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p 1 John v. 19. them, PI tt pray not for the world, but for them which thou hast given me; for they are thine. 10 And all mine are thine, and thine are mine; and I am glorified in them. 11 And [now] I am no more in the world, ▾ but these are in the world, and I come to thee. Holy Father, sz keep through thine own name those whom thou hast given

q ch. xvi. 15. r ch. xiii. 1: xvi. 28.

1 Pet. i. 5. Jude 1.

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am praying: see note.

render, all things that are mine: the gender is neuter.

Iomit: not in the original.

y render, and.

2 read, keep them in thy name, which thou hast given me.

truth, thou didst send me, the act of the Father unseen by us, is more a matter of pure faith,-and is therefore connected with they believed. In the first, the expression knew surely (truly) stamps our Lord's approval on their knowledge, and distinguishes it from such knowledge as the bare assumption of knowing (John iii. 2) by Nicodemus and his colleagues. 9. Stier remarks, that the Lord here begins to fulfil His promise Matt. x. 32. I pray not for the world] The misconceptions which have been made of this verse, as implying a decree of exclusion for the vessels of wrath, may be at once removed by considering the usage of the term the world in this Prayer. The Lord does pray distinctly for the world, vv. 21, 23, that they may believe and know that the Father hath sent Him. He cannot therefore mean here that He does not pray (absolutely) for the world, but that He is not now asking for the world, does not pray this thing for the world. These "whom Thou gavest me" have already believed and known; the prayer for them is therefore a different one, viz. that in vv. 11, 15. The mistake would be at once precluded for English readers by the paraphrase, I am praying for them; I am praying not for the world.... for they are thine] in a fuller sense than they were Thine," ver. 6. That was their preparation for Christ; this is their abiding in Him, which is abiding in the Father, see next verse.

66

10.] Compare

ch. xvi. 15 and note. "It were not so
much if He had only said, 'All Mine is
Thine;' for that we may all say, that all
we have is God's. But this is a far greater
thing, that He inverts this and says, All
Thine is Mine.' This can no creature say
before God." Luther.
The A. V.,-

All Mine are Thine,' &c.-gives the erroneous impression that persons only are meant, whereas it is all things, in the widest meaning,-the Godhead itself in

cluded, of which this is asserted.

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I

am glorified in them] not by their means,'
but in them; by that
I in them" of ver.
23, the life of the vine in the branches; so
that the fruit of the branches is the glory
of the vine, by the sap of the vine living in
the branches. All this again is anticipa-
tory. 11.] The occasion, and substance
of His prayer for them. I am no more
in the world] This shews us that "the
world" is not said of place alone, for the
Lord Jesus is still here; but of state, the
state of men in the flesh; sometimes
viewed on its darker side, as overcoming
men and bringing in spiritual death,—
sometimes, as here, used in the most
general sense. and these are..] not
but; it expresses the simultaneous state of
the Lord and His, see ch. xvi. 32, and
note. Holy Father] Holy, as applied
to God, peculiarly expresses that penetra-
tion of all His attributes by LOVE, which
He only who here uttered it sees through in
its length, breadth, and height:—which
angels (Isa. vi. 3; Rev. iv. 8) feel and ex-
press-which men are privileged to utter,
but can never worthily feel:-but which
devils can neither feel nor worthily utter
(see Mark i. 24). They know His Power
and His Justice only. But His Holiness
is especially employed in this work of
keeping in His name now spoken of.
in thy name] not through Thine own
Name,' as A. V., which yet renders the
same expression in Thy Name' ver. 12
-but in the NAME of verses 6 and 12; see
below. thy name, which thou hast
given me] Not only the best supported,
but the best reading. The Name of
God is that which was to be in the Angel
of the Covenant, Exod. xxiii. 21, see also
Isa. ix. 6; Jer. xxiii. 6. This Name,-
not the essential Godhead, but the covenant
name, JEHOVAH OUR RIGHTEOUSNESS,-
the Father hath given to Christ, see Phil.
ii. 9; and it is the being kept in this, the
truth and confession of this, for which He

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might

u ch. x. 30. x ch. vi. 80: x. 28. Heb. ii. 13.

y

z

ch. xviii. 9. chi. 70 Acts i. 20.

1 John ii. 19.

a 18.

a Ps. cix. 8.

b ver. 8.

me, that they may be one, u a as we are. 12 x While I was t ver. 21, &c. with them [in the world], I kept them in thy name: those that thou gavest me I d have kept, and ye none of them is lost, but the son of perdition; that the scripture be fulfilled. 13 g And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. 14 b I have given them thy word; and the world [hath] hated them, because they are not ver. 16. of the world, even as I am not of the world. pray not that thou shouldest take them out of the world, but * that thou shouldest keep them from

e

d

a render, even as.

15 I

c ch. xv. 18, 19. 1 John iii.

13.

d ch. viii. 25.

e see Matt. vi. 13. Gal. i. 4. 2 Thess. iii. 8. 2 Tim.

iv. 18.

1 John v. 18.

[blocks in formation]

fver. 14.

• Many of our ancient authorities read, as in the last verse, I kept them in thy name which thou hast given me, and guarded them.

d render, guarded.

f render, may.

h render, the evil one: see note.

here prays.

render, not one of them perished. 8 render, But.

That which the Son has given to His disciples is no other than that which He himself has received from the Father, viz. the essential revelation of the Father.' Luthardt. Compare Matt. x. 27.

that they may be one, even as we are] The oneness here is not merely harmony of will or of love,-as some have interpreted it, and then tried to weaken the Oneness of the Godhead,--but oneness by the indwelling of the Spirit of Christ, the gift of the Covenant (1 Cor. vi. 17), and ultimately (as the close union implied by even as requires) oneness of nature, 2 Pet. i. 4, where the expression "whereby are given unto us exceeding great and precious promises" answers to the words

thy name which thou hast given me" here. The Lord does not say, "that they may be one with us," nor, "that they and we may be one," but "that they may be one as we are." Augustine. 12.] I kept them: see ch. x. 28-30. The Lord here, as Cyril remarks, compares His keeping of His own, to that by the Father, -in a way only accountable by both Persons being of equal Power and Dignity.

not one of them perished, but.. .] So that Judas was one of the number which were given to Christ by the Father, mentioned in ver. 9-shewing us (1) the sense in which those words must be understood (see above); and (2) that of such persons it is true that there is for them no 'irresistible grace,' no 'keeping in God's Name' independently of their 'keeping God's word, ver. 6, which Judas did not

do. the son of perdition] See 2 Thess. ii. 3. As the other disciples, by true keeping of the divine words given to them, rose from being natural men to be the children of God, so Judas, through want of the same, sunk from the state of the natural man to that of the lost-the children of the devil. Remark, it is not "I lost none, but the son of perdition.”—Christ did not lose him (compare ch. xviii. 9, where there is no exception), but he lost himself. It may be well to notice, for the English reader, that in the original, the noun perdition is the derivative of the verb perished. None perished but the one who should perish; whose very state and attribute it was to perish. the scrip

ture] in which this was indicated, viz. the passages alleged by St. Peter, Acts i. 20; see ch. xiii. 18. 13.] But now opposed to "While I was with them" ver. 12, implying, 'But I shall be here to keep them no more. And therefore I pray this prayer in their hearing, that' &c. On my joy, see ch. xv. 11; xvi. 24; also the reference to these words in 1 John i. 4. 14-16.] See ver. 8.

Ver. 14 contains the manner in which He guarded them by giving them the Divine Word;- and the reason of the keeping prayed for, viz. because they would be objects of hatred to the world: I and the world being opposed. as I am not of the world] See ch. xv. 18.

even

15. I pray not. . .] Said mostly for their sakes, for whom it was necessary that they should abide yet in the flesh, to do

g ch. xv. 3.

Acts xv. 9.
Eph. v. 26.

1 Pet. i. 22.

h 2 Sam. vii.

142, 151. ch.

viii. 40.

are not of the world, even as I am not of the world. 17 8 Sanctify them through thy truth: thy word is truth. 18 i As thou hast sent me into the world, even so [° have] 28. Ps.cxix. I also sent them into the world. 19 And for their sakes I sanctify myself, that they also m might be sanctified through the truth. 20 Neither pray I for these alone, but for them also which [° shall] believe on me through their word; 211 that they all may be one; as thou, Father, [art] in me, and I in thee, that they also may be [0° one]

i ch. xx. 21.

k 1 Cor. i. 2,

30. 1 Thess.

iv. 7. Heb.
x. 10.

1 ver. 11, 22, 23. Rom. xii. 5.

ch. x. 16.

Gal. iii. 28. m ch. x. 38:

xiv. 11.

read and render, in the truth.

m render, may.

• omit.

God's work, and (ver. 17) to be sanctified by God's truth. Not from the evil,' as A. V.; but from the evil one: see the usage of our Apostle in 1 John ii. 13, 14, v. 18, and compare iii. 12. 16.] repeated, as the ground both of the not praying that they might be taken out of the world; for they are already not of the world, above the world, so that they need not be removed from it in order to distinction from it;-and of the praying, that they might be kept from the evil one,-for they are clean (ch. xiii. 10); 'Keep them from the polluter.' This leads on to

17-19.] the process of sanctification through the knowledge of the truth imparted to them by Christ, and expanded in them by the Spirit. The word

sanctify, here and in ver. 19, carries the meaning, which unites the two uses, of consecration to God. (1) In them, this setting apart for Him was a long and gradual process, to be accomplished by conflicts, and the deeper sinking in of the Truth by the blows of affliction, and the purifying fire of the Spirit: in them it was strictly sanctification, the making holy: but (2) in HIM it was that pure and entire self-consecration by His submission to the Father's holy will, the entire possession of His sinless Humanity with the living and speaking Truth of God, which should be at the same time the efficient cause of their sanctification and their Pattern. Such an High Priest became us (see Heb. vii. 26), who are to be ourselves priests unto God. Rev. xx. 6. The A. V. is wrong in rendering through Thy truth; it should be, in Thy truth; see on ver. 11. The truth is the element in which the sanctification takes place. thy word] Compare Acts xx. 32. Thy word, in its inner power on the heart. Ver. 18. is anticipatory, -and received its fulfilment ch. xx. 21,

1

m

render, didst send. n render, in truth.

00 omitted by many ancient authorities.

He does not merely leave them in the world, but sends them into it, to witness to this same truth of God; see ch. xv. 16.

19.] See above on ver. 17. It is clear against all Socinian inferences from this verse, that all that part of the sanctification of the Son of God implied in ch. x. 36 is here excluded: and only that intended, which is expressed Heb. ii. 10 by making perfect through sufferings. Of this, His Death was the crowning act, and was also the one to which the expres sion for their sakes most directly applies; but the whole is included. The confining the meaning to His sacrifice, and the pur. pose stated, that they also... to their martyrdom, or their spiritual self-offering, Rom. xii. 1, is insufficient for the depth of the words. sanctified in truth: what truth, is evident from ver. 17, viz. God's word and will, which is Truth, and the Truth. 20.] The connexion is with the words "I sent them into the world," ver. 18. The description, them which believe (not, "that shall believe," as in A. V.) expresses the state of faith in which all believers are found; the future would refer more to the act of belief by which that state is begun. But perhaps it is best to take the present tense as anticipatory. It is strikingly set forth here, that all subsequent belief on Christ would take place through the apostolic word: see Rom. x. 16, 17. 21.] The word that here hardly can regard the subject-matter of the prayer, ver. 20, but rather we should understand it as expressing the object of the prayer respecting both. The subjectmatter of the prayer is, that they may be kept in God's name and sanctified in God's truth; and if this be so, their unity with the Son and the Father follows, 1 John i. 3. But here it is not merely 'with,' but in, the Son and the Father;

0

1 John i. 3:

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Col. iii. 14.

in us that the world may believe that thou P hast sent me. 22 And the glory which thou gavest me I have given them; n that they may be one, even as we are one: n ch. xiv. 20. 23 I in them, and thou in me, that they may be made, perfect in one; [and] that the world may know that thou Phast sent me, and rhast loved them, as thou hast loved me. 24 p s Father, I will that they also, whom thou hast p ch. xii. 26: given me, be with me where I am; that they may behold my glory, which thou hast given me; at for thou lovedst a ver. 5.

P render, didst send. rrender, lovedst.

q

xiv. 3.
1 Thess. iv.

17.

4 render, hast given.

$ The genuine original text has here: Father, (as to) that which thou hast given me, I will that they

See note.

trender, because.

-because the Spirit proceeds from the
Father and the Son, and He that is
joined to the Lord, is one Spirit' see
ver. 11. This unity has its true and only
ground in faith in Christ through the
Word of God as delivered by the Apostles;
and is therefore not mere outward uni-
formity, nor can such uniformity pro-
duce it. At the same time its effects are
to be real and visible, such that the world
may see them.
that the world may
believe] This clause is not parallel with
the former, as if the world believing meant
the same as they all being one, that all may
be brought to believe. Nor again can the
words mean that the unbelieving and con-
demned world, at the end, may be per-
suaded that Thou hast sent Me.' Such
a rendering would surely be repugnant to
the spirit of the prayer, and to the use of
the word believe in our Gospel. Rather is
it, that this their testimony, being borne
by them all, and in all ages, may continue
to convince the world, so that many in the
world may believe,' &c.

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The "be

lieving that thou didst send me" implies belief in the whole Work and Office of Christ. Here our Lord certainly prays for the world,—see above on ver. 9.

:

See a remarkable parallel, Rev. iii. 9, where, as Stier truly remarks, the persons spoken of are penitents. 22, 23.] Grotius and others interpret this glory to mean, the power of working miracles, and refer to ch. ii. 11 and ch. xi. 40; but wrongly -for if so, in the words I have given them our Lord must refer to the Apostles only, whereas it is distinctly referred to the believers of all time. The glory is the glory of Christ as the only-begotten Son (ch. i. 14), full of grace and truth (see

also be with me where I am.

ver. 5 and note), which by virtue of His exaltation and the unity of all believers in Him through the Spirit, has become (not, shall be) theirs, Eph. ii. 6; Rom. viii. 30; Eph. i. 18; not yet fully, nor as it is His. but as each can receive and shew it forth. The perfection of it is spoken of, ver. 24.

We have the same recurrences of that as in ver. 21, and the same dependence. The second of them here expresses not merely the similarity of their unity to that of the Son and Father,-but the actuality of its subsistence, in Christ abiding in them and the Father in Christ. "That the world may know" here, parallel as it is to "that the world may believe" above, cannot be interpreted of a bare recognition, or of a recognition at the final judgment,-but must be taken to mean that salutary knowledge by which from time to time the children of the world are by God called to become the children of light. See the same words, and note, ch. xiv. 31, also ch. xiii. 35, and observe that in all three places the recognition is that of love ;-in ch. xiii. 35, of the disciples one to another; in ch. xiv. 31, of Jesus to the Father; here, of the Father to believers, as perfected into unity in the Son of His love. "Observe, says Meyer, "how the glance of the Intercessor reaches in these verses even to the highest aim of His work on earth, when the world shall be believing, and Christ Himself actually the Saviour of the world, ch. iv. 42, cf. ch. x. 16.” that which thou hast given me (see the text in margin)] The neuter gender has a peculiar solemnity, uniting the whole Church together as one gift of the Father to the Son: see ch. vi. 39, note. Then the words that they also re

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24.

r ch. xv. 21:

xvi. 3.

s ch. vii. 29:

t

have

me before the foundation of the world. 25 O righteous Father, the world a hath not known thee: but I known thee, and these have known that thou hast sent 26 u And I have y declared unto them thy name, and u ver. 6. ch. will declare it: that the love * wherewith thou a hast loved

viii. 55: X. 15. t ver. 8. ch. xvi. 27.

XV. 15.

x ch. xv. 9.

me.

me may be in them, and I in them.

XVIII. 1 When Jesus had

a 2 Sam. xv. 23. forth with his disciples over

u render, knew thee not.
y render, made known.
a render, lovedst.

The original has of (the) cedars:

solve it into the great multitude whom no man can number, and come home to the heart of every individual believer with inexpressibly sweet assurance of an eternity with Christ. I will is not like in meaning to "we would" of ch. xii. 21 or "I would" of 1 Cor. vii. 7, but more like the same word in Mark vi. 25,- an expression of will founded on acknowledged right compare Luke xxii. 29. Compare also his expression with ch. v. 21; vi. 44. where I am] i. e. in the glorified state :-see ch. xii. 26 and note: also ch. xiv. 3. that they may behold my glory] This is the completion of ver. 22,-the open beholding of His glory, spoken of 1 John iii. 2, which shall be coincident with our being changed into His perfect image. This word behold includes

behold and partake-the very case supposes it. No mere spectator could behold this glory. See Rom. viii. 17 end, and 2 Cor. iii. 18.

me

because thou lovedst

The most glorious part of this sight of glory will be, to behold the whole mystery of redemption unfolded in the glory of Christ's Person,--and to see how, before the being of the creature, that eternal Love was, which gave the glory to Christ, of which all creation is but the exponent. 25, 26.] The epithet righteous, here applied to the Father, is connected with the final clause of ver. 24. The Righteousness of the Father is witnessed by the beginning of Redemption before the foundation of the world, and by the glorification of the elect from Christ; but also by the fact of the world's not knowing the Father, -the final distinction made by His Justice between the world and His.

The making known, here spoken of, is carried on by the whole work and testimony of the Spirit completed in the King.

spoken these words, he went

a

the brook Cedron, where

I render, knew.

Z render, make it known.

but the reading is somewhat uncertain.

dom of God. This promise has been in fulfilment through all the history of the Church. And the great result of this manifestation of the Father's Name is, that the wonderful Love wherewith He loved Christ, may dwell in (not the Apostles merely-the future tense, I will make it known, has again thrown the meaning onward to the great body of believers) them,-i. e. the perfect, living knowledge of God in Christ, which reveals, and in fact is, this love. And this can only be by I in them-by Christ dwelling in their hearts by faith, and renewing and enlightening them by His Spirit. He does not say, Thou in them'-but "I in them," and 'Thou in Me' see ver. 23.

CHAP. XVIII.-XX.] FINAL MANIFESTATION OF JESUS AS THE LORD, IN REFERENCE TO THE NOW ACCOMPLISHED REJECTION OF HIM BY THE UNBELIEF OF ISRAEL, AND THE SORELY TRIED BUT EVENTUALLY CONFIRMED FAITH OF HIS OWN. And herein XVIII. 1-XIX. 16.] His voluntary submission of Himself to His enemies and to the unbelief of Israel.

1-11.] His betrayal and apprehension. 1-3.] Matt. xxvi. 30—47. Mark xiv. 26-43. Luke xxii. 39-53. On the omission by St. John of the conflict of the Redeemer's soul in Gethsemane, I would remind the reader of what has been said in the Introduction, on the character of this Gospel. The attempt to find in this omission a discrepancy between the setting forth of the Redeemer by St. John and the Three Gospels, is, as usual, unsuccessful. St. John presents us with most striking instances of the troubling of the human soul of Christ by the suffering which was before Him: see ch. xii. 23-27; xiii. 21. Compare notes on Matthew, ver. 36, and throughout the section. 1. the brook Cedron] The name given to this brook in the oldest

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