(Verse 22). On account of this twofold glory he says: And I the glory which you have given me, I have given to them: Chrysostom: "That which is through signs, that which is through doctrines ". Concerning the giving of the glory of signs, Luke chapter nine: "Having called together the twelve, he gave them power and authority over all demons, and to cure diseases".
Concerning the giving of the glory of teachings, Luke chapter twenty-one: "I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and contradict".
He also gave the glory of goodness; on account of which he adds: That they may be one, as we also are one, by proportion: and this is the proportion:
39. (Verse 23). I in them, and you in me, that they may be made perfect in one, that is, perfected in the unity of charity, and through this they may be made glorious. Whence Chrysostom: "This is the great glory, that they may be one, and this glory is greater than signs. For just as we admire God, because there is no contention or discord in that nature, and this is the greatest glory: so also these are made glorious from this". Whence above in chapter thirteen: "By this all shall know that you are my disciples, if you have love for one another". And this glory he gave to the Apostles.
And let the world know that you sent me, on account of the glory, namely, which I gave them in my name: and you have loved them, as you have also loved me: and let it know this through the unity and concord which it will see in them. Chrysostom: "Showing that by this sign peace can attract men more. For just as contention is divisive, so also harmony is unitive"; Acts chapter two: "They were persevering in the teaching of the Apostles and in the communion of the breaking of bread and in prayers: and fear came upon every soul".
QUESTIONS.
40. Question I. Here it is asked: because if none are saved through Christ except those for whom he prayed, and he only prayed for the Apostles and for those who would believe through them, then those who believed through Christ, such as Nicodemus, lacked the benefit of prayer, and thus of salvation.
I respond: It must be said that those who would believe through the Apostles are not only said to be those who were converted solely by their preaching, but also those who followed in their footsteps. Or it can be said that the Lord was praying for those who had already believed in general, not only for the Apostles.
41. Question II. Likewise, there is a question concerning the fact that the Lord prayed for those who would believe through the Apostles, that they might be one.
Against this: Many believed who were torn away and fell back: therefore he was not heard for all.
I respond: Some are numbered among the faithful in name, such as bad Christians; some by the merit of present justice; some by the knowledge of eternal foreknowledge, concerning which 2 Timothy 2 says: The Lord knows who are his; and for such the Lord prays, but not for the others, because 1 John 2 says: They went out from us, but they were not of us.
42. Question III. Likewise, there is a question concerning what he says: Let them be one, just as we also are.
1. What does he mean by this, since they are one in essence, but human beings cannot be one in essence?
2. Likewise, as you are in me, and I in them ; there seems to be no likeness whatsoever.
Arius said that there was a likeness, and that just as, when it is said that we are one, it does not follow from this that we are one in essence, so neither when the Son says: I and the Father are one.
And he speaks wrongly, because when it is said that certain persons are one, as Augustine says, it is necessary either that a qualification be added, or it necessarily expresses conformity in nature, not only in will; hence of two human beings or more, when they love one another, they are one is rightly said, but of a human being and God, by no means. Hence it is necessary, if the Son truly says to the Father: I and you are one, that they have the same nature; but if the divine nature is not divisible, then they are simply one.
To the question, therefore, it must be said that the likeness is very remote, as in: Be merciful, just as your Father also is merciful. Just as divine mercy exceeds my mercy infinitely, so does that unity exceed this unity.
But why does the church of the wicked not form one, as the Church of Christ does?
The response is: because, even if the wicked agree in some wickedness outwardly, they nevertheless differ in will inwardly; they differ in their end, because each one seeks his own advantage; but the good agree in both.
In the fourth part, Christ petitions for them the perpetuity of glory.
43. Father, those whom you have given me. The fourth part of the chapter is that in which, for those for whom he petitioned conformity of grace, he petitions the perpetuity of glory, in the following order. First is set forth the petition; second, the reason why the petition should be heard.
(Verse 24.) The petition concerns glory; and because glory is through the vision of the Divinity, which we shall see in the fatherland, he therefore says: Father, those whom you have given me, namely through predestination, I will that where I am, they also may be, through glorious cohabitation: above, chapter 12: "If anyone serves me, let him follow me; and where I am, there also shall my servant be. " Where I am, that is, where I am about to be immediately according to my humanity.
Or where I am according to Divinity, that is, let them be with me, who am everywhere. Augustine: "To be with him is a great good: for the wretched can be where he is who is everywhere. But the blessed are with him, because they always cling to him by enjoying him." And that it must be understood thus is clear from what follows: That they may see my glory, which you have given me. This is the excellence of the Divinity; therefore he says: Because you loved me before the foundation of the world: above in the fifth chapter: "The Father loves the Son and shows him all things." This glory only the good will see; Isaiah twenty-six: "Let the impious be taken away, lest he see the glory of God." To this glory we are now conformed through grace; Second Corinthians three: "We, beholding the glory of God with unveiled face, are transformed into the same image from glory to glory, as by the Spirit of the Lord."
44. (Verse 25.). Righteous Father, the world etc. Here the second point is touched upon, namely the reason for being heard, that is, why these ought to see through glory, because they now know through grace: but the wicked neither know now nor will they know then: therefore he says: Righteous Father, because "you will render to each one according to his works." The world has not known you: above in the first chapter: "There was the true light, which illuminates" etc.; therefore I do not pray for the world. But I have known you, and these have known that you sent me, and this by my revealing: therefore he says:
45. (Verse 26.). And I have made known to them your name: Psalm: "I will declare your name to my brethren"; Matthew eleven: "No one knows the Son except the Father, nor does anyone know the Father except the Son, and he to whom the Son wills to reveal him." Nor has he only made it known through himself, but he will further make it known through the Holy Spirit: therefore he says: And I will make it known, and this through the Holy Spirit, who is the love of the Father and the Son: therefore he says: That the love with which you loved me may be in them, through the gift of the Holy Spirit: Romans five: "The love of God has been poured forth in our hearts through the Holy Spirit, who has been given to us." And I in them, because, First John four, "he who abides in love abides in God, and God in him"; and therefore it is said in the same place: