world. ... not for the world) This ought not to be taken absolutely : Comp. v. 21, 23, “ That the world may believe—know—that Thou hast sent Me.”?"},{"id":"bengel.JHN.17.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:21","href":"/jhn/17/#v21-bengel","text":"ver. 22, 23","snippet":"that they all) So, iva dow, that they may be, in ver. 22, 23. ... all) who believe through the word of the apostles."},{"id":"westcott.JHN.10.37-38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:37–38","href":"/jhn/10/#v37-westcott","text":"xvii. 21, 23","snippet":"Comp. xvii. 21, 23; Phil. i. 9."},{"id":"westcott.JHN.14.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:31","href":"/jhn/14/#v31-westcott","text":"xvii. 21, 23","snippet":"the world] Comp. xvii. 21, 23."},{"id":"westcott.JHN.17.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:3","href":"/jhn/17/#v3-westcott","text":"v. 23","snippet":"Comp. v. 23, x. 38; 1 John v. 20; ch. xiv. 31 ..., xix. 4; I John iv. 7, 8 ...."}],"24":[{"id":"henry.JHN.12.26.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:26","href":"/jhn/12/#v26-henry","text":"ch. xvii. 24","snippet":"… disgrace, would seem but poor preferment, and therefore, doubtless, he means being with him in paradise, sitting with him at his table above, on his throne there; it is the happiness of heaven to be with Christ there, ch. xvii. 24."},{"id":"bengel.JHN.17.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:1","href":"/jhn/17/#v1-bengel","text":"ver. 24, 25","snippet":"these things) He prays respecting Himself, ver. 1, 2; respecting the apostles, ver. 6, 7; and again, ver. 24, 25; respecting those about to believe, ver. 20-23; and in this prayer comprises all things which He spake from ch. xiii. 31, and sets His seal on all that He has heretofore done, having in His view the past, present, and …"},{"id":"bengel.JHN.17.4-5.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:4–5","href":"/jhn/17/#v4-bengel","text":"ver. 24","snippet":"Even before that the world was made, the Son was having that glory ; ver. 24, “Thou lovedst Me before the foundation of the world;” but when the world was made, that glory began to put itself forth."},{"id":"bengel.JHN.17.15-16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:15–16","href":"/jhn/17/#v15-bengel","text":"ver. 24","snippet":"that Thou shouldest take them out) now; for hereafter, I will or wish it, ver. 24. ... from the evil) This means the Wicked one, ... under (in) whom the world lieth; who “is in the world,” 1 John iv. 4."},{"id":"ryle.JHN.3.35.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:35","href":"/jhn/3/#v35-ryle","text":"John xvii. 24","snippet":"It is that love to which our Lord refers in the words, \" Thou lovedst me before the foundation of the world,\" (John xvii. 24,) and which the Father expressly asserted at the beginning of the Son's earthly ministry, \" This is my beloved Son, in whom I am well pleased."},{"id":"ryle.JHN.12.26.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:26","href":"/jhn/12/#v26-ryle","text":"xvii. 24","snippet":"(Compare John xiv. 3; xvii. 24; 1 Thess. iv. 17."},{"id":"westcott.JHN.17.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:1","href":"/jhn/17/#v1-westcott","text":"vv. 5, 11, 24","snippet":"Father] vv. 5, 11, 24, ch. xi. 41, xii. 27 f."},{"id":"westcott.JHN.17.3.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:3","href":"/jhn/17/#v3-westcott","text":"v. 24","snippet":"this it...] Life — eternal life — is characteristically spoken of by St John as truly present: iii. 36, v. 24, vi. 47, 54; 1 John v. 1 2 ; and the possession of this life may become a matter of absolute knowledge: 1 John v. 13."},{"id":"westcott.JHN.17.4.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:4","href":"/jhn/17/#v4-westcott","text":"v. 24","snippet":"\"v. 24, vi. 37."},{"id":"westcott.JHN.17.5.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:5","href":"/jhn/17/#v5-westcott","text":"v. 24","snippet":"Comp. v. 24 note The glory of the Eternal Word spoken of here is distinguished from the glory of Christ, the Incarnate Word, spoken of in v. 22, though the two correspond to one another."},{"id":"westcott.JHN.17.6.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:6","href":"/jhn/17/#v6-westcott","text":"vv. 2, 24","snippet":"gavest] Comp. vv. 2, 24, vi. 37, x. 29, xviii. 9."},{"id":"westcott.JHN.17.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:22","href":"/jhn/17/#v22-westcott","text":"vv. 5, 24","snippet":"the glory which thou gavest (hast given). . .] Comp. vv. 5, 24."},{"id":"westcott.JHN.21.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:22","href":"/jhn/21/#v22-westcott","text":"xvii. 24","snippet":"If I will (comp. xvii. 24, note) that...] The hypothetical form of the sentence veils the divine counsel."}],"25":[{"id":"henry.JHN.17.1.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:1","href":"/jhn/17/#v1-henry","text":"v. 25","snippet":"All that have the Spirit of adoption are taught to cry Abba, Father, v. 25."},{"id":"bengel.JHN.17.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:1","href":"/jhn/17/#v1-bengel","text":"ver. 24, 25","snippet":"these things) He prays respecting Himself, ver. 1, 2; respecting the apostles, ver. 6, 7; and again, ver. 24, 25; respecting those about to believe, ver. 20-23; and in this prayer comprises all things which He spake from ch. xiii. 31, and sets His seal on all that He has heretofore done, having in His view the past, present, and …"},{"id":"bengel.JHN.17.11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:11","href":"/jhn/17/#v11-bengel","text":"ver. 25","snippet":"He addresses the Father by the title, Righteous Father, ver. 25. ... through or in Thine own name) that they may still continue Thine, and still answer to the name of those given by Thee to Me. ... whom) MS. with others reads 4."},{"id":"bengel.JHN.17.22-24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:22–24","href":"/jhn/17/#v22-bengel","text":"ver. 25","snippet":"I) viz. am. ... in one) being brought on to perfect unity. ... whom) He returns to the apostles: in ver. 25, these ..."},{"id":"westcott.JHN.10.14-15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:14–15","href":"/jhn/10/#v14-westcott","text":"xvii. 3, 25","snippet":"Such mutual knowledge as is described involves sympathy, love, community of nature : 1 John iv. 7 f. ; Gal. iv. 9 ; 1 Cor. viii. 3 ; ch. xvii. 3, 25."},{"id":"westcott.JHN.16.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:3","href":"/jhn/16/#v3-westcott","text":"xvii. 25","snippet":"Their sin is not placed in the want of knowledge in itself ..., but in the fact that when the opportunity of learning was given to them they did not gain the knowledge which was within their reach (comp. xvii. 25, i. 10)."},{"id":"westcott.JHN.17.8.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:8","href":"/jhn/17/#v8-westcott","text":"v. 25","snippet":"Yet here again in due course \" faith\" is transformed into knowledge, v. 25."}],"26":[]}}