Bible Commentary (1871–1879 Edition)
CJirist Pruyelh for His Aj/oslks, JOHN XVII. and for all True Bdievert.
21. I kept (guarded) *l»em in tliy nnme—arti ng as thy Representative on earlli. nniir of Uirni lost, but tlie gon of perdition—' It is not implied liere that the son of perdition was one of tliose wliom the Fatlier had given to the Son, but rather the conlnuy, eli. I.!. !S. [Wisbster and Wilkinson.] It is just as in Luke ). 26, 27, where we are not to suppose that the woman of Surrpta (in .Sidon) was one of tlie widows of I.traet, nor Naanian the Syrian one of tlie lepers in Isr(tel, lliongli the laniuage—the same as here—might seem to express it. son of perditiondoomed to it. (2Tliessalonians 2. 3; Marli 11. 21.) I speak In tlie world, that tliey might luiv-e my joy fialfilled in tUemselTes—7. d., '.Sucli a strain befils rather the upper sanctuary than the scene of conflict; but I speak so "in world beyond its own pale of the divinity of the Gospel, tl generates infidelity to a large extent within its own bosom. But the Spirit of Christ, illuminating, transforming, and reigning in the hearts of the genuine disciples of Christ, drawing them to each other as members of one family, and prompting them to loving co-operation for the good of the worlil — thiij is what, when sufflciently glowing and extended, shall force conviction upon tho world that Christianity is divine. Doubtless, the more that differences among Christians disappear-the mora they can agree even in minor matter.s—the impression upon the world may be expected to be greater, liut it Is not depeiideyit upon this; for living and loving oneness in Christ is sometimes more toucliingly seen even amidst and in spite of minor differences, than where no such differences exist to try the strength of their deeper unity. Yet till this living brotherhocxl in Christ shall show itself strong enough to destroy the sectarianism, selfishness, carnf\lity, and apathy that eat out the heart of Christianity in all the visible sections of it, in vain shall we expect the world to be overawed by it. It is when "the Spirit shall be poured upon us from on high," as a Spirit of truth and love, and upon all parts of the Christian territory alike, melting down differences and heart-burnings, kindling astonishment and sh.ame at past unfruitfulness, drawing forth longings of catholic affection, and yearnings over a world lying in wickedness, embodying themselves in palpable forms and active measures— it is then that we may expect the effect here announced to be produced, and then it will be irresistible. Should not Christians ponder these thi?iffsf "should not the same mind be in them which was also in Christ Jesus" about this matter f should not His prayer be theirs f and the glory whi«'h thou gavest (' hast given') me I have given them, that they may be one, even as we are one—The last clause shows the meaning of the first. It is not the future glory of the heavenly state, but the secret of that present unity just before spoken of; the glory, therefore, of the indwelling Spirit of Christ; the glory of an accepted state, of a holy character, of every grace. I in tliem, and thon In me, thnt they may be made perfect In one—See on t'. 21. 2426. Fatlier, I will—The majesty of this style of speaking tfie world," that My joy, tlie joy I exi)erience in knowing that such intercessions are to be made for them by their absent Lord, may be tasted by those who now hear them, and by all who shall hereafter re.ad the record of them. 15-1'J. I pray not tliat tlion slionldest take tliem ont of tlie ivorld—for that, though it would secure their own safet.y, would leave the world unblessed by their testimony. Imt keep tliem from tlie evil—all evil in and of the world. Tliey are not of tlie world, even ns I am not of tlie world—See on ch. 15. 18, 19. This is reiterated here, to pave tlie way for the prayer which follows. Sanctify them—As the former prayer, "Keep them," was negative, asking protection for them from the poisonous element which surrounded and pressed upon their renewed nature, so this prayer, "Saneti/i/ them," is positive, asking the advavcement and completion of their begun sanctiflcation. through (or 'in') thy truth—God's revealed truth, as the medium or element of sanctiflcation; a statement this of immense importance, thy word Is tnitli—Cf. ch. 15. 3; Colossians 1. .5; Ephesians 1.
13. As tlion hast sent ('sentest') ine into the world, even so, have I also sent ('sent I also') them into the world—.\s their mission Was to carry into effect the purposes of their Master's mission, so our Lord speaks of the avthorit}/ in both cases as co-ordinate, and for their gakes I sanctify (consecrate) myself, tliat they also might ('may') be sanctified (consecrated)—'The only difference between the application of the same term to Christ and the disciples is, as applied to Christ, that it means only to 'consecrate;' whereas, in app Ucation to the disciples, it means to 'consecrate' with the additional idea of previous sanctiflcation, since nothing but what is holy can be presented as an of Tering. The whole self-sacrificing work of the disciples appears here as a mere rpnult of the offering of Christ. fOLSH.\uSEN.] througli (or 'in') the truth—Though the article is wanting in the original here, we are not to transl.ate, as in the margin, ' trvly sanctified;' for the reference seems plainly to l)e "the truth" mentioned 17. (See there.) aO-'J.S. Neitlierpray 1 for these alone—This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merelv of what follows, but of the whole prayer, tliem also which shall believe —The majority of the liest MS."-;, read 'which believe,' all future time being viewed as pre.vjyit, while the present is viewed as past and gone, that they nil may be one, ns thoii, Father, in me, and I in thee, that they may he one ill us The indirrllinf/ Spirit of the F<fther and the Son Is the one perfect boniiof union, knitting up into a living unity, first, all believers amongst themselves ; next, this unity into one still higher, with the Fatlier and the Son. (Observe, that (Christ never mi.rex ITim.ietf iip trith His is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers, be with me where I am—See on ch. I I. 3. that they may beliold my glory which thou hast given me —See on v. 5. Christ regards it as glory enough for ns to be admitted to see atid gaze for ever upon His glory ! Tills is ' the beatific vision ;' but it shall be no mere vision, for "we shall be like him, because we shall see him as he is."
1 .John 3. 2. O righteous Father, the world hnth not known thee ('knew thee not'), but I have known ('knew') thee, and these have known ('knew') that thon hast sent ('sentest') me—As before He said "Holy Fatlier," when desiring the display of that perfection on His disciples (v. II), so here He styles him "Righteous Father," because He is appealing to bis righteousness or justice, to make a distinction between those two diametrically opposite classes—" the world," on the one hand, which would not "know the Father, though brought so nigh to it in the Son of His love, and, on the other. Himself, who recognized and owned Him, and even His disciples, who owned His mission from the Father. And I have declared (' I made known' or ' communicated') thy name— in His past ministry, and will declare It—in yet larger measure, by the gift of the Holy Ohost at Pentecost and through all succeeding ages, thnt the love wherewith thou hast love<l ('lovedst') me mny lie In them, and J In them—This eternal love of the Father, resting disciple-i as He associotes Himself with the Father, but says I In tTiem and ttiev in us.) that the world may believe that thou hast sent ('sentest') nic—So the grand impression U|)on the worM at large, that the Mission of Christ is Divine, is to be made by the unity of His disciples. Of course, then. It must be something that shall be visible or percepfirst on Christ, is by His Spirit imparted to and takes up its permanent abode in all that believe in Him; and "He abiding in them and they in Him" (ch. I'l. .')), they are "one Spirit." 'With this lofty thought the Uedecmer closes His prayer for His disciples, and in them for His Church through all ages. He has compressed into the last moments given Him for conversation with His own the most sublime and glorious sentiments ever uttoreil by mortal lips. But hardly has the sound of tho last word tible to the world. What is it, then? Not certainly a merely formal, mechanical unity of ecclesiastical machliury. For as that may, and to a large extent does, exist
In both the Western and Kastern churches, wi"i little of frhe Spirit of Christ, yea much, much with which the bp!: 11 of Christ cannot dwell, so instead of convincing the