3 And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. 4 I have glorified thee on the earth: I have finished the work which thou gavest me to do. 5 And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was. 6 I have manifested thy name unto the men which thou gavest | me out of the world: thine they were, and thou gavest them me; and they have kept thy word. 7 Now they have known that all things whatsoever thou hast given me are of thee: 8 For I have given unto them ple, and to be admitted into heaven. Compare 6: 37, 39. 3. This is life eternal, that they might know thee. Eternal life is connected with a right knowledge of the Father -a knowledge of him which not only recognizes his real character and designs, but which is also accompanied with approbation and love. See on 14: 17. || The only true God. Jehovah is thus called in distinction from all false gods. || And Jesus Christ, whom thou hast sent. There is no true system of religion but that of Jesus Christ. Hence a knowledge of Jesus Christ-such a knowledge as is combined with love to him, and with obedience to him conducts to eternal life. Jesus here spoke of himself as the Messiah, sent forth to become the Redeemer of men. 4. I have glorified thee. The instruction which Jesus gave concerning the character of God, the plan of salvation, and the divine purposes respecting men, was highly honorable to God. The whole course of Jesus bore most directly and happily on the glory of God. || I have finished the work. Jesus was so near the close the words which thou gavest me: and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. 9 I pray for them: I 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, keep through thine own name those whom thou hast given me, that they may be one, as we are. of life, and was so conscious of holding himself ready for the remaining sufferings, that he spoke of himself, by anticipation, as having performed all his work. His active labors were indeed completed; all that remained was, to yield himself up to death. 5. With thine own self; in thine own presence. Before the world was. Compare 1: 1, 2. I 6. I have manifested thy name. have made thee known. Unto the men which, &c. ; the apostles. || Thine they were; by thy special love to them, and by their love to thee. 8. The words which thou gavest me; the instruction which I was commissioned to impart. Compare 7: 16, 17. 8:28. 9. I pray not for the world. The petitions which Jesus was offering on this occasion were particularly for his apostles. On other occasions, he prayed also for the ungodly. See Luke 23: 34. Compare Is. 53: 12. 10. I am glorified in them. They had honored Jesus by acknowledging and obeying him as their Master. 11. Keep through thine own nime; in thine own name. The Saviour 12 While I was with them in [I have kept, and none of them is the world, I kept them in thy lost, but the son of perdition; that name: those that thou gavest me the scripture might be fulfilled. widow, and as the Syrian leper was not an Israelitish leper, so the son of perdition was not one of those who had been given to Christ. The real sense of this clause is exhibited by prayed that his disciples might be pre-donian widow was not an Israelitish served in the knowledge and love of God. That they may be one; that they may be united together in the knowledge and love of thyself, and in the support of thy truth. 12. I kept them in thy name; I pre-placing the emphasis on the word served them in the knowledge and love of thyself, through my teaching and care. The son of perdition. In the scriptural manner of speaking, this phrase means a person worthy of perdition, and one doomed to perdition; one whose character makes him a fit subject for God's special disapprobation, and who is therefore doomed to be lost. Our Lord here referred to Judas Iscariot, who had betrayed him, and who had been known to himself as a faithless follower, whose utter destitution of love to him, and whose covetous disposition (compare 12: 4-6), had at length issued in the foul act of betraying his Master, and who was soon about to designate him to his enemies by a kiss. It may be thought that Jesus here acknowledged Judas as one of those who had been given to him by the Father, and to whom he was to give eternal life. Compare v. 2. But a comparison, especially in the original, of the manner of speaking in this passage with the manner of speaking in Luke 4: 26, 27, shows that our Lord did not here acknowledge Judas as one that had been given to him by the Father. In the passage of Luke, the terms in the original translated save and saving are the same as are here translated but. And as, in the passage of Luke, an obvious distinction is made between the widows in Israel and the widow of Sidon, not belonging to Israel; and between the lepers in Israel and Naaman a Syrian leper; so our Lord's language here makes a distinction between those who had been given to him and the son of perdition. As the Si-fidence. them, and supplying the verb to which the word son relates: thus, Those that thou gavest me I have kept, and none of them is lost; but the son of perdition is lost. Compare also 18:9. || That the scripture might be fulfilled. The Scriptures had foretold that the Messiah was to suffer and to die, and this was fulfilled by the traitorous conduct of Judas. In the conduct which sealed his doom, Judas was not actuated by a design on his part to fulfil the Scripture, but by a malicious disposition. The voluntary exercise of this disposition was a leading means by which the death of Christ was to be effected. Thus the conduct of Judas was in accordance with scriptural predictions, and resulted in giving fulfilment to those predictions. In his conduct there was also a verifying of what had been written in Ps. 41: 9; so that his conduct might well be regarded as a filling out of that passage. The conduct of Judas is not hereby excused. It is simply declared to have been in accordance with what had long before been written by inspired men. But the predicting of wickedness furnishes no apology for that wickedness; and the resemblance between criminal conduct at one time and a known account of criminal conduct at a former time, so far from diminishing, rather heightens the guilt of a transgressor. The conduct of Judas was not only wrong in itself, but its guilt was increased by his knowledge of the Scriptures, which had exposed the baseness of a man that had violated friendship and con 13 And now come I to thee, and these things I speak in the world, that they might have my joy fulfilled in themselves. 14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 16 They are not of the world, even as I am not of the world. 13. In the world; while I am on earth. My joy; the happiness which they have received from me. Fulfilled; rendered complete. During the conversation preceding this prayer, Jesus had given such assurances to the apostles as were suited to deliver them from all fear. 15. From the evil; either the evil one, Satan, or from evil in general. 17. Sanctify them. The word sanctify signifies not only to make holy, but also to consecrate, to devote; and sometimes both of these meanings seem to be combined. As the apostles had been called out from the world for the performance of peculiar and holy duties, it was necessary that they should be holy men and devoted to those duties. || Through thy truth: thy word, &c. The instructions which God had imparted through the Saviour were fitted to promote the holiness of the apostles, and consequently their devotion to their work. 18. Even so have I also sent them, &c. The fact that the apostles were going forth as his agents, as he himself had been the agent of the Father, was another reason why the Saviour desired that they should be made truly holy. 19. I sanctify myself. The Saviour spoke of himself as one who was separate from the world, and who was voluntarily and wholly devoted to 17 Sanctify them through thy truth: thy word is truth. 18 As thou hast sent me into the world, even so have I also sent them into the world. 19 And for their sakes I sanctify myself, that they also might be sanctified through the truth. 20 Neither pray for these alone; but for them also which shall believe on me through their word: 21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be God for the work of redeeming sinners. In this work are included both his devoting himself to making known the will of God and his devoting himself to death for the salvation of men. In both these senses, he had consecrated himself to God; he had occupied himself in teaching the will of God, and he was holding himself ready to suffer death on the cross. It was also for the apostles' sakes that he had thus consecrated himself; both for their salvation and for furnishing them an example in the office which they were to sustain. || That they might be sanctified through the truth; that they might be made holy and devoted to God in the work to which he had called them. 20. But for them also, &c. The Saviour extended his view through all coming time, and embraced in his intercession, not only the apostles, but also all who should become his followers. 21. May be one; may be united together in knowledge and love. One in us; one with us. Between the Father and the Son there is a complete union in respect to their views and feelings. So the Saviour desired that all his followers might be united as to their views and affections, being united in love to the Father, and to the Son, and to one another; and holding fast the truths which were one in us: that the world may | they may behold my glory which believe that thou hast sent me. thou hast given me: for thou lovedst me before the foundation of the world. 22 And the glory which thou gavest me, I have given them; that they may be one, even as we are one; 23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. 24 Father, I will that they also whom thou hast given me be with me where I am; that; loved by the Father and the Son. That the world may believe, &c. The affectionate union which the Saviour desired among his followers, would be a convincing proof of the truth of his religion and of his claim to have been sent from God. And such has been the effect. The ardent, mutual love of real Christians has been regarded as a proof of the truth and power of their religion. Nothing else has power to produce such a union of hearts. Notwithstanding the diversities of opinion on various subjects which have divided Christians, there will, where there is true religion, be strong mutual affection. Love to Christ is a common bond, a love which proves itself superior to all earthly allurements. Compare 13: 35. 22. And the glory which thou gavest I have given them; that is, by promise. I have given to them a participation in the glorious state which thou hast appointed for me. Compare Luke 22: 29, 30. Matt. 19: 28. Jesus was speaking also of those who should become his followers. Hence he had reference, likewise, to the glorious state to which all believers will be received in heaven. ComMatt. 13: 43. || That they may one; that is, united to me, as the next verse expresses. me, pare 23. I in them; that I may be in them, that between them and me 25 O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. 26 And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me, may be in them, and I in them. there may be a complete union in 24. I will; I desire. Jesus, hav ing mentioned that he had purposed to admit his followers to a participation of the glorious state which awaited him in heaven, presented it as a distinct wish of his, that such should be the case. Be with me; in heaven. Where I am; where I shall be. My glory; the glorious condition to which I shall be exalted. || Before the foundation of the world." Compare v. 5. 26. And will declare it; will still further make it known by the agency of the Holy Spirit. Compare 16: 814. || That the love wherewith thou hast loved me, may be in them; may be cherished towards them; that they may share in the love which thou hast bestowed on me. This would be a consequence of their receiving increased knowledge of the Father, and of being influenced by that knowledge to a stronger affection and confidence towards the Saviour. || And I in them; and that I may be united to them, by their increase of knowledge and love respecting the Father, CHAPTER XVIII. 2 And Judas also, which be WHEN Jesus had spoken trayed him, knew the place: for these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. and thus coming nearer and nearer to my state of knowledge and love. This union with his disciples, the Saviour seems to have contemplated with peculiar fondness. And how interesting is the thought, and how dignified the privilege, to a follower of Christ, of being thus united to his Lord in sentiment and affection here, and in glory hereafter! Do WE FEEL this to be a privilege, and are we aspiring more and more after it? REMARKS. 1. It is a cheering thought, that if we are truly Christians, the Lord Jesus Christ, in one of the most interesting hours of his life, offered special prayer for us. vs. 9, 20. Jesus ofttimes resorted thither with his disciples. 3 Judas then, having received a band of men and officers from the chief priests and Pharisees, we may differ from many of our fellow Christians in various opinions and practices, let not the flame of true love to Christ's followers burn dimly. They with us are united to Christ, and we hope to form together one perfectly harmonious, and holy, and happy community in heaven. vs. 21-23. 7. The union of heart which exists among Christians, is a strong proof of the divine origin of their religion. Such is the natural selfishness of the human heart, and so numerous are the conflicting interests of men, that a religion which is so opposed to the natural bent of the heart, and which proves itself superior to all the inward and outward causes of self-preference and of disunion, cannot be reasonably traced to any other than a divine source. vs. 21, 23. 2. The deep solicitude which Jesus felt for his apostles, was not a fruitless solicitude; it was effectual in securing their usefulness, their 8. The followers of Christ will at spiritual happiness, and their salva-length be with him in heaven. The tion. His solicitude for others will sight of our glorified Redeemer also be availing for every one who the assurance of his everlasting love commits his soul to him. — and our consciousness of being like him- these things will render heaven a blessed abode indeed; and the anticipation of such bliss may well strengthen us for all the duties and all the trials incident to a Christian life. 3. Let us cherish true holiness and consecration to God, as our primary duty, and as the regulating principle of our whole conduct. vs. 15-17. 4. The truths of the Bible ought to be engraven on our souls, as the means of increasing our knowledge of God, our piety, and our happiness. v. 17. It is by receiving the truths of Christianity, that holiness will be promoted in our souls. 5. How strong an inducement to holiness and devotedness to God ought the example of Jesus to be! v. 19. We ought to walk in his steps. Compare 1 Pet. 2: 21-23. 6. The spirit of Christian love and union - let us cherish it as a bright ornament of true religion. However CHAPTER XVIII. 1. The brook Cedron. This was a stream flowing through the valley east of Jerusalem, between the city and the mount of Olives. It emptied into the Dead Sea. It has but little water, except in the rainy season. The same stream is mentioned in 2 Kings 23: 6, 12. || A garden. This garden was probably a part of the farm called Gethsemane. See Matt. 26: 36. 3. A band of men. The temple was |
