返回Chapter 17
Chapter 17
Chapter Seventeen
Jn. 17:1. After these words, Jesus lifted up His eyes to heaven and said: Father! The hour has come; glorify Your Son, that Your Son also may glorify You,
Having told the disciples that they would have sorrows, and having persuaded them not to lose heart, the Lord further encourages them with prayer, teaching us also in temptations to leave everything aside and turn to God.
Otherwise. The present words are not a prayer, but a conversation with the Father. If in other cases (Matt. 26:39) He prays and bends His knees, do not be surprised at this. For Christ came not only to reveal Himself to the world, but also to teach every virtue. And a teacher must teach not only by words, but also by deeds.
Wishing to show that He goes to His sufferings not unwillingly, but of His own will, He says: "Father, the hour has come." Behold, He desires this as something pleasant, and calls the matter at hand glory, and glory not His own only, but also the Father's. And so it was. For not the Son alone was glorified, but also the Father. For before the Cross, not even the Jews knew Him, as it is said: "Israel does not know Me" (Isa. 1:3); but after the Cross, the whole world flocked to Him.
Jn. 17:2. Since You have given Him authority over all flesh,
He also shows what constitutes His glory and the Father's; the glory of God consists in this: that all flesh should believe and be benefited. For grace will not be limited to the Jews alone, but will extend to the whole world. He said this because He was about to send them to the Gentiles. Lest they consider this an innovation displeasing to the Father, He declares that authority over all flesh was given to Him by the Father.
Before this, He said to them: "Do not go on the path to the Gentiles" (Matt. 10:5). What then does "over all flesh" mean? For not all believed, did they? But Christ, for His part, endeavored to bring all to faith; and if they did not heed Him, the fault lies not with the Teacher, but with those who do not accept Him.
When you hear "You have given, I have received" (John 10:18), and the like, then understand that this is said by way of condescension, as we have said many times. For, always being careful not to say anything great about Himself, He condescends to the weakness of His listeners. And since they were scandalized when they heard great things about Him, He proclaims what is accessible to them, just as we too, when speaking with children, call bread, water, and everything else by the same names as they do.
When the Evangelist speaks of the Lord (in his own person), listen to what he says: "all things received their being through Him" (John 1:3) and "to those who received Him, He gave the power to become children of God" (John 1:12). If He gives such power to others, did He Himself really not have it, but received it from the Father? Then even in these very words, which appear to be humble, something lofty is inserted.
Jn. 17:2. that to all that You have given Him, He may give eternal life.
"That to all that You have given Him" — this is condescension; "He may give eternal life" — this is the authority of the Only-Begotten and of the Divinity. For to give life, and moreover eternal life, only God can do.
Jn. 17:3. And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.
He called the Father "the only true God" to distinguish Him from the falsely-named gods of the pagans, not separating Himself from the Father (away with such a thought!). For He too, being the true Son, cannot be a false god, but is the true God, as this very same evangelist says in his catholic epistle concerning the Lord: "Jesus Christ is the true God and eternal Life" (1 John 5:20). If the heretics insist that the Son is a false god because the Father is called the only true God, then let them know that this very same evangelist says of the Son: "That was the true Light" (John 1:9). Is the Father then, according to their understanding, a false Light? But no, away with such a thought! Therefore, when he calls the Father the true God, he calls Him so in distinction from the false gods of the pagans, just as in the words "you do not seek the glory that comes from the only God" (John 5:44), according to the heretics' understanding it would follow that since the Father is the only God, the Son is not God at all. But such a conclusion is truly insane.
Jn. 17:4. I glorified Thee on the earth, having accomplished the work which Thou gavest Me to do.
From this learn how the Father glorifies the Son. Without doubt, the Son also glorifies the Father in the same way. "I," He says, "have glorified You on earth." He rightly adds "on earth." For in the heavens He was glorified, being worshipped by the angels, but the earth did not know Him. And since the Son proclaimed Him to all, He says: "I have glorified You, having sown the knowledge of God throughout all the earth and having accomplished the work which You entrusted to Me." For the work of the incarnation of the Only-Begotten was to sanctify our nature, to cast down the ruler of this world whom they formerly worshipped as god, and to plant the knowledge of God among creation.
How then did He accomplish this, when He had not yet even begun? "Everything," He says, "that I needed to do, I have accomplished." Yes, He did what was most important: He planted in us the root of good, having conquered the devil, and gave Himself over to the all-devouring beast—death, and from this root the fruits of the knowledge of God will necessarily come forth. "Therefore," He says, "I have accomplished the work, because I have sown, I have planted the root, and the fruits will grow."
Jn. 17:5. And now glorify Me, You, Father, with Yourself, with the glory which I had with You before the world existed.
The nature of the flesh was not yet glorified, for it had not yet been deemed worthy of incorruption nor had it partaken of the royal throne. For this reason He says "glorify Me," that is, My human nature, which is now held in no honor, which will be crucified, and raise it up to that glory which I—the Word and Your Son—had with You before the existence of the world. For He seated human nature together with Himself upon the royal throne, and now every creature worships Him.
Jn. 17:6. I have manifested Thy name to the men whom Thou gavest Me out of the world;
"I have manifested Your name to the men." He now explains what the words "I have glorified You on earth" mean, namely: I have made known Your name.
How then did the Son make it known? For Isaiah had already said: "They shall swear... by the God of truth" (Isa. 65:16). But we have said many times that even if the name of God was known then, it was known only to the Jews, and not even to all of them, whereas now it is said concerning the Gentiles that the name of God will be known to them, since Christ already sowed the seeds of the knowledge of God, having cast down the devil who had introduced idol worship.
And in another way. Even if they knew God, they knew Him not as Father, but only as Creator; but the Son proclaimed Him as Father, making known about Himself both by words and by deeds; and He who proved about Himself that He is the Son of God, obviously, together with Himself also made known the Father.
Jn. 17:6. They were Yours, and You gave them to Me,
The Lord wishes to establish two ideas: one, that He is not opposed to the Father, and the other, that the Father wants them to believe in the Son. Therefore He says: "They were Yours, and You gave them to Me." In the words "You gave them to Me," both points are shown. I did not seize them, but You consented that they should come to Me. Therefore it is not enmity, but unity of mind and love that You, Father, have toward Me.
Jn. 17:6. and they have kept Your word.
"They have kept Your word," because they believed in Me and did not listen to the Jews. For whoever believes in Christ keeps the word of God, that is, the Scripture, the Law. For the Scripture proclaims Christ.
Furthermore, in another way. Everything that the Lord spoke to the disciples belonged to the Father. "For I," He says, "do not speak from Myself" (Jn. 14:10). And He said to them, among other things: "Abide in Me" (Jn. 15:4).
Jn. 17:7. Now they have understood that all things that You have given Me are from You,
Here they have kept this: "Now they have come to know that all things which You have given Me are from You." Some read the Greek "have come to know" as "now I have known"; but such a reading is unfounded. "Now," He says, "My disciples have learned that I have nothing separate, and that I am not a stranger to You, but that all things which You have given Me (given not as a gift, as to some creature, for this was not acquired by Me) are from You, that is, belong to Me as a Son and a Person having authority over that which belongs to the Father."
My disciples, from where did they learn this?
Jn. 17:8. For the words which You gave Me, I have given to them, and they received them, and truly understood that I came forth from You, and believed that You sent Me.
"For the words which You gave Me, I have given to them," that is, from My words, from My teaching, for I always taught them that which is from the Father, and not only this did I teach, but I also taught that I came forth from You, and that You sent Me. For throughout the entire Gospel He wished to establish that truth, that He is not an adversary of God, but fulfills the will of the Father.
Jn. 17:9. I pray for them: I pray not for the whole world, but for those whom You have given Me, because they are Yours.
Showing that He says this to the Father for no other reason than only for their sake, so that they might know that He loves them and cares for them, He says: "I pray and ask for them, and not for the world." For by this I undoubtedly prove that I love them, when I not only give what is My own, but also ask You to keep them. Therefore, I pray to You not for wicked people who think in worldly terms, "but for those whom You have given Me, because they are Yours."
Jn. 17:10. And all Mine are Yours, and Yours are Mine;
Lest you, hearing constantly how He says "You have given Me," should think that this dominion and authority were given to Him recently, and that while the Father had them, He (the Son) did not have them, or again that now, when He has them, the Father has been deprived of authority over them—for this reason He says: "And all Mine is Yours, and Yours is Mine." I did not receive this authority just now, but when they were Yours, they were also Mine. For all that is Yours is Mine. And now, when I Myself have them, You also have them, and have not been deprived, for all that is Mine is Yours.
Jn. 17:10. And I have been glorified in them.
"And I am glorified in them," that is, having authority over them, I am glorified in them as Master, just as the son of a king, having equal honor and kingdom with the father, is glorified by the fact that he has as much as the father.
So, if the Son were less than the Father, He would not have dared to say "all Yours is Mine," for a master has everything that belongs to the slave, but the slave does not have everything that belongs to the master. Here, however, He mutually attributes: the Father's to the Son, and the Son's to the Father. So, the Son is glorified in those who belong to the Father; for He has as much authority over all as the Father.
Jn. 17:11. I am no longer in the world, but they are in the world, and I am coming to You.
Why does He constantly say this: "I am no longer in the world" and "while I was with them in the world"? To one who understands these words simply, they will appear contradictory. For in another place He promised them: "I will be in you" (John 15:4) and "you will see Me" (John 16:17), yet now He appears to be saying something different. So it can truly be said that He says this, accommodating Himself to their understanding.
Jn. 17:11. Holy Father! Keep them in Your name, those whom You have given Me,
It was natural for them to be grieved, since they were being left without a helper. He declares to them that He is entrusting them to the Father and giving Him to them as their guardian, and then says to the Father: "Since You are calling Me to Yourself, keep them Yourself 'in Your name,' that is, by Your help and power, which You gave to Me."
Jn. 17:11. that they may be one, as We also are.
In what then to keep them? "That they may be one." For if they have love for one another, and there are no divisions among them, then they will be invincible, and nothing will overcome them. And not simply that they may be one, but just as I and You had one mind and one will. For unanimity — that is their safeguard.
So, to comfort them, He implores the Father to keep them. For if He had said "I will keep you," they would not have believed so deeply. But now, when He implores the Father on their behalf, He gives them a firm hope.
Jn. 17:12. When I was with them in the world, I kept them in Thy name;
"I kept them in Your name" – He says this not because He could not keep them otherwise than by the name of the Father, but, as we have said many times, because His listeners were weak and did not yet conceive anything great about Him. For this reason He says: "By Your help I kept them."
Together with this He also strengthens them in hope, that just as during My time with you, you were kept by the name and help of My Father, so too, believe, you will again be preserved by Him; for keeping you is a customary matter for Him.
Jn. 17:12. I have kept those whom You gave Me, and none of them has perished,
There is much abasement in these words, if one does not receive them as one should. For see what is presented here. "Those whom You gave Me, I kept." It appears that He is commending them to the Father, so that the Father also would keep them, just as someone handing over property to another for safekeeping might say: "Look, I lost nothing; do not lose anything either." But all this He says for the consolation of the disciples.
Jn. 17:12. except the son of perdition,
I sought to keep them, Lord, yet how is it that none were lost when Judas perished and many others turned back (John 6:66)? "For My part," He says, "I destroyed no one. Whatever depended on Me, I left nothing unfulfilled, but I kept them, that is, I endeavored in every way to preserve them. But if they fell away of their own accord, this is in no way attributable to My fault."
Jn. 17:12. That the Scripture might be fulfilled.
"That the Scripture might be fulfilled," that is, every scripture foretelling about the son of perdition. For it is said concerning him in various psalms (Ps. 109:8, 17; Ps. 69:26) and in the rest of the prophetic books.
Concerning the particle "that" we have spoken many times, that Scripture has the custom of calling the cause that which comes to pass afterwards.
Jn. 17:13. And now come I to Thee; and these things I speak in the world, that they might have My joy fulfilled in themselves.
"This," He says, "I speak in the world for the peace, consolation, and joy of the disciples, so that they may be encouraged and not troubled, since You receive them whole and will keep them, just as I also kept them, and lost none of them."
Jn. 17:14. I have given them Your word; and the world has hated them, because they are not of the world,
Imploring the Father for help for the apostles, He also states the reason why they are worthy of great care from the Father. For Thy word, which I delivered to them, they were hated. Therefore they are worthy to receive help from Thee, since those who are worldly-minded hated them for Thy sake. Wicked people hate them because they are "not of the world," that is, they are not attached to the world in their mind and do not exhaust their activity for it.
How then does He say in another place (John 17:6), "Those whom You gave Me from the world were Yours"? There He was speaking of their nature, that they are human beings and part of the world, but here He speaks of their thoughts and free will, and notes that they are not of the world.
Jn. 17:14. As I also am not of the world.
Do not be troubled by these words. The Apostles were not as holy and free from worldly passions as the Lord: "He committed no sin, and no deceit was found in His mouth" (1 Pet. 2:22), but they did not escape the weakness of human nature. So when you hear the words "as I am not of the world," do not take them as a perfect likeness of the Apostles to the Lord; but when this "as" is spoken of the Father and of Him, only then understand it as equality.
Jn. 17:15. I do not pray that You take them out of the world, but that You keep them from evil.
"I do not pray that You would take them out of the world." He said this, wishing to demonstrate His love for them, and that He cares greatly for them, when He offers prayer on their behalf with such earnestness. For He does not teach the Father what is needful (for that would be entirely unfitting), but, as I said, He says this to the Father in order to show that He deeply loves the disciples and cares for them. I do not pray that You would take them out of the world, but that while they are in the world You would keep them from evil.
Jn. 17:16. They are not of the world, just as I am not of the world.
Again He repeats "they are not of the world." "They," He says, "are in need of strong support, for they, having become citizens of heaven, have nothing in common with the earth. And since the whole world will treat them as strangers, do Thou, the Heavenly One, help them as citizens of heaven." He says this very often aloud to the disciples, so that they, hearing this, would hate the world and not bring shame upon such praise of them.
Keep them "from the evil one"; He speaks not only of delivering them from dangers, but also of their abiding and confirmation in the faith. Therefore He also adds:
Jn. 17:17. Sanctify them by Your truth; Your word is truth.
Make them holy through the imparting of the Spirit, preserve them in the correctness of word and dogmas, and guide them, and teach them the truth. For holiness consists in the keeping of right dogmas.
But that He speaks about dogmas, this is clear from the explanation: "Thy word is truth," that is, there is no falsehood in it. Therefore, if Thou wilt grant them to keep Thy word and themselves to be preserved from evil, they will be sanctified by the truth.
The words "sanctify them by Your truth" mean something else as well, namely: set them apart for the word and for preaching, and make them a sacrifice; let them serve this truth, let them devote their own lives to it.
Jn. 17:18. As You sent Me into the world, so I also sent them into the world.
Jn. 17:19. And for their sakes I sanctify Myself, that they also might be sanctified through the truth.
He adds: "As You sent Me into the world... and for them I consecrate Myself," that is, I offer Myself as a sacrifice; so sanctify them also, that is, set them apart as a sacrifice for the sake of preaching and appoint them as witnesses of the truth, just as You also sent Me as a witness of the truth and as a sacrifice. For everything offered as a sacrifice is called holy. "That they also," as I, "may be sanctified" and offered to You, God, not as sacrifices under the law, slain in figure, but "in truth."
For the Old Testament sacrifices—for example, the lamb, the doves, the turtledoves, and the rest—were types, and everything holy in the prefiguration was dedicated to God, foreshadowing something else, something spiritual. But souls offered to God are sanctified in the truth itself, set apart and consecrated to God, as Paul also says: "Present your bodies a living sacrifice, holy" (Rom. 12:1).
Sanctify, then, and consecrate the souls of the disciples, and make them true offerings, or strengthen them to endure even death for the truth.
Jn. 17:20. Not for these only do I pray, but also for those who believe in Me through their word,
He said: "For them I sanctify Myself." Lest anyone think that He died only for the apostles, He adds: "Not for them only, but also for all who believe in Me through their word." Here He again encouraged the souls of the apostles by the fact that they would have many disciples. And lest, hearing "not for them only do I pray," the apostles be offended, as though He gives them no advantage over the rest, He comforts them by declaring that they will be the cause of faith and salvation for many.
Jn. 17:21. That they all may be one,
And since He has sufficiently committed them to the Father, that He might sanctify them by faith and offered the holy sacrifice for them for the truth, He speaks, finally, again about unity of mind, and with what He began, that is, with love, with that He also concludes His discourse and says: "That they all may be one," that is, that they may have peace and unity of mind, and in Us, that is, according to faith in Us, that they may preserve complete harmony. For nothing so scandalizes disciples as when teachers are divided and not of one mind.
Jn. 17:21. As You, Father, are in Me, and I in You, so also may they be one in Us –
For who would want to listen to those who are themselves not of one mind? Therefore He says: "And let them also be one, in faith in Us, as You, Father, are in Me and I in You." The particle "as" again does not signify perfect equality. For it is impossible for us to be united with one another as the Father is with the Son. The particle "as" must be understood in the same way as in the words "be merciful, even as your Father" (Luke 6:36).
Jn. 17:21. that the world may believe that You sent Me.
The unity of mind among the disciples will prove that I, the Teacher, came forth from God. But if there is discord among them, no one will say that they are disciples of the Reconciler; and if I am not the Reconciler, they will not acknowledge Me as sent from You. Do you see how He affirms to the end His unity of mind with the Father?
Jn. 17:22. And the glory which You gave Me, I have given them: that they may be one, as We are one.
What glory did He give? The glory of miracles, of the dogmas of teaching, and also the glory of being of one mind, "that they may be one." For this glory is greater than the glory of miracles. "Just as we marvel before God, because in His nature there is neither revolt nor strife, and this is the greatest glory, so," He says, "let them also be glorified by the same thing, that is, by being of one mind."
Jn. 17:23. I in them, and Thou in Me; that they may be made perfect in one,
"I in them, and You in Me." By this He shows that the apostles also contained the Father within themselves. "For I," He says, "am in them; and I have You in Myself, therefore You also are in them."
In another place He says that the Father and He Himself will come and make Their abode (John 14:23). By this He shuts the mouth of Sabellius and shows two Persons. By this He also overthrows the madness of Arius; for He says that the Father abides in the disciples through Him.
Jn. 17:23. and that the world may know that You sent Me
"That the world may know that You sent Me." He speaks of this often, in order to show that the world can attract more than a miracle. For just as enmity destroys, so harmony binds together.
Jn. 17:23. And loved them, as He loved Me.
Here again understand the particle "as" in the sense of how much a person can be loved.
Jn. 17:24. Father! those whom You have given Me, I desire that where I am, they also may be with Me,
That is, having said that they will be safe, that they will be holy, that many will believe through them, that they will receive great glory, He now speaks also of the rewards and crowns that await them upon their departure from here. "I desire," He says, "that where I am, they also may be"; and lest you, hearing this, should think that they will receive the same dignity as He, He adds:
Jn. 17:24. that they may see My glory,
He did not say "that they may receive My glory," but "that they may see," for the greatest delight for man is to behold the Son of God. And in this lies glory for all who are worthy, as Paul also says: "But we all, with open face beholding the glory of the Lord" (2 Cor. 3:18). He shows by this that then they will behold Him not as they now see Him, not in a humiliated form, but in the glory which He had before the foundation of the world.
Jn. 17:24. The glory which You gave Me, because You loved Me before the foundation of the world.
"I had this glory," He says, "because You loved Me." For "You loved Me" is placed in the middle. As He said above (John 17:5), "Glorify Me with the glory which I had before the world existed," so now He says that the glory of the Godhead was given to Him before the foundation of the world. For truly the Father gave Him the Godhead, as a Father to a Son, by nature. Since He begat Him, then as the Author of His being, He is necessarily also called the Author and Bestower of glory.
Jn. 17:25. Righteous Father! The world has not known You; but I have known You, and these have known that You sent Me.
After such a prayer for the believers and the promise to them of so many blessings, He finally utters something merciful and worthy of His love for mankind. He says: "Righteous Father! I would wish that all people also receive such blessings as I have asked for the faithful, but they have not known Thee and therefore will not receive that glory and those rewards."
"And I have known You." He hints here also at the Jews, who said that they know God, and shows that they do not know the Father. For by "the world" in many places he means the Jews.
Jn. 17:26. And I have made known to them Thy name, and will make it known, that the love with which Thou hast loved Me may be in them, and I in them.
Although the Jews say that You did not send Me, yet to these disciples of Mine "I have made known Your name and will make it known." How will I make it known? By sending down upon them the Spirit, Who will guide them into all truth. And when they come to know Who You are, then the love with which You loved Me will be in them, and I in them. For they will know that I am not estranged from You, but am greatly beloved, that I am Your true Son and am united with You. And having learned this, they will keep faith in Me and love, and finally, I will abide in them because they are such that they have known You and honor Me as God. And they will keep their faith in Me unshaken.
Jn. 17:1. After these words, Jesus lifted up His eyes to heaven and said: Father! The hour has come; glorify Your Son, that Your Son also may glorify You,
Having told the disciples that they would have sorrows, and having persuaded them not to lose heart, the Lord further encourages them with prayer, teaching us also in temptations to leave everything aside and turn to God.
Otherwise. The present words are not a prayer, but a conversation with the Father. If in other cases (Matt. 26:39) He prays and bends His knees, do not be surprised at this. For Christ came not only to reveal Himself to the world, but also to teach every virtue. And a teacher must teach not only by words, but also by deeds.
Wishing to show that He goes to His sufferings not unwillingly, but of His own will, He says: "Father, the hour has come." Behold, He desires this as something pleasant, and calls the matter at hand glory, and glory not His own only, but also the Father's. And so it was. For not the Son alone was glorified, but also the Father. For before the Cross, not even the Jews knew Him, as it is said: "Israel does not know Me" (Isa. 1:3); but after the Cross, the whole world flocked to Him.
Jn. 17:2. Since You have given Him authority over all flesh,
He also shows what constitutes His glory and the Father's; the glory of God consists in this: that all flesh should believe and be benefited. For grace will not be limited to the Jews alone, but will extend to the whole world. He said this because He was about to send them to the Gentiles. Lest they consider this an innovation displeasing to the Father, He declares that authority over all flesh was given to Him by the Father.
Before this, He said to them: "Do not go on the path to the Gentiles" (Matt. 10:5). What then does "over all flesh" mean? For not all believed, did they? But Christ, for His part, endeavored to bring all to faith; and if they did not heed Him, the fault lies not with the Teacher, but with those who do not accept Him.
When you hear "You have given, I have received" (John 10:18), and the like, then understand that this is said by way of condescension, as we have said many times. For, always being careful not to say anything great about Himself, He condescends to the weakness of His listeners. And since they were scandalized when they heard great things about Him, He proclaims what is accessible to them, just as we too, when speaking with children, call bread, water, and everything else by the same names as they do.
When the Evangelist speaks of the Lord (in his own person), listen to what he says: "all things received their being through Him" (John 1:3) and "to those who received Him, He gave the power to become children of God" (John 1:12). If He gives such power to others, did He Himself really not have it, but received it from the Father? Then even in these very words, which appear to be humble, something lofty is inserted.
Jn. 17:2. that to all that You have given Him, He may give eternal life.
"That to all that You have given Him" — this is condescension; "He may give eternal life" — this is the authority of the Only-Begotten and of the Divinity. For to give life, and moreover eternal life, only God can do.
Jn. 17:3. And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.
He called the Father "the only true God" to distinguish Him from the falsely-named gods of the pagans, not separating Himself from the Father (away with such a thought!). For He too, being the true Son, cannot be a false god, but is the true God, as this very same evangelist says in his catholic epistle concerning the Lord: "Jesus Christ is the true God and eternal Life" (1 John 5:20). If the heretics insist that the Son is a false god because the Father is called the only true God, then let them know that this very same evangelist says of the Son: "That was the true Light" (John 1:9). Is the Father then, according to their understanding, a false Light? But no, away with such a thought! Therefore, when he calls the Father the true God, he calls Him so in distinction from the false gods of the pagans, just as in the words "you do not seek the glory that comes from the only God" (John 5:44), according to the heretics' understanding it would follow that since the Father is the only God, the Son is not God at all. But such a conclusion is truly insane.
Jn. 17:4. I glorified Thee on the earth, having accomplished the work which Thou gavest Me to do.
From this learn how the Father glorifies the Son. Without doubt, the Son also glorifies the Father in the same way. "I," He says, "have glorified You on earth." He rightly adds "on earth." For in the heavens He was glorified, being worshipped by the angels, but the earth did not know Him. And since the Son proclaimed Him to all, He says: "I have glorified You, having sown the knowledge of God throughout all the earth and having accomplished the work which You entrusted to Me." For the work of the incarnation of the Only-Begotten was to sanctify our nature, to cast down the ruler of this world whom they formerly worshipped as god, and to plant the knowledge of God among creation.
How then did He accomplish this, when He had not yet even begun? "Everything," He says, "that I needed to do, I have accomplished." Yes, He did what was most important: He planted in us the root of good, having conquered the devil, and gave Himself over to the all-devouring beast—death, and from this root the fruits of the knowledge of God will necessarily come forth. "Therefore," He says, "I have accomplished the work, because I have sown, I have planted the root, and the fruits will grow."
Jn. 17:5. And now glorify Me, You, Father, with Yourself, with the glory which I had with You before the world existed.
The nature of the flesh was not yet glorified, for it had not yet been deemed worthy of incorruption nor had it partaken of the royal throne. For this reason He says "glorify Me," that is, My human nature, which is now held in no honor, which will be crucified, and raise it up to that glory which I—the Word and Your Son—had with You before the existence of the world. For He seated human nature together with Himself upon the royal throne, and now every creature worships Him.
Jn. 17:6. I have manifested Thy name to the men whom Thou gavest Me out of the world;
"I have manifested Your name to the men." He now explains what the words "I have glorified You on earth" mean, namely: I have made known Your name.
How then did the Son make it known? For Isaiah had already said: "They shall swear... by the God of truth" (Isa. 65:16). But we have said many times that even if the name of God was known then, it was known only to the Jews, and not even to all of them, whereas now it is said concerning the Gentiles that the name of God will be known to them, since Christ already sowed the seeds of the knowledge of God, having cast down the devil who had introduced idol worship.
And in another way. Even if they knew God, they knew Him not as Father, but only as Creator; but the Son proclaimed Him as Father, making known about Himself both by words and by deeds; and He who proved about Himself that He is the Son of God, obviously, together with Himself also made known the Father.
Jn. 17:6. They were Yours, and You gave them to Me,
The Lord wishes to establish two ideas: one, that He is not opposed to the Father, and the other, that the Father wants them to believe in the Son. Therefore He says: "They were Yours, and You gave them to Me." In the words "You gave them to Me," both points are shown. I did not seize them, but You consented that they should come to Me. Therefore it is not enmity, but unity of mind and love that You, Father, have toward Me.
Jn. 17:6. and they have kept Your word.
"They have kept Your word," because they believed in Me and did not listen to the Jews. For whoever believes in Christ keeps the word of God, that is, the Scripture, the Law. For the Scripture proclaims Christ.
Furthermore, in another way. Everything that the Lord spoke to the disciples belonged to the Father. "For I," He says, "do not speak from Myself" (Jn. 14:10). And He said to them, among other things: "Abide in Me" (Jn. 15:4).
Jn. 17:7. Now they have understood that all things that You have given Me are from You,
Here they have kept this: "Now they have come to know that all things which You have given Me are from You." Some read the Greek "have come to know" as "now I have known"; but such a reading is unfounded. "Now," He says, "My disciples have learned that I have nothing separate, and that I am not a stranger to You, but that all things which You have given Me (given not as a gift, as to some creature, for this was not acquired by Me) are from You, that is, belong to Me as a Son and a Person having authority over that which belongs to the Father."
My disciples, from where did they learn this?
Jn. 17:8. For the words which You gave Me, I have given to them, and they received them, and truly understood that I came forth from You, and believed that You sent Me.
"For the words which You gave Me, I have given to them," that is, from My words, from My teaching, for I always taught them that which is from the Father, and not only this did I teach, but I also taught that I came forth from You, and that You sent Me. For throughout the entire Gospel He wished to establish that truth, that He is not an adversary of God, but fulfills the will of the Father.
Jn. 17:9. I pray for them: I pray not for the whole world, but for those whom You have given Me, because they are Yours.
Showing that He says this to the Father for no other reason than only for their sake, so that they might know that He loves them and cares for them, He says: "I pray and ask for them, and not for the world." For by this I undoubtedly prove that I love them, when I not only give what is My own, but also ask You to keep them. Therefore, I pray to You not for wicked people who think in worldly terms, "but for those whom You have given Me, because they are Yours."
Jn. 17:10. And all Mine are Yours, and Yours are Mine;
Lest you, hearing constantly how He says "You have given Me," should think that this dominion and authority were given to Him recently, and that while the Father had them, He (the Son) did not have them, or again that now, when He has them, the Father has been deprived of authority over them—for this reason He says: "And all Mine is Yours, and Yours is Mine." I did not receive this authority just now, but when they were Yours, they were also Mine. For all that is Yours is Mine. And now, when I Myself have them, You also have them, and have not been deprived, for all that is Mine is Yours.
Jn. 17:10. And I have been glorified in them.
"And I am glorified in them," that is, having authority over them, I am glorified in them as Master, just as the son of a king, having equal honor and kingdom with the father, is glorified by the fact that he has as much as the father.
So, if the Son were less than the Father, He would not have dared to say "all Yours is Mine," for a master has everything that belongs to the slave, but the slave does not have everything that belongs to the master. Here, however, He mutually attributes: the Father's to the Son, and the Son's to the Father. So, the Son is glorified in those who belong to the Father; for He has as much authority over all as the Father.
Jn. 17:11. I am no longer in the world, but they are in the world, and I am coming to You.
Why does He constantly say this: "I am no longer in the world" and "while I was with them in the world"? To one who understands these words simply, they will appear contradictory. For in another place He promised them: "I will be in you" (John 15:4) and "you will see Me" (John 16:17), yet now He appears to be saying something different. So it can truly be said that He says this, accommodating Himself to their understanding.
Jn. 17:11. Holy Father! Keep them in Your name, those whom You have given Me,
It was natural for them to be grieved, since they were being left without a helper. He declares to them that He is entrusting them to the Father and giving Him to them as their guardian, and then says to the Father: "Since You are calling Me to Yourself, keep them Yourself 'in Your name,' that is, by Your help and power, which You gave to Me."
Jn. 17:11. that they may be one, as We also are.
In what then to keep them? "That they may be one." For if they have love for one another, and there are no divisions among them, then they will be invincible, and nothing will overcome them. And not simply that they may be one, but just as I and You had one mind and one will. For unanimity — that is their safeguard.
So, to comfort them, He implores the Father to keep them. For if He had said "I will keep you," they would not have believed so deeply. But now, when He implores the Father on their behalf, He gives them a firm hope.
Jn. 17:12. When I was with them in the world, I kept them in Thy name;
"I kept them in Your name" – He says this not because He could not keep them otherwise than by the name of the Father, but, as we have said many times, because His listeners were weak and did not yet conceive anything great about Him. For this reason He says: "By Your help I kept them."
Together with this He also strengthens them in hope, that just as during My time with you, you were kept by the name and help of My Father, so too, believe, you will again be preserved by Him; for keeping you is a customary matter for Him.
Jn. 17:12. I have kept those whom You gave Me, and none of them has perished,
There is much abasement in these words, if one does not receive them as one should. For see what is presented here. "Those whom You gave Me, I kept." It appears that He is commending them to the Father, so that the Father also would keep them, just as someone handing over property to another for safekeeping might say: "Look, I lost nothing; do not lose anything either." But all this He says for the consolation of the disciples.
Jn. 17:12. except the son of perdition,
I sought to keep them, Lord, yet how is it that none were lost when Judas perished and many others turned back (John 6:66)? "For My part," He says, "I destroyed no one. Whatever depended on Me, I left nothing unfulfilled, but I kept them, that is, I endeavored in every way to preserve them. But if they fell away of their own accord, this is in no way attributable to My fault."
Jn. 17:12. That the Scripture might be fulfilled.
"That the Scripture might be fulfilled," that is, every scripture foretelling about the son of perdition. For it is said concerning him in various psalms (Ps. 109:8, 17; Ps. 69:26) and in the rest of the prophetic books.
Concerning the particle "that" we have spoken many times, that Scripture has the custom of calling the cause that which comes to pass afterwards.
Jn. 17:13. And now come I to Thee; and these things I speak in the world, that they might have My joy fulfilled in themselves.
"This," He says, "I speak in the world for the peace, consolation, and joy of the disciples, so that they may be encouraged and not troubled, since You receive them whole and will keep them, just as I also kept them, and lost none of them."
Jn. 17:14. I have given them Your word; and the world has hated them, because they are not of the world,
Imploring the Father for help for the apostles, He also states the reason why they are worthy of great care from the Father. For Thy word, which I delivered to them, they were hated. Therefore they are worthy to receive help from Thee, since those who are worldly-minded hated them for Thy sake. Wicked people hate them because they are "not of the world," that is, they are not attached to the world in their mind and do not exhaust their activity for it.
How then does He say in another place (John 17:6), "Those whom You gave Me from the world were Yours"? There He was speaking of their nature, that they are human beings and part of the world, but here He speaks of their thoughts and free will, and notes that they are not of the world.
Jn. 17:14. As I also am not of the world.
Do not be troubled by these words. The Apostles were not as holy and free from worldly passions as the Lord: "He committed no sin, and no deceit was found in His mouth" (1 Pet. 2:22), but they did not escape the weakness of human nature. So when you hear the words "as I am not of the world," do not take them as a perfect likeness of the Apostles to the Lord; but when this "as" is spoken of the Father and of Him, only then understand it as equality.
Jn. 17:15. I do not pray that You take them out of the world, but that You keep them from evil.
"I do not pray that You would take them out of the world." He said this, wishing to demonstrate His love for them, and that He cares greatly for them, when He offers prayer on their behalf with such earnestness. For He does not teach the Father what is needful (for that would be entirely unfitting), but, as I said, He says this to the Father in order to show that He deeply loves the disciples and cares for them. I do not pray that You would take them out of the world, but that while they are in the world You would keep them from evil.
Jn. 17:16. They are not of the world, just as I am not of the world.
Again He repeats "they are not of the world." "They," He says, "are in need of strong support, for they, having become citizens of heaven, have nothing in common with the earth. And since the whole world will treat them as strangers, do Thou, the Heavenly One, help them as citizens of heaven." He says this very often aloud to the disciples, so that they, hearing this, would hate the world and not bring shame upon such praise of them.
Keep them "from the evil one"; He speaks not only of delivering them from dangers, but also of their abiding and confirmation in the faith. Therefore He also adds:
Jn. 17:17. Sanctify them by Your truth; Your word is truth.
Make them holy through the imparting of the Spirit, preserve them in the correctness of word and dogmas, and guide them, and teach them the truth. For holiness consists in the keeping of right dogmas.
But that He speaks about dogmas, this is clear from the explanation: "Thy word is truth," that is, there is no falsehood in it. Therefore, if Thou wilt grant them to keep Thy word and themselves to be preserved from evil, they will be sanctified by the truth.
The words "sanctify them by Your truth" mean something else as well, namely: set them apart for the word and for preaching, and make them a sacrifice; let them serve this truth, let them devote their own lives to it.
Jn. 17:18. As You sent Me into the world, so I also sent them into the world.
Jn. 17:19. And for their sakes I sanctify Myself, that they also might be sanctified through the truth.
He adds: "As You sent Me into the world... and for them I consecrate Myself," that is, I offer Myself as a sacrifice; so sanctify them also, that is, set them apart as a sacrifice for the sake of preaching and appoint them as witnesses of the truth, just as You also sent Me as a witness of the truth and as a sacrifice. For everything offered as a sacrifice is called holy. "That they also," as I, "may be sanctified" and offered to You, God, not as sacrifices under the law, slain in figure, but "in truth."
For the Old Testament sacrifices—for example, the lamb, the doves, the turtledoves, and the rest—were types, and everything holy in the prefiguration was dedicated to God, foreshadowing something else, something spiritual. But souls offered to God are sanctified in the truth itself, set apart and consecrated to God, as Paul also says: "Present your bodies a living sacrifice, holy" (Rom. 12:1).
Sanctify, then, and consecrate the souls of the disciples, and make them true offerings, or strengthen them to endure even death for the truth.
Jn. 17:20. Not for these only do I pray, but also for those who believe in Me through their word,
He said: "For them I sanctify Myself." Lest anyone think that He died only for the apostles, He adds: "Not for them only, but also for all who believe in Me through their word." Here He again encouraged the souls of the apostles by the fact that they would have many disciples. And lest, hearing "not for them only do I pray," the apostles be offended, as though He gives them no advantage over the rest, He comforts them by declaring that they will be the cause of faith and salvation for many.
Jn. 17:21. That they all may be one,
And since He has sufficiently committed them to the Father, that He might sanctify them by faith and offered the holy sacrifice for them for the truth, He speaks, finally, again about unity of mind, and with what He began, that is, with love, with that He also concludes His discourse and says: "That they all may be one," that is, that they may have peace and unity of mind, and in Us, that is, according to faith in Us, that they may preserve complete harmony. For nothing so scandalizes disciples as when teachers are divided and not of one mind.
Jn. 17:21. As You, Father, are in Me, and I in You, so also may they be one in Us –
For who would want to listen to those who are themselves not of one mind? Therefore He says: "And let them also be one, in faith in Us, as You, Father, are in Me and I in You." The particle "as" again does not signify perfect equality. For it is impossible for us to be united with one another as the Father is with the Son. The particle "as" must be understood in the same way as in the words "be merciful, even as your Father" (Luke 6:36).
Jn. 17:21. that the world may believe that You sent Me.
The unity of mind among the disciples will prove that I, the Teacher, came forth from God. But if there is discord among them, no one will say that they are disciples of the Reconciler; and if I am not the Reconciler, they will not acknowledge Me as sent from You. Do you see how He affirms to the end His unity of mind with the Father?
Jn. 17:22. And the glory which You gave Me, I have given them: that they may be one, as We are one.
What glory did He give? The glory of miracles, of the dogmas of teaching, and also the glory of being of one mind, "that they may be one." For this glory is greater than the glory of miracles. "Just as we marvel before God, because in His nature there is neither revolt nor strife, and this is the greatest glory, so," He says, "let them also be glorified by the same thing, that is, by being of one mind."
Jn. 17:23. I in them, and Thou in Me; that they may be made perfect in one,
"I in them, and You in Me." By this He shows that the apostles also contained the Father within themselves. "For I," He says, "am in them; and I have You in Myself, therefore You also are in them."
In another place He says that the Father and He Himself will come and make Their abode (John 14:23). By this He shuts the mouth of Sabellius and shows two Persons. By this He also overthrows the madness of Arius; for He says that the Father abides in the disciples through Him.
Jn. 17:23. and that the world may know that You sent Me
"That the world may know that You sent Me." He speaks of this often, in order to show that the world can attract more than a miracle. For just as enmity destroys, so harmony binds together.
Jn. 17:23. And loved them, as He loved Me.
Here again understand the particle "as" in the sense of how much a person can be loved.
Jn. 17:24. Father! those whom You have given Me, I desire that where I am, they also may be with Me,
That is, having said that they will be safe, that they will be holy, that many will believe through them, that they will receive great glory, He now speaks also of the rewards and crowns that await them upon their departure from here. "I desire," He says, "that where I am, they also may be"; and lest you, hearing this, should think that they will receive the same dignity as He, He adds:
Jn. 17:24. that they may see My glory,
He did not say "that they may receive My glory," but "that they may see," for the greatest delight for man is to behold the Son of God. And in this lies glory for all who are worthy, as Paul also says: "But we all, with open face beholding the glory of the Lord" (2 Cor. 3:18). He shows by this that then they will behold Him not as they now see Him, not in a humiliated form, but in the glory which He had before the foundation of the world.
Jn. 17:24. The glory which You gave Me, because You loved Me before the foundation of the world.
"I had this glory," He says, "because You loved Me." For "You loved Me" is placed in the middle. As He said above (John 17:5), "Glorify Me with the glory which I had before the world existed," so now He says that the glory of the Godhead was given to Him before the foundation of the world. For truly the Father gave Him the Godhead, as a Father to a Son, by nature. Since He begat Him, then as the Author of His being, He is necessarily also called the Author and Bestower of glory.
Jn. 17:25. Righteous Father! The world has not known You; but I have known You, and these have known that You sent Me.
After such a prayer for the believers and the promise to them of so many blessings, He finally utters something merciful and worthy of His love for mankind. He says: "Righteous Father! I would wish that all people also receive such blessings as I have asked for the faithful, but they have not known Thee and therefore will not receive that glory and those rewards."
"And I have known You." He hints here also at the Jews, who said that they know God, and shows that they do not know the Father. For by "the world" in many places he means the Jews.
Jn. 17:26. And I have made known to them Thy name, and will make it known, that the love with which Thou hast loved Me may be in them, and I in them.
Although the Jews say that You did not send Me, yet to these disciples of Mine "I have made known Your name and will make it known." How will I make it known? By sending down upon them the Spirit, Who will guide them into all truth. And when they come to know Who You are, then the love with which You loved Me will be in them, and I in them. For they will know that I am not estranged from You, but am greatly beloved, that I am Your true Son and am united with You. And having learned this, they will keep faith in Me and love, and finally, I will abide in them because they are such that they have known You and honor Me as God. And they will keep their faith in Me unshaken.