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p 1 John v. 10. them, P I tt pray not for the world, but for them which
thou hast given me; for they are thine. 10 And a all q ch. xvi. 16. mine are thine, and a thine are mine ; and I am glorified in Ich 1: them. 11 r And [x now] I am no more in the world, 7 but
these are in the world, and I come to thee. Holy Father, obat I: 5. sz keep through thine own name those whom thou hast given
tt or, am praying: see note.
y render, and.
truth, thou didst send me, the act of cluded,- of which this is asserted. the Father unseen by us, is more a am glorified in them) not by their means,' matter of pure faith,--and is therefore but in them; by that “I in them” of ver. connected with they believed. In the 23, the life of the vine in the branches ; so first, the expression knew surely (truly) that the fruit of the branches is the glory stamps our Lord's approval on their know. of the vine, by the sap of the vine living in ledge, and distinguishes it from such the branches. All this again is anticipaknowledge as the bare assumption of tory. u.] The occasion, and substance knowing (Johu iii. 2) by Nicodemus and of His prayer for them. I am no more his colleagues. 9.) Stier remarks, that in the world] This shews us that “the the Lord here begins to fulfil His promise world” is not said of place alone, for the Matt. x. 32. I pray not for the world] Lord Jesus is still here ; but of state, the The misconceptions which have been made state of men in the flesh; sometimes of this verse, as implying a decree of ex viewed on its darker side, as overcoming clusion for the vessels of wrath, may be at men and bringing in spiritual death, once removed by considering the usage of sometimes, as here, used in the most the term the world in this Prayer. The general sense. and these are..] not Lord does pray distinctly for the world, but; it expresses the simultaneous state of vv. 21, 23, that they may believe and the Lord and His, see ch. xvi. 32, and know that the Father hath sent Him. He note. Holy Father] Holy, as applied cannot therefore mean here that He does to God, peculiarly expresses that penetra. not pray (absolutely) for the world, but tion of all His attributes by LOVE, which that He is not now asking for the world, He only who here uttered it sees through in does not pray this thing for the world. its length, breadth, and height :-which These “whom Thou gavest me” have angels (Isa. vi. 3 ; Rev. iv. 8) feel and exalready believed and known; the prayer press :-which men are privileged to utter, for them is therefore a different one, viz. but can never worthily feel :- but which that in vv. 11, 15. The mistake would be devils can neither feel nor worthily utter at once precluded for English readers by (see Mark i. 24). They know His Power the paraphrase, I am praying for them; I and His Justice only. But His Holiness am praying not for the world .... for is especially employed in this work of they are thine in a fuller sense than keeping in His name now spoken of. “ they were Thine," ver. 6. That was in thy name] not through Thine own their preparation for Christ; this is their Name,' as A. V., which yet renders the abiding in Him, which is abiding in the same expression in Thy Name' ver. 12 Father, see next verse. 10.] Compare —but in the NAME of verses 6 and 12; see ch. xvi. 15 and note. “It were not so below. thy name, which thou hast much if He had only said, “All Mine is given me] Not only the best supported, Thine ;' for that we may all say, that all but the best reading. The Name of we have is God's. But this is a far greater God is that which was to be in the Angel thing, that He inverts this and says, “All of the Covenant, Exod. xxii. 21, see also Thine is Mine. This can no creature say Isa. ix. 6; Jer. xxiii. 6. This Name,before God.” Luther. The A. V.,- not the essential Godhead, but the covenant • All Mine are Thine,' &c.-gives the erro- name, JEHOVAH OUR RIGHTEOUSNESS,neous impression that persons only are the Father hath given to Christ, see Phil. meant, whereas it is all things, in the ii. 9; and it is the being kept in this, the widest meaning,-the Godhead itself in truth and confession of this, for which He
1 chu vi. 89:
X. 28. Heb. ii. 13.
1 John ii, 10.
xiii. 18. a Ps, cix. 8.
c ch. xv. 18,19.
me, that they may be one, ua as we are. 12 * While I was t ver. 21, &c. with them [b in the world], • I kept them in thy name : *ch. Heb. those that thou gavest me I d have kept, and y e none of them is ych. xviii. 9. lost, 2 but the son of perdition; a that the scripture i might ash be fulfilled. 13 & And now come I to thee; and these « Acts i. 20. things I speak in the world, that they f might have my joy b ver. 8. fulfilled in themselves. 14 6 I have given them thy word; 13! e and the world [b hath] hated them, because they are not cler. 14. 25. of the world, d even as I am not of the world. 15 I pray . Gal. 16 not that thou shouldest take them out of the world, but . is. e that thou shouldest keep them from h the evil. 16 ? They sver. 19. *.18. a render, even as.
b omit. C 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.
o render, not one of them perished. f render, may.
8 render, But. h render, the evil one : see note.
d ch. viii. 23.
ver. 16. e see Matt. vi.
13. Gal. i. 4. 2 Thess. iii. 3. 2 Tim. iv. 18. 1 John v. 18. ver. 14.
here prays. That which the Son has given to His disciples is no other than that which He bimself 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 har. mony 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, men tioned 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. i. 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 scripture] in which this was indicated, viz. the passages alleged by St. Peter, Acts i. 20; see ch. xiii. 18. 13.7 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. even as I am not of the world] See ch. xv. 18.
15. I pray not ...) Said mostly for their sakes, for whom it was necessary that they should abide yet in the flesh, to do
sch. xv. 3.
Acts xv. 9.
1 Pet. i. 22. h 2 Sam. vii.
30. 1 Thess. iv. 7. Heb.
ch. x. 38: siv. 11.
are not of the world, even as I am not of the world. ceste. 17 & Sanctify them k through thy truth : hthy word is truth, Pei.i.2. 18 i As thou 1 hast sent me into the world, even so [o hare] 28. Par.cxix. I also sent them into the world. 19 And for their sakes 1 ch. 23°1: I sanctify myself, that they also m might be sanctified
B: 2 Thess. # through the truth. 20 Neither pray I for these alone, but 1 ver. 11,22, 23. for them also which [o shall] believe on me through their
ch. X. 16. Rom. xii. 5. Hamit word ; 21 1 that they all may be one; as m thou, Father, Gal. lii. 28. maits: 1.98: [oart] in me, and I in thee, that they also may be [oo one] k read and render, in the truth.
1 render, didst send. m render, may.
n render, in truth. o omit.
00 omitted by many ancient authorities. God's work, and (ver. 17) to be sanctified He does not merely leave them in the by God's truth. Not from the evil, world, but sends them into it, to witness as A. V.; but from the evil one: see the to this same truth of God; see ch. xv. 16. usage of our Apostle in 1 John ii. 13, 14,
19.] See above on ver. 17. It is v. 18, and compare ii. 12. 16.] re- clear against all Socinian inferences from peated, as the ground both of the not this verse, that all that part of the praying that they might be taken out of sanctification of the Son of God implied in the world; for they are already not of the ch. x. 36 is here excluded : and only that world, above the world, so that they need intended, which is expressed Heb. ii. 10 not be removed from it in order to distinc. by making perfect through sufferings. Of tion from it ;-and of the praying, that this, His Death was the crowning act, and they might be kept from the evil one,for .was also the one to which the expres. they are clean (ch. xiii. 10); • Keep them sion for their sakes most directly applies; from the polluter.' This leads on to but the whole is included. The contining 17-19.7 the process of sanctification the meaning to His sacrifice, and the pur. through the knowledge of the truth im. pose stated, that they also ... to their parted to them by Christ, and expanded martyrdom, or their spiritual self-offering, in them by the Spirit. The word Rom. xii. 1, is insufficient for the depth of sanctify, here and in ver. 19, carries the the words. sanctified in truth: meaning, which unites the two uses, of what truth, is evident from ver. 17, viz. consecration to God. (1) In them, this God's word and will, which is Truth, and setting apart for Him was a long and the Truth. 20.] The connexion is with gradual process, to be accomplished by the words “I sent them into the world," conflicts, and the deeper sinking in of the ver. 18. The description, them which beTruth by the blows of affliction, and the lieve (not, “that shall believe," as in purifying fire of the Spirit: in them it was A. V.) expresses the state of faith in which strictly sanctification, the making holy: all believers are found; the future would but (2) in Him it was that pure and entire refer more to the act of belief by which self-consecration by His submission to the that state is begun. But perhaps it is best to Father's holy will, the entire possession of take the present tense as anticipatory. His sinless Humanity with the living and it is strikingly set forth here, that all sub. speaking Truth of God, which should be at sequent belief on Christ would take place the same time the efficient cause of their through the apostolic word: see Rom. 1. sanctification and their Pattern. Such an 16, 17. 21.] The word that here High Priest became us (see Heb. vii. 26), hardly can regard the subject-matter of who are to be ourselves priests unto God. the prayer, ver. 20, but rather we should Rev. xx. 6. The A. V. is wrong in understand it as expressing the object of rendering through Thy truth; it should the prayer respecting both. The subject. be, in Thy truth; see on ver. 11. The matter of the prayer is, that they may be truth is the element in which the sanctifica. kept in God's name and sanctified in God's tion takes place. thy word] Compare truth; and if this be so, their unity Acts xx. 32. Thy word, in its inner power with the Son and the Father follows, on the heart. Ver. 18. is anticipatory, 1 John i. 3. But here it is not merely - and received its fulfilment ch. xx. 21, with,' but in, the Son and the Father;
in us : that the world may believe that thou p hast sent me. 22 And the glory which thou 9 gavest me I have given them; n that they may be one, even as we are one : nch. xiv. 20. 23 I in them, and thou in me, o that they may be made . Ob tit. 16. perfect in one; [o and] that the world may know that thou P hast sent me, and r hast loved them, as thou r hast loved me. 24 p 8 Father, I will that they also, whom thou hast p ch. xii. 28 : given me, be with me where I am ; that they may behold iThess. iv. my glory, which thou hast given me ; 9 t for thou lovedst gver. 5. P render, didst send.
9 render, hast given. r render, lovedst.
$ The genuine original text has here : Father, (as to) that which thou hast given me, I will that they also be with me where I am. See note.
t render, because. – because the Spirit proceeds from the ver. 5 and note), which by virtue of His Father and the Son, and · He that is exaltation and the unity of all believers in joined to the Lord, is one Spirit : see Him through the Spirit, has become (not, ver. 11. This unity bas its true and only shall be) theirs, Eph. ii. 6; Rom. viii. 30; ground in faith in Christ through the Eph. i. 18; not yet fully, nor as it is His. Word of God as delivered by the Apostles; but as each can receive and shew it forth. and is therefore not mere outward uni- The perfection of it is spoken of, ver. 24. formity, nor can such uniformity pro. We have the same recurrences of that duce it. At the same time its effects are as in ver. 21, and the same dependence, to be real and visible, such that the world The second of them here expresses not may see them that the world may merely the similarity of their unity to that believe] This clause is not parallel with of the Son and Father,-but the actuality the former, as if the world believing meant of its subsistence, in Christ abiding in them the same as they all being one, that all may and the Father in Christ. “That the be brought to believe. Nor again can the world may know” here, parallel as it is to words mean that the unbelieving and con. “that the world may believe” above, candemned world, at the end, may be per- not be interpreted of a bare recognition, or suaded “that Thou hast sent Me. Such of a recognition at the final judgment,-a rendering would surely be repugnant to but must be taken to mean that salutary the spirit of the prayer, and to the use of knowledge by which from time to time the the word believe in our Gospel. Rather is children of the world are by God called to it,—that this their testimony, being borne become the children of light. See the by them all, and in all ages, may continue same words, and note, ch. xiv. 31, also ch. to convince the world, so that many in the xii. 35, and observe that in all three places world may believe,' &c. The “be. the recognition is that of love ;--in ch. lieving that thou didst send me” implies xiii. 35, of the disciples one to another; in belief in the whole Work and Office of ch. xiv. 31, of Jesus to the Fatber; here, Christ. Here our Lord certainly prays of the Father to believers, as perfected into for the world, -see above on ver. 9. unity in the Son of His love. “ObSee a remarkable parallel, Rev. iii. 9, where, serve,” says Meyer, “how the glance of as Stier truly remarks, the persons spoken the Intercessor reaches in these verses even of are penitents. 22, 23.] Grotius to the highest aim of His work on earth, and others interpret this glory to mean, when the world shall be believing, and the power of working miracles, and refer Christ Himself actually the Saviour of the to ch. ii. 11 and ch. xi. 40; but wrongly: world, ch. iv. 42, cf. ch. x. 16.” 24. -for if so, in the words I have given that which thou hast given me (see them our Lord must refer to the Apostles the text in margin)] The neuter gender only, whereas it is distinctly referred to has a peculiar solemnity, uniting the the believers of all time. The glory is whole Church together as one gift of the glory of Christ as the only-begotten the Father to the Son : see ch. vi. 39, Son (ch. i. 14), full of grace and truth (see note. Then the words that they also re.
me before the foundation of the world. 25 O righteous rch, sv. 21: Father, 'the world a hath not known thee : but sI x have
known thee, and these > have known that thou hast sent me. 26 u And I have y declared unto them thy name, and will z declare it: that the love * wherewith thou a hast loved me may be in them, and I in them.
XVIII. 1 When Jesus had spoken these words, he went u 2 Sam. xv. 23. forth with his disciples over a the brook b Cedron, where
xvi. 3. sch. vii. 29:
viii. 55: X. t ver. 8. ch.
xvi. 27. u ver. 6. ch.
xv. 15. x ch. xv. 9.
render, knew thee not.
I render, knew. y render, made known.
z render, make it known. a render, lovedst.
b The original has of (the) cedars : but the reading is somewhat uncertain. solve it into the great multitude whom no dom of God. This promise has been in man can number, and come home to the fulfilment through all the history of the heart of every individual believer with in- Church. And the great result of this expressibly sweet assurance of an eternity manifestation of the Father's Name is, that with Christ. I will is not like in the wonderful Love wherewith He loved meaning to “we would” of ch. xii. 21 or Christ, may dwell in (not the Apostles “ I would” of 1 Cor. vii. 7, but more like merely—the future tense, I will make it the same word in Mark vi. 25,- an ex known, has again thrown the meaning pression of will founded on acknowledged onward to the great body of believers) right: compare Luke xxii. 29.
then,-i.e. the perfect, living knowledge Compare also his expression with ch. v. of God in Christ, which reveals, and in fact 21; vi. 44.
where I am i.e. in is, this love. And this can only be by I in the glorified state :-see ch. xii. 26 and them-by Christ dwelling in their hearts note: also ch. xiv. 3. that they by faith, and renewing and enlightening may behold my glory. This is the them by His Spirit. He does not say, completion of ver. 22,-the open be. Thou in them '—but “I in them,” and holding of His glory, spoken of 1 John "Thou in Me' see ver. 23. iii. 2, which shall be coincident with CHAP. XVIII.—XX.] FINAL MANI. our being changed into His perfect FESTATION OF JESUS AS THE LORD, IN image. This word behold includes REFERENCE TO THE NOW ACCOMPLISHED behold and partake—the very case sup REJECTION OF HIM BY THE UNBELIEF poses it. No mere spectator could behold OF ISRAEL, AND THE SORELY TRIED BUT this glory. See Rom. viii. 17 end, and EVENTUALLY CONFIRMED FAITH OF His 2 Cor. iii. 18. because thou lovedst own. And herein XVIII. 1—XIX. 16.) me ...] The most glorious part of this His voluntary submission of Himself to sight of glory will be, to behold the whole His enemies and to the unbelief of Israel. mystery of redemption unfolded in the
1-11.] His betrayal and appreglory of Christ's Person,--and to see how, hension. 1-3.] Matt. xxvi. 30–47. before the being of the creature, that eter. Mark xiv. 26–43. Luke xxii. 39-53. nal Love was, which gave the glory to On the omission by St. John of the conflict Christ, of which all creation is but the of the Redeemer's soul in Gethsemane, I exponent. 25, 26.] The epithet right. would remind the reader of what has been eous, here applied to the Father, is con- said in the Introduction, on the character nected with the final clause of ver. 24. of this Gospel. The attempt to find in this The Righteousness of the Father is wit. omission a discrepancy between the setting nessed by the beginning of Redemption forth of the Redeemer by St. John and the before the foundation of the world, and by Three Gospels, is, as usual, unsuccessful. the glorification of the elect from Christ; St. John presents us with most striking in. but also by the fact of the world's not know. stances of the troubling of the human soul ing the Father,-the final distinction made of Christ by the suffering which was before by His Justice between the world and His. Hiin: see ch. xii. 23–27; xiii. 21. Compare
The making known, here spoken of, is notes on Matthew, ver. 36, and throughcarried on by the whole work and testi- out the section. 1. the brook Cedron mony of the Spirit coinpleted in the King. The name given to this brook in the oldest