John 17 · The Lantern

ταυτα ελαλησεν ο ιησους και επηρεν τους οφθαλμους αυτου εις τον ουρανον και ειπεν πατερ εληλυθεν η ωρα δοξασον σου τον υιον ινα και ο υιος σου δοξαση σε

Run through the whole Gospel, and you will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that "the Father, being the husbandman," must surely have been on earth) is once more recognised by the Son as in heaven, when, "lifting up His eyes thereto," He commended His disciples to the safe-keeping…

The glorification of the Son by the Father is understood by some to consist in this, that He spared Him not, but delivered Him up for us all. But if we say that He was glorified by His passion, how much more was He so by His resurrection!

Above, our Lord consoled his disciples by example and encouragement; here he comforts them by his prayer. In this prayer he does three things: first, he prays for himself; secondly, for the group of the disciples (v 6); thirdly, for all the faithful (v 20).

καθως εδωκας αυτω εξουσιαν πασης σαρκος ινα παν ο δεδωκας αυτω δωση αυτοις ζωην αιωνιον

But perhaps He is weak in that He receives power over all flesh. And indeed the receiving of power might be a sign of weakness if He were not able to give to those whom He receives life eternal. Yet the very fact of receiving is used to prove inferiority of nature. It might, if Christ were not true God by birth as truly as is the Unbegotten.

CHAPTER IV. That it will in no way damage the glory of the Son, when He is said to have received aught from God the Father, since for this we can assign a pious reason. In these words Christ expounds once more to us the kind of glory whereby God will exalt and glorify His own Son; and He will also Himself be glorified in turn by His own Offspring.

Now we have the fruit of Christ's request: first, we see the benefit conferred on us by Christ; secondly, he shows that this benefit is related to the glory of the Father (v 3). He says, that the Son may glorify you, and this since you have given him power over all flesh.

αυτη δε εστιν η αιωνιος ζωη ινα γινωσκωσιν σε τον μονον αληθινον θεον και ον απεστειλας ιησουν χριστον

Now to whom is it not clear, that if the Lord had known many fathers and gods, He would not have taught His disciples to know [only] one God, and to call Him alone Father? But He did the rather distinguish those who by word merely (verbo tenus) are termed gods, from Him who is truly God, that they should not err as to His doctrine, nor understand one [in mistake] for another.

For you are translated from your former vain and tedious mode of life and have contemned the lifeless idols, and despised the demons, which are in darkness, and have run to the "true light," [John 1:9] and by it have "known the one and only true God and Father," [John 17:3] and so are owned to be heirs of His kingdom.

But is the eternal life given to men related to the glory of the Father? Indeed it is, for this is eternal life, that they may know you the only true God, and Jesus Christ whom you have sent, who was sent so that the Father could be glorified by being known by men. Two things need explanation here. First, why he says, this is eternal life, that they may know.

εγω σε εδοξασα επι της γης το εργον ετελειωσα ο δεδωκας μοι ινα ποιησω

και νυν δοξασον με συ πατερ παρα σεαυτω τη δοξη η ειχον προ του τον κοσμον ειναι παρα σοι

In the beginning, therefore, did God form Adam, not as if He stood in need of man, but that He might have [some one] upon whom to confer His benefits.

Nor is He a mere man, by whom and in whom all things were made; for "all things were made by Him." "When He made the heaven, I was present with Him; and I was there with Him, forming [the world along with Him], and He rejoiced in me daily." And how could a mere man be addressed in such words as these: "Sit Thou at My right hand?

The reward for Christ's obedience and teaching is glory: "He humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name" (Phil 2:8). And so Christ asks for his reward, saying, and now, Father, glorify me.

εφανερωσα σου το ονομα τοις ανθρωποις ους δεδωκας μοι εκ του κοσμου σοι ησαν και εμοι αυτους δεδωκας και τον λογον σου τετηρηκασιν

The name "God the Father" had been published to no one. Even Moses, who had interrogated him on that very point, had heard a different name. To us it has been revealed in the Son, for the Son is now the Father's new name.… That name, therefore, we pray "may be hallowed."

CHAPTER VII. That the fact that something is said to have been given to the Son from the Father does not rob Him of God-befitting dignity; but He plainly appears to be Consubstantial, and of the Father, even if He is said to receive aught.

Above, our Lord prayed for himself; here he prays for the society of his apostles: first, he states his reasons for praying; secondly, what he is praying for (v 11). He does two things about the first: first, he mentions his reasons for praying founded on his disciples; secondly, the reasons founded on himself (v 9).

νυν εγνωκαν οτι παντα οσα δεδωκας μοι παρα σου εστιν

"And they have kept Thy word." "Now they have known that all things whatsoever Thou hast given Me are of Thee." How did they "keep Thy word"? "By believing in Me, and giving no heed to the Jews. For he that believeth in Him, it saith, 'hath set to his seal that God is true.'" (c. iii.

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.

Father, the fact that they kept your word in this way gives you glory. For this is my word: everything I have I have from you. Now they know that everything that you have given me, that is, to your Son in his human nature, is from you: "We have beheld his glory, glory as of the only Son from the Father" (1:14), that is to say, we saw him as having everything from the Father.

οτι τα ρηματα α δεδωκας μοι δεδωκα αυτοις και αυτοι ελαβον και εγνωσαν αληθως οτι παρα σου εξηλθον και επιστευσαν οτι συ με απεστειλας

But what human language will suffice to explain how the Father gave those words to the Son? The question, of course, will appear easier if we suppose Him to have received such words in His capacity as the Son of man.

"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.

The reason this gives glory, that is, that this obedience of the disciples to the Son gives glory to the Father, is stated when he says, for I have given them the words which you gave me. First he states that knowledge comes from the Father to the disciples; secondly, that the minds of the disciples are led back to the Father. It is stated that knowledge is given in two ways.

εγω περι αυτων ερωτω ου περι του κοσμου ερωτω αλλα περι ων δεδωκας μοι οτι σοι εισιν

"I pray for them." "What sayest Thou?" "Dost Thou teach the Father, as though He were ignorant? Dost Thou speak to Him as to a man who knoweth not?" "What then meaneth this distinction?" Seest thou that the prayer is for nothing else than that they may understand the love which He hath towards them?

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.

Now we see the reasons, founded on himself, why Christ prayed for his disciples. He mentions three reasons. One is based on the authority he had received over them. In reference to this he says, I am praying for them, that is, the disciples. First we see the reason; secondly, its explanation, for they are yours.

και τα εμα παντα σα εστιν και τα σα εμα και δεδοξασμαι εν αυτοις

Now, if all things that are the Father's are also Christ's, certainly among those things that exist is the Father's omnipotence. Of course, the only-begotten Son ought to be omnipotent, that the Son also may have all things that the Father possesses. "And I am glorified in them," he declares.

But when He says, speaking of the Holy Ghost, "All things that the Father hath are mine; therefore said I, that He shall take of mine, and shall show it unto you," He referred to those things which concern the actual deity of the Father, and in which He is equal to Him, in having all that He has.

He gives a reason for why he prays for them when he says, for they are yours, that is, by eternal predestination. But they were not yours in such a way that the Son could not have them; nor were they given to the Son in such a way that they were taken from the Father. Thus he says, all mine are yours, and yours are mine.

και ουκ ετι ειμι εν τω κοσμω και ουτοι εν τω κοσμω εισιν και εγω προς σε ερχομαι πατερ αγιε τηρησον αυτους εν τω ονοματι σου ους δεδωκας μοι ινα ωσιν εν καθως ημεις

We thank Thee, holy Father, for Thy holy name which Thou didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever.

"And now I am no more in the world, but these are in the world." That is, "Although I appear no longer in the flesh, yet by these am I glorified." But why doth He say continuously, that, "I am not in the world"; and that, "because I leave them I commit them to Thee"; and that, "when I was in the world I kept them"?

The third reason why he prays for them is his coming physical absence; so he says, and now I am no more in the world. Note that one is said to be "in the world" in two senses. First, by clinging to the world by one's affections: "For all that is in the world is the lust of the flesh and the lust of the eyes and the pride of life" (1 Jn 2:16).

οτε ημην μετ αυτων εν τω κοσμω εγω ετηρουν αυτους εν τω ονοματι σου ους δεδωκας μοι εφυλαξα και ουδεις εξ αυτων απωλετο ει μη ο υιος της απωλειας ινα η γραφη πληρωθη

For he (Antichrist) being endued with all the power of the devil, shall come, not as a righteous king, nor as a legitimate king, [i.e., one] in subjection to God, but an impious, unjust, and lawless one; as an apostate, iniquitous and murderous; as a robber, concentrating in himself [all] satanic apostasy, and setting aside idols to persuade [men] that he himself is God, raisin…

But O ungodliest of people, "seed of Canaan and not of Judah," and no longer "a vessel of election" but "a son of perdition" and death! You thought the devil's instigations would profit you better so that, inflamed with the torch of greed, you were ablaze to gain thirty pieces of silver without seeing the riches you would lose.

Then he mentions why they need this protection (v 12). They need it for two reasons: because he is leaving them; and because the world hates them (v 14). He does three things about the first: he recalls the eagerness with which he protected them while he was with them; secondly, he states he is leaving (v 13a); thirdly, he mentions why he is saying these things (v 13b).

νυν δε προς σε ερχομαι και ταυτα λαλω εν τω κοσμω ινα εχωσιν την χαραν την εμην πεπληρωμενην εν αυτοις

"But now I come to thee." Seest thou that the discourse is composed rather in a human manner? So that should any wish from these words to lower the Son, he will lower the Father also. Observe, in proof of this, how from the beginning He speaketh partly as though informing and explaining to Him, partly as enjoining.

"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."

But now I am coming to you, physically leaving them: "I am leaving the world and going to the Father" (16:28). He had said before, "I kept them in your name," so that some would not fall into unbelief by misunderstanding this present statement (v 13) to mean that he could not protect them after he had left, or that the Father was not protecting them before.

εγω δεδωκα αυτοις τον λογον σου και ο κοσμος εμισησεν αυτους οτι ουκ εισιν εκ του κοσμου καθως εγω ουκ ειμι εκ του κοσμου

ουκ ερωτω ινα αρης αυτους εκ του κοσμου αλλ ινα τηρησης αυτους εκ του πονηρου

Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, and forgive us our debt as we also forgive our debtors.

As if to say, The time is now at hand, when I shall be taken out of the world; and therefore it is necessary that they should be still left in the world, in order to preach Me and Thee to the world. But that Thou shouldest keep them from the evil; every evil, but especially the evil of schism.

Then he asks for help in facing this hatred when he says, I do not pray that you should take them out of the world, but that you should keep them from evil. First, he makes his prayer; secondly, he gives the reason for what he asks, they are not of the world. He mentions two things in the first.

εκ του κοσμου ουκ εισιν καθως εγω εκ του κοσμου ουκ ειμι

"They are not of the world, even as I am not of the world." How then saith He in another place, "Which Thou gavest Me out of the world; Thine they were"? There He speaketh of their nature; here of wicked actions.

Do you want Christ to appear to you in prayer as he would to his friend? Let love for him be within you without a moment's break. Do you want this love to be continually inflamed in your soul? Then remove from your soul love for the world. Do you want your home to be in that place which is without place, being in God? Leave the world, as a baby leaves the womb.

He gives the reason for this request when he says, they are not of the world. This seems to be a useless repetition since he had just said the same thing. But, indeed, it is not useless, because they are spoken in different contexts. They were spoken before to show why the disciples were hated by the world; here they are spoken to show why they should be protected by God.

αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν

We are made sons through Christ by adoption and grace, partaking of his Spirit. For "as many as received him," he says, "to them he gave power to become children of God, even to them that believe on his name." And therefore, he is also the Truth, saying, "I am the Truth," and in his address to his Father, he said, "Sanctify them through your Truth, your Word is Truth." We, by i…

(Tr. cviii) Sanctify them through Thy truth: for thus were they to be kept from the evil. But it may be asked, how it was that they were not of the world, when they were not yet sanctified in the truth? Because the sanctified have still to grow in sanctity, and this by the help of God's grace.

Above, our Lord prayed for the protection of his disciples; here he prays for their sanctification. First, he asks for their sanctification; secondly, he mentions why they need to be sanctified (v 18); thirdly, he says this sanctification has already begun (v 19).

καθως εμε απεστειλας εις τον κοσμον καγω απεστειλα αυτους εις τον κοσμον

"As Thou hast sent Me into the world, even so have I also sent them into the world." As Paul also saith, "Having put in us the word of reconciliation." For the same end for which Christ came, for the same did these take possession of the world.

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.

The need for their sanctification is added when he says, as you did send me into the world, so I have sent them into the world. He is saying in effect: I have come to preach the truth: "For this I was born... to bear witness to the truth" (18:37).

και υπερ αυτων εγω αγιαζω εμαυτον ινα και αυτοι ωσιν ηγιασμενοι εν αληθεια

Let us pay attention to the distinction of the Godhead from the flesh. In each there speaks one and the same Son of God, for each nature is present in him. And yet, while it is the same person who speaks, he does not always speak in the same way. At one time you see in him the glory of God, at another time human characteristics.

But since, on the ground that the Mediator between God and men, the man Christ Jesus, has become Head of the Church, they are His members; therefore He says in the words that follow, "And for their sakes I sanctify myself." For what means He by the words, "And for their sakes I sanctify myself," but I sanctify them in myself, since they also are [part of] myself?

They need to be sanctified not only because of the task they have been given, but also because their sanctification has already been begun by me. Thus he says, and for their sake I sanctify myself. According to Augustine, we should note that there are two natures in Christ.

ου περι τουτων δε ερωτω μονον αλλα και περι των πιστευσοντων δια του λογου αυτων εις εμε

I am of the opinion, so far as I can see, that this order of the human race has been appointed in order that in the future world—or in ages to come, when there shall be the new heavens and new earth spoken of by Isaiah—that unity may be restored that was promised by the Lord Jesus in his prayer to God the Father on behalf of his disciples.

In this prayer, therefore, Jesus may seem to have omitted praying for some of His own, unless we carefully examine His words in the prayer itself.

After our Lord prayed for his disciples, he now prays in general for all the faithful. First, we see his prayer; secondly, he states why he should be heard (v 25). In his prayer he asks the Father two things for those who follow him: first, a perfect unity; secondly, the vision of glory, I desire that they also... may be with me (v 24).

ινα παντες εν ωσιν καθως συ πατερ εν εμοι καγω εν σοι ινα και αυτοι εν ημιν εν ωσιν ινα ο κοσμος πιστευση οτι συ με απεστειλας

But that God is good, all willingly admit; and that the same God is just, I require not many more words to prove, after adducing the evangelical utterance of the Lord; He speaks of Him as one, "That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us: that the world also may believe that Thou hast sent Me.

"As we are Father, Son and Holy Spirit, one God," [Jesus might say], "so may they be one people in themselves, that is, like dear children and partakers of the divine nature." Call the church what you will—bride, sister, mother—its assembly is but one and never lacks husband, brother or son.

He prays for a perfect unity when he says, that they may all be one. First, he mentions the unity he is asking for; secondly, he gives an example of it, and its cause, as you, Father, are in me; thirdly, he gives the fruit of unity, that the world may believe. He says: I am praying that they may all be one.

και εγω την δοξαν ην δεδωκας μοι δεδωκα αυτοις ινα ωσιν εν καθως ημεις εν εσμεν

You shall escape the boiling flood of hell's eternal lake of fire and the eye ever fixed in menacing glare of fallen angels chained in Tartarus as punishment for their sins; and you shall escape the worm that ceaselessly coils for food around the body whose scum has bred it. Now such (torments) as these shall thou avoid by being instructed in a knowledge of the true God.

(Tr. cx) Then our Saviour, Who, by praying to the Father, showed Himself to be man, now shows that, being God with the Father, He doth what He prays for: And the glory which Thou gavest Me, I have given them. What glory, but immortality, which human nature was about to receive in Him?

Christ's part in establishing this unity is mentioned when he says, the glory which you have given me, I have given to them, since what he is asking for as man he is accomplishing as God.

εγω εν αυτοις και συ εν εμοι ινα ωσιν τετελειωμενοι εις εν και ινα γινωσκη ο κοσμος οτι συ με απεστειλας και ηγαπησας αυτους καθως εμε ηγαπησας

The Son dwells in us in a corporeal sense as man, commingled and united with us by the mystery of the Eucharist. And also [he dwells with us] in a spiritual sense as God, by the effectual working and grace of his own Spirit, building up our spirit into newness of life and making us partakers of his divine nature.

The manner of this unity is added when he says, I in them and you in me. They arrive at unity, because they see that I am in them, as in a temple: "Do you not know that you are God's temple and that God's Spirit dwells in you?" (1 Cor 3:16), by grace, which is a certain likeness of the Father's essence, by which you, Father, are in me by a unity of nature: "I am in the Father a…

πατερ ους δεδωκας μοι θελω ινα οπου ειμι εγω κακεινοι ωσιν μετ εμου ινα θεωρωσιν την δοξαν την εμην ην εδωκας μοι οτι ηγαπησας με προ καταβολης κοσμου

Wherefore also did the Lord say to His disciples, "Ye have not chosen Me, but I have chosen you;" indicating that they did not glorify Him when they followed Him; but that, in following the Son of God, they were glorified by Him.

After having prayed for His disciples, or rather all those who come to Him through faith, and having required of the Father that they may have union with Him, and love, and sanctification, He proceeds at once to add these words; showing that to live with Him and to be deemed worthy to see His glory, belongeth only to those who have been already united to the Father through Him,…

Above, our Lord prayed for the perfect unity of his disciples; here he is asking the vision of glory for them. First, he mentions the persons for whom he is praying; secondly, he shows the way he is praying; thirdly, he states what he is asking for. He is praying for those given to him; he says, whom you have given me.

πατερ δικαιε και ο κοσμος σε ουκ εγνω εγω δε σε εγνων και ουτοι εγνωσαν οτι συ με απεστειλας

And that He who alone is God is also alone and truly righteous, our Lord in the Gospel itself shall testify, saying "Father, I will that they also whom Thou hast given Me be with Me where I am; that they may behold My glory, which Thou hast given Me: For Thou lovedst Me before the foundation of the world.

Christ calls the Father righteous with good reason. For by the Father's approval and consent the Son became man that he might endow human nature, which was created for good works, with sanctification through the Spirit, and union with God and an abiding place in the mansions above where he will live and reign with him.

Now he gives the reason why his prayer should be heard. Before, our Lord had included the faithful in his petition when he said, "I do not pray for these only, but also for those who will believe in me through their word" (17:20). He also excluded the world and unbelievers when he said, "I am praying for them; I am not praying for the world" (17:9).

και εγνωρισα αυτοις το ονομα σου και γνωρισω ινα η αγαπη ην ηγαπησας με εν αυτοις η καγω εν αυτοις

"And I have declared unto them Thy Name, and will declare it." "Yet thou sayest that perfect knowledge is from the Spirit." "But the things of the Spirit are Mine." "That the love wherewith Thou hast loved Me may remain in them, and I in them." "For if they learn who Thou art, then they shall know that I am not separated from Thee, but one of the greatly beloved, and a true Son…

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.

They did not know this by themselves; they learned it from me because "No one knows the Father except the Son and any one to whom the Son chooses to reveal him" (Mt 11:27). So he says, I made known to them your name, and I will make it known. He is indicating the two types of knowledge which the faithful have through him.

John17