CHAPTER 17
. THE
INTERCESSORY PRAYER.
(See on ). Had this prayer not been recorded, what reverential
reader would not have exclaimed, Oh, to have been within hearing of
such a prayer as that must have been, which wound up the whole of His
past ministry and formed the point of transition to the dark scenes
which immediately followed! But here it is, and with such signature
of the Lips that uttered it that we seem rather to hear it from
Himself than read it from the pen of His faithful reporter.
1-3. These words spake Jesus, and
lifted up his eyes—"John very seldom depicts the gestures
or looks of our Lord, as here. But this was an occasion of which the
impression was indelible, and the upward look could not be passed
over" [ALFORD].
Father, the hour is come—(See
on John 17:1).
glorify thy Son—Put
honor upon Thy Son, by countenancing, sustaining, and carrying Him
through that "hour."
2. given—gavest
him power over all flesh—(See
on ; ).
give eternal life to as many
as, &c.—literally, "to all that which thou hast given
him." (See on John 6:37).
3. this is—that.
life eternal, that they
might—may.
know, c.—This life
eternal, then, is not mere conscious and unending existence, but a
life of acquaintance with God in Christ ().
thee, the only true God—the
sole personal living God in glorious contrast equally with heathen
polytheism, philosophic naturalism, and mystic
pantheism.
and Jesus Christ whom thou
hast sent—This is the only place where our Lord gives Himself
this compound name, afterwards so current in apostolic preaching and
writing. Here the terms are used in their strict
signification—"JESUS,"
because He "saves His people from their sins";
"CHRIST," as
anointed with the measureless fulness of the Holy Ghost for
the exercise of His saving offices (see on ); "WHOM THOU
HAST SENT," in the plenitude of Divine Authority and
Power, to save. "The very juxtaposition here of Jesus Christ
with the Father is a proof, by implication, of our Lord's
Godhead. The knowledge of God and a creature could not be
eternal life, and such an association of the one with the other would
be inconceivable" [ALFORD].
4, 5. I have glorified thee on the
earth—rather, "I glorified" (for the thing is
conceived as now past).
I have finished—I
finished.
the work which thou gavest me
to do—It is very important to preserve in the translation the
past tense, used in the original, otherwise it might be
thought that the work already "finished" was only
what He had done before uttering that prayer; whereas it will
be observed that our Lord speaks throughout as already beyond this
present scene (John 17:12,
&c.), and so must be supposed to include in His "finished
work" the "decease which He was to accomplish at
Jerusalem."
5. And now—in return.
glorify thou me—The "I
Thee" and "Thou Me" are so placed in the
original, each beside its fellow, as to show that A
PERFECT RECIPROCITY OF SERVICES of the Son to the Father
first, and then of the Father to the Son in return, is what our Lord
means here to express.
with the glory which I had
with thee before the world was—when "in the beginning the
Word was with God" (), "the only-begotten Son in the bosom of the Father"
(John 1:18). With this
pre-existent glory, which He veiled on earth, He asks to be
reinvested, the design of the veiling being accomplished—not,
however, simply as before, but now in our nature.
6-8. From praying for Himself He
now comes to pray for His disciples.
I have manifested—I
manifested.
thy name—His whole
character towards mankind.
to the men thou gavest me out
of the world—(See on ).
8. they . . . have known surely that
I came out from thee—(See on ; John 17:1).
9-14. I pray for them—not as
individuals merely, but as representatives of all such in every
succeeding age (see on John 17:1).
not for the world—for
they had been given Him "out of the world" (John 17:1), and had been already transformed into the very opposite
of it. The things sought for them, indeed, are applicable only to
such.
10. all mine are thine, and thine
are mine—literally, "All My things are Thine and Thy
things are Mine." (On this use of the neuter gender, see
on John 6:37). Absolute
COMMUNITY OF PROPERTY
between the Father and the Son is here expressed as nakedly as words
can do it. (See on John 17:1).
11. I am no more in the world—(See
on John 17:1).
but these are in the
world—that is, Though My struggles are at an end, theirs are
not; though I have gotten beyond the scene of strife, I cannot sever
Myself in spirit from them, left behind and only just entering on
their great conflict.
Holy Father—an
expression He nowhere else uses. "Father" is His
wonted appellation, but "Holy" is here prefixed,
because His appeal was to that perfection of the Father's nature, to
"keep" or preserve them from being tainted by the unholy
atmosphere of "the world" they were still in.
keep through thine own
name—rather, "in thy name"; in the exercise of that
gracious and holy character for which He was known.
that they may be one—(See
on John 17:1).
12. I kept—guarded.
them in thy name—acting
as Thy Representative on earth.
none of them is lost, but the
son of perdition—It is not implied here that the son of
perdition was one of those whom the Father had given to the Son, but
rather the contrary (John 13:18)
[WEBSTER and WILKINSON].
It is just as in Luke 4:26;
Luke 4:27, where we are not to
suppose that the woman of Sarepta (in Sidon) was one of the
widows of Israel, nor Naaman the Syrian one of the
lepers in Israel, though the language—the same as here—might
seem to express it.
son of perdition—doomed
to it (2 Thessalonians 2:3; Mark 14:21).
13. I speak in the world, that they
might have my joy fulfilled in themselves—that is, Such a
strain befits rather the upper sanctuary than the scene of conflict;
but I speak so "in the world," that My joy, the joy
I experience in knowing that such intercessions are to be made for
them by their absent Lord, may be tasted by those who now hear them,
and by all who shall hereafter read the record of them,
9-14. I pray for them—not as
individuals merely, but as representatives of all such in every
succeeding age (see on John 17:1).
not for the world—for
they had been given Him "out of the world" (John 17:1), and had been already transformed into the very opposite
of it. The things sought for them, indeed, are applicable only to
such.
15-19. I pray not that thou
shouldest take them out of the world—for that, though it would
secure their own safety, would leave the world unblessed by their
testimony.
but . . . keep them from the
evil—all evil in and of the world.
16. They are not of the world, even
as I am not of the world—(See John 15:18;
John 15:19). This is reiterated
here, to pave the way for the prayer which follows.
17. Sanctify them—As the
former prayer, "Keep them," was "negative,"
asking protection for them from the poisonous element which
surrounded and pressed upon their renewed nature, so this prayer,
"Sanctify them," is positive, asking the advancement
and completion of their begun sanctification.
through—in.
thy truth—God's
revealed truth, as the medium or element of sanctification; a
statement this of immense importance.
thy word is truth—(Compare
John 15:3; Colossians 1:5;
Ephesians 1:13).
18. As thou hast sent—sentest.
me into the world, even so
have I also sent them—sent I also them.
into the world—As their
mission was to carry into effect the purposes of their Master's
mission, so our Lord speaks of the authority in both cases as
co-ordinate.
19. And for their sakes I
sanctify—consecrate.
myself that they also
might—may.
be sanctified—consecrated.
The only difference between the application of the same term to
Christ and the disciples is, as applied to Christ, that it means only
to "consecrate"; whereas, in application to the disciples,
it means to consecrate with the additional idea of previous
sanctification, since nothing but what is holy can be presented as an
offering. The whole self-sacrificing work of the disciples appears
here as a mere result of the offering of Christ [OLSHAUSEN].
through—in.
the truth—Though the
article is wanting in the original here, we are not to translate, as
in the Margin, "truly sanctified"; for the
reference seems plainly to be "the truth" mentioned in . (See on John 17:1).
20-23. Neither pray I for these
alone—This very important explanation, uttered in condescension
to the hearers and readers of this prayer in all time, is meant not
merely of what follows, but of the whole prayer.
them also which shall
believe—The majority of the best manuscripts read "which
believe," all future time being viewed as present, while
the present is viewed as past and gone.
21. that they all may be one, as
thou, Father, art in me, and I in thee, that they may be one in
us—The indwelling Spirit of the Father and the Son is
the one perfect bond of union, knitting up into a living unity, first
all believers amongst themselves; next, this unity into one still
higher, with the Father and the Son. (Observe, that Christ never
mixes Himself up with His disciples as He associates Himself with the
Father, but says I in THEM
and THEY in US).
that the world may believe
that thou hast sent me—sentest me. So the grand impression upon
the world at large, that the mission of Christ is divine, is to be
made by the unity of His disciples. Of course, then, it must
be something that shall be visible or perceptible to the
world. What is it, then? Not certainly a merely formal, mechanical
unity of ecclesiastical machinery. For as that may, and to a large
extent does, exist in both the Western and Eastern churches, with
little of the Spirit of Christ, yea much, much with which the Spirit
of Christ cannot dwell so instead of convincing the world beyond
its own pale of the divinity of the Gospel, it generates
infidelity to a large extent within its own bosom. But the Spirit of
Christ, illuminating, transforming, and reigning in the hearts of the
genuine disciples of Christ, drawing them to each other as members of
one family, and prompting them to loving co-operation for the good of
the world—this is what, when sufficiently glowing and extended,
shall force conviction upon the world that Christianity is divine.
Doubtless, the more that differences among Christians disappear—the
more they can agree even in minor matters—the impression upon the
world may be expected to be greater. But it is not dependent
upon this; for living and loving oneness in Christ is sometimes more
touchingly seen even amidst and in spite of minor differences, than
where no such differences exist to try the strength of their deeper
unity. Yet till this living brotherhood in Christ shall show itself
strong enough to destroy the sectarianism, selfishness, carnality,
and apathy that eat out the heart of Christianity in all the visible
sections of it, in vain shall we expect the world to be overawed by
it. It is when "the Spirit shall be poured upon us from on
high," as a Spirit of truth and love, and upon all parts of the
Christian territory alike, melting down differences and heart
burnings, kindling astonishment and shame at past unfruitfulness,
drawing forth longings of catholic affection, and yearnings over a
world lying in wickedness, embodying themselves in palpable forms and
active measures—it is then that we may expect the effect here
announced to be produced, and then it will be irresistible. Should
not Christians ponder these things? Should not the same mind be in
them which was also in Christ Jesus about this matter? Should not His
prayer be theirs?
22. And the glory which thou
gavest—hast given.
me I have given them, that
they may be one, even as we are one—The last clause shows the
meaning of the first. It is not the future glory of the
heavenly state, but the secret of that present unity just
before spoken of; the glory, therefore, of the indwelling
Spirit of Christ; the glory of an accepted state, of a holy
character, of every grace.
23. I in them, and thou in me, that
they may be made perfect in one—(See on ).
24-26. Father, I will—The
majesty of this style of speaking is quite transparent. No petty
criticism will be allowed to fritter it away in any but superficial
or perverted readers.
be with me where I am—(See
on John 17:1).
that they may behold my glory
which thou hast given me—(See on John 17:1). Christ regards it as glory enough for us to be admitted to
see and gaze for ever upon His glory! This is "the
beatific vision"; but it shall be no mere vision, for "we
shall be like Him, because we shall see Him as He is" (John 17:1).
25. O righteous Father, the world
hath not known thee—knew thee not.
but I have known thee—knew
thee.
and these have known—knew.
that thou hast sent—sentest
me—As before He said
"Holy Father," when desiring the display of that
perfection on His disciples (), so here He styles Him "Righteous Father,"
because He is appealing to His righteousness or justice, to make a
distinction between those two diametrically opposite classes—"the
world," on the one hand, which would not "know the
Father, though brought so nigh to it in the Son of His love, and, on
the other, Himself, who recognized and owned Him, and even
His disciples, who owned His mission from the Father.
26. And I have declared—I made
known or communicated.
thy name—in His past
ministry.
and will declare it—in
yet larger measure, by the gift of the Holy Ghost at Pentecost and
through all succeeding ages.
that the love wherewith thou
hast loved—lovedst.
me may be in them, and I in
them—This eternal love of the Father, resting first on Christ,
is by His Spirit imparted to and takes up its permanent abode in all
that believe in Him; and "He abiding in them and they in Him"
(John 15:5), they are "one
Spirit." "With this lofty thought the Redeemer closes
His prayer for His disciples, and in them for His Church through all
ages. He has compressed into the last moments given Him for
conversation with His own the most sublime and glorious sentiments
ever uttered by mortal lips. But hardly has the sound of the last
word died away, when He passes with the disciples over the brook
Kedron to Gethsemane—and the bitter conflict draws on. The seed of
the new world must be sown in Death, that thence Life may spring up"
[OLSHAUSEN].
CHAPTER 17
. THE INTERCESSORY PRAYER.
(See on ). Had this prayer not been recorded, what reverential reader would not have exclaimed, Oh, to have been within hearing of such a prayer as that must have been, which wound up the whole of His past ministry and formed the point of transition to the dark scenes which immediately followed! But here it is, and with such signature of the Lips that uttered it that we seem rather to hear it from Himself than read it from the pen of His faithful reporter.
1-3. These words spake Jesus, and lifted up his eyes—"John very seldom depicts the gestures or looks of our Lord, as here. But this was an occasion of which the impression was indelible, and the upward look could not be passed over" [ALFORD].
Father, the hour is come—(See on John 17:1).
glorify thy Son—Put honor upon Thy Son, by countenancing, sustaining, and carrying Him through that "hour."
2. given—gavest
him power over all flesh—(See on ; ).
give eternal life to as many as, &c.—literally, "to all that which thou hast given him." (See on John 6:37).
3. this is—that.
life eternal, that they might—may.
know, c.—This life eternal, then, is not mere conscious and unending existence, but a life of acquaintance with God in Christ ().
thee, the only true God—the sole personal living God in glorious contrast equally with heathen polytheism, philosophic naturalism, and mystic pantheism.
and Jesus Christ whom thou hast sent—This is the only place where our Lord gives Himself this compound name, afterwards so current in apostolic preaching and writing. Here the terms are used in their strict signification—"JESUS," because He "saves His people from their sins"; "CHRIST," as anointed with the measureless fulness of the Holy Ghost for the exercise of His saving offices (see on ); "WHOM THOU HAST SENT," in the plenitude of Divine Authority and Power, to save. "The very juxtaposition here of Jesus Christ with the Father is a proof, by implication, of our Lord's Godhead. The knowledge of God and a creature could not be eternal life, and such an association of the one with the other would be inconceivable" [ALFORD].
4, 5. I have glorified thee on the earth—rather, "I glorified" (for the thing is conceived as now past).
I have finished—I finished.
the work which thou gavest me to do—It is very important to preserve in the translation the past tense, used in the original, otherwise it might be thought that the work already "finished" was only what He had done before uttering that prayer; whereas it will be observed that our Lord speaks throughout as already beyond this present scene (John 17:12, &c.), and so must be supposed to include in His "finished work" the "decease which He was to accomplish at Jerusalem."
5. And now—in return.
glorify thou me—The "I Thee" and "Thou Me" are so placed in the original, each beside its fellow, as to show that A PERFECT RECIPROCITY OF SERVICES of the Son to the Father first, and then of the Father to the Son in return, is what our Lord means here to express.
with the glory which I had with thee before the world was—when "in the beginning the Word was with God" (), "the only-begotten Son in the bosom of the Father" (John 1:18). With this pre-existent glory, which He veiled on earth, He asks to be reinvested, the design of the veiling being accomplished—not, however, simply as before, but now in our nature.
6-8. From praying for Himself He now comes to pray for His disciples.
I have manifested—I manifested.
thy name—His whole character towards mankind.
to the men thou gavest me out of the world—(See on ).
8. they . . . have known surely that I came out from thee—(See on ; John 17:1).
9-14. I pray for them—not as individuals merely, but as representatives of all such in every succeeding age (see on John 17:1).
not for the world—for they had been given Him "out of the world" (John 17:1), and had been already transformed into the very opposite of it. The things sought for them, indeed, are applicable only to such.
10. all mine are thine, and thine are mine—literally, "All My things are Thine and Thy things are Mine." (On this use of the neuter gender, see on John 6:37). Absolute COMMUNITY OF PROPERTY between the Father and the Son is here expressed as nakedly as words can do it. (See on John 17:1).
11. I am no more in the world—(See on John 17:1).
but these are in the world—that is, Though My struggles are at an end, theirs are not; though I have gotten beyond the scene of strife, I cannot sever Myself in spirit from them, left behind and only just entering on their great conflict.
Holy Father—an expression He nowhere else uses. "Father" is His wonted appellation, but "Holy" is here prefixed, because His appeal was to that perfection of the Father's nature, to "keep" or preserve them from being tainted by the unholy atmosphere of "the world" they were still in.
keep through thine own name—rather, "in thy name"; in the exercise of that gracious and holy character for which He was known.
that they may be one—(See on John 17:1).
12. I kept—guarded.
them in thy name—acting as Thy Representative on earth.
none of them is lost, but the son of perdition—It is not implied here that the son of perdition was one of those whom the Father had given to the Son, but rather the contrary (John 13:18) [WEBSTER and WILKINSON]. It is just as in Luke 4:26; Luke 4:27, where we are not to suppose that the woman of Sarepta (in Sidon) was one of the widows of Israel, nor Naaman the Syrian one of the lepers in Israel, though the language—the same as here—might seem to express it.
son of perdition—doomed to it (2 Thessalonians 2:3; Mark 14:21).
13. I speak in the world, that they might have my joy fulfilled in themselves—that is, Such a strain befits rather the upper sanctuary than the scene of conflict; but I speak so "in the world," that My joy, the joy I experience in knowing that such intercessions are to be made for them by their absent Lord, may be tasted by those who now hear them, and by all who shall hereafter read the record of them,
9-14. I pray for them—not as individuals merely, but as representatives of all such in every succeeding age (see on John 17:1).
not for the world—for they had been given Him "out of the world" (John 17:1), and had been already transformed into the very opposite of it. The things sought for them, indeed, are applicable only to such.
15-19. I pray not that thou shouldest take them out of the world—for that, though it would secure their own safety, would leave the world unblessed by their testimony.
but . . . keep them from the evil—all evil in and of the world.
16. They are not of the world, even as I am not of the world—(See John 15:18; John 15:19). This is reiterated here, to pave the way for the prayer which follows.
17. Sanctify them—As the former prayer, "Keep them," was "negative," asking protection for them from the poisonous element which surrounded and pressed upon their renewed nature, so this prayer, "Sanctify them," is positive, asking the advancement and completion of their begun sanctification.
through—in.
thy truth—God's revealed truth, as the medium or element of sanctification; a statement this of immense importance.
thy word is truth—(Compare John 15:3; Colossians 1:5; Ephesians 1:13).
18. As thou hast sent—sentest.
me into the world, even so have I also sent them—sent I also them.
into the world—As their mission was to carry into effect the purposes of their Master's mission, so our Lord speaks of the authority in both cases as co-ordinate.
19. And for their sakes I sanctify—consecrate.
myself that they also might—may.
be sanctified—consecrated. The only difference between the application of the same term to Christ and the disciples is, as applied to Christ, that it means only to "consecrate"; whereas, in application to the disciples, it means to consecrate with the additional idea of previous sanctification, since nothing but what is holy can be presented as an offering. The whole self-sacrificing work of the disciples appears here as a mere result of the offering of Christ [OLSHAUSEN].
through—in.
the truth—Though the article is wanting in the original here, we are not to translate, as in the Margin, "truly sanctified"; for the reference seems plainly to be "the truth" mentioned in . (See on John 17:1).
20-23. Neither pray I for these alone—This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer.
them also which shall believe—The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.
21. that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us—The indwelling Spirit of the Father and the Son is the one perfect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associates Himself with the Father, but says I in THEM and THEY in US).
that the world may believe that thou hast sent me—sentest me. So the grand impression upon the world at large, that the mission of Christ is divine, is to be made by the unity of His disciples. Of course, then, it must be something that shall be visible or perceptible to the world. What is it, then? Not certainly a merely formal, mechanical unity of ecclesiastical machinery. For as that may, and to a large extent does, exist in both the Western and Eastern churches, with little of the Spirit of Christ, yea much, much with which the Spirit of Christ cannot dwell so instead of convincing the world beyond its own pale of the divinity of the Gospel, it generates infidelity to a large extent within its own bosom. But the Spirit of Christ, illuminating, transforming, and reigning in the hearts of the genuine disciples of Christ, drawing them to each other as members of one family, and prompting them to loving co-operation for the good of the world—this is what, when sufficiently glowing and extended, shall force conviction upon the world that Christianity is divine. Doubtless, the more that differences among Christians disappear—the more they can agree even in minor matters—the impression upon the world may be expected to be greater. But it is not dependent upon this; for living and loving oneness in Christ is sometimes more touchingly seen even amidst and in spite of minor differences, than where no such differences exist to try the strength of their deeper unity. Yet till this living brotherhood in Christ shall show itself strong enough to destroy the sectarianism, selfishness, carnality, and apathy that eat out the heart of Christianity in all the visible sections of it, in vain shall we expect the world to be overawed by it. It is when "the Spirit shall be poured upon us from on high," as a Spirit of truth and love, and upon all parts of the Christian territory alike, melting down differences and heart burnings, kindling astonishment and shame at past unfruitfulness, drawing forth longings of catholic affection, and yearnings over a world lying in wickedness, embodying themselves in palpable forms and active measures—it is then that we may expect the effect here announced to be produced, and then it will be irresistible. Should not Christians ponder these things? Should not the same mind be in them which was also in Christ Jesus about this matter? Should not His prayer be theirs?
22. And the glory which thou gavest—hast given.
me I have given them, that they may be one, even as we are one—The last clause shows the meaning of the first. It is not the future glory of the heavenly state, but the secret of that present unity just before spoken of; the glory, therefore, of the indwelling Spirit of Christ; the glory of an accepted state, of a holy character, of every grace.
23. I in them, and thou in me, that they may be made perfect in one—(See on ).
24-26. Father, I will—The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers.
be with me where I am—(See on John 17:1).
that they may behold my glory which thou hast given me—(See on John 17:1). Christ regards it as glory enough for us to be admitted to see and gaze for ever upon His glory! This is "the beatific vision"; but it shall be no mere vision, for "we shall be like Him, because we shall see Him as He is" (John 17:1).
25. O righteous Father, the world hath not known thee—knew thee not.
but I have known thee—knew thee.
and these have known—knew.
that thou hast sent—sentest
me—As before He said "Holy Father," when desiring the display of that perfection on His disciples (), so here He styles Him "Righteous Father," because He is appealing to His righteousness or justice, to make a distinction between those two diametrically opposite classes—"the world," on the one hand, which would not "know the Father, though brought so nigh to it in the Son of His love, and, on the other, Himself, who recognized and owned Him, and even His disciples, who owned His mission from the Father.
26. And I have declared—I made known or communicated.
thy name—in His past ministry.
and will declare it—in yet larger measure, by the gift of the Holy Ghost at Pentecost and through all succeeding ages.
that the love wherewith thou hast loved—lovedst.
me may be in them, and I in them—This eternal love of the Father, resting first on Christ, is by His Spirit imparted to and takes up its permanent abode in all that believe in Him; and "He abiding in them and they in Him" (John 15:5), they are "one Spirit." "With this lofty thought the Redeemer closes His prayer for His disciples, and in them for His Church through all ages. He has compressed into the last moments given Him for conversation with His own the most sublime and glorious sentiments ever uttered by mortal lips. But hardly has the sound of the last word died away, when He passes with the disciples over the brook Kedron to Gethsemane—and the bitter conflict draws on. The seed of the new world must be sown in Death, that thence Life may spring up" [OLSHAUSEN].