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THESE things Jesus spoke, and lifting up his eyes to heaven, he said: Father, the hour is come, glorify thy Son, that thy Son may glorify thee.

Ver. 1.  Glorify thy Son, by signs and miracles, lest dying so disgraceful a death, I seem to be no more than another man: that thy Son may glorify thee, that my death may make thee praised and glorified.  Wi.


2 As thou hast given him power over all flesh, that he may give eternal life to all whom thou hast given him.

Ver. 2.  Power over all flesh, that he may give life everlasting to allwhom thou hast given him.  He speaks of himself, as made man, and the Redeemer of mankind.  If we ask, who are they, who in this sense are said to be given to Christ: it is true, only the elect, or predestined, are given by a special and uncommon mercy.  In this sense S. Aug. says, (tract. 111. p. 779.) They are not said to be given, to whom he shall not give life everlasting.  Yet not only the elect, but all believers, nay, all men whatsoever, may be said to be given to him, inasmuch as by his coming to redeem all, sufficient helps and means are offered to all men, whereby they may be saved: and inasmuch as Christ came, suffered, died, and offered up his death for all men.  See 2 Cor. v. 15.  Wi.

 

--- Thou hast given him power over all flesh: by this our Saviour shewed, that his preaching was directed, not to the Jews only, but to every nation of the earth.  Are then all saved?  Christ has done sufficient for the salvation of all, and if they are not saved, it is the fault, not of him that speaketh, but of those that receive not his word.  S. Chrys. hom. lxxix. in Joan.

 

[†]  V. 2.  Ut omne quod dedisti ei, det eis vitam æternam, ina pan o dedwkaV wutw, dwsh autioV zwhn aiwnion.  That is, ut omnibus quos dedisti, &c.


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3 Now this is eternal life: That they may know thee, the only true God, and Jesus Christ, whom thou hast sent.

Ver. 3.  This is life everlasting; that is, the way to life everlasting, that they may know thee, the only true God, and Jesus Christ, whom thou hast sent†.  The Arians, from these words, pretended that the Father only is the true God.  S. Aug. and divers others answer, that the sense and construction is, that they may know thee, and also Jesus Christ thy Son, whom thou hast sent to be the only true God.  We may also expound them with S. Chrys. and others, so that the Father is here called the only true God, not to exclude the Son, and the Holy Ghost, who are the same one true God with the Father; but only to exclude the false gods of the Gentiles.  Let the Socinians take notice, that (1 Jo. v. 20.) the Son of God, Jesus Christ, is expressly called the true God, even with the Greek article, upon which they commonly lay so much stress.  Wi.

 

--- Life everlasting.  Both the life of glory in heaven, and of grace here, consisteth in the knowledge of God; the former in perfect vision, the latter in faith working by charity.  For knowledge of God, without keeping his commandments, is not true knowledge, but unprofitable knowledge.  1 Jo. xi.

 

[†]  V. 3.  Ut cognoscant te, &c.  S. Aug. tract. 105. p. 671.  Ordo Verborum est, ut te, & quem misisti Jesum Christum, cognoscant solum verum Deum.  See also S. Amb. (l. v. de fide, c. ii. t. 4. p. 138.) where he treats of this verse at large.  S. Chrys. gives this interpretation (hom. lxxix.) Solum verum Deum, &c. ad eorum qui dii non sunt differentiam.  In the Greek, (hom. lxxx. p. 474. t. 8.) Ed. Montfaucon. proV autidiastolhn twn ouk ontwn qewn fhsi.  See likewise S. Greg. Naz. Orat. xxxvi. p. 586.

4 I have glorified thee on the earth; I have finished the work which thou gavest me to do. 5 And now glorify thou me, O Father, with thyself, with the glory which I had, before the world was, with thee.

Ver. 5.  And now, glorify thou me, O Father, with thyself, with the glory which I had with thee, before the world was.  Glorify me, is the same as make me known to men; so that the sense may be, make men know, that I had the same glory with thee, before the world was created, and from all eternity.  Others understand, that Christ as man, here prays that his eternal Father would make known to men, that glory, which it was decreed from eternity should be given him: that is, that all creatures should be made subject to him, even as he was man, and appointed to be judge of the living and the dead.  See 1 Cor. xv. 26.  Ephes. i. 22.  Wi.



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6 I have manifested thy name to the men whom thou hast given me out of the world. Thine they were, and to me thou gavest them; and they have kept thy word.

Ver. 6.  To the men whom thou gavest me out of the world.  By whom we may understand his apostles and disciples.  They were thine, and also mine, as I am God.  See v. 10.

 

--- And to me thou gavest them, inasmuch as I am become man, their Saviour, their Redeemer, &c.  Wi.

 

--- Had then the Father any thing which the Son had not?  By no means.  But Christ, as Son of God, had from eternity what he had not as Son of man; because he had not yet taken flesh of his virgin mother.  All that he had as God, he attributes to his Father.  S. Aug. tract. 106. in Joan.


7 Now they have known, that all things which thou hast given me, are from thee:

Ver. 7-8.  Now they have known that all things which thou gavest me, are from thee.  That is, says S. Aug.† they now know, and will know more perfectly hereafter, that I myself am from thee, or proceed from thee, and am sent by thee to redeem the world.  Wi.

 

[†]  V. 7.  Quia omnia quæ dedisti mihi, abs te sunt.  That is, says S. Aug. (tract. 106. p. 767.) cognoverunt, quia abs te sum, &c.

8 Because the words which thou gavest me, I have given to them; and they have received them, and have known in very deed that I came out from thee, and they have believed that thou didst send me.

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9 I pray for them: I pray not for the world, but for them whom thou hast given me: because they are thine:

Ver. 9.  I pray for them, I pray not for the world.  That is, now in this prayer, when I desire special graces and assistances for them, to discharge their duty, as my apostles; yet we must take notice, that (v. 20.) Christ prays for all those, who should believe in him.  He also prayed (Luke xxiii. 34.) for all, even for those that crucified him, Father, forgive them, for they know not what they do.  Wi.

 

--- The prayer I now offer up to thee, O my Father, is all in behalf of my disciples, it is not for the world.  I pray not now for the incredulous Jews, nor for such of the Gentiles as shall afterwards believe in me; for them I will pray at another time.  At present I speak to thee for my apostles only: they call for my first care, because they are thine, and thou has given them to me. Calmet.

 

--- Jesus Christ prayed with an absolute and an efficacious prayer, for all those, for whom his prayer was to be heard: he begged for them, whatever his Father had predestined to give them; but he asked for nothing, that his Father had predestined not to give them.


10 And all my things are thine, and thine are mine; and I am glorified in them.

Ver. 10.  And all mine are thine, and thine are mine.  They must needs be equal, says S. Aug. to whom equally belong all things, and all persons; on which words S. Chrys. also says, (hom. lxxxi.) Do you see the equality?  Wi.

 

--- And all mine are thine, and thine are mine: as if he said: whatever thou hast given to me, remains still thine, for mine are thine; and whatever is thine, is likewise mine, for thine are all mine.  S. Chrys. hom. lxxx. in Joan.


11 And now I am not in the world, and these are in the world, and I come to thee. Holy Father, keep them in thy name whom thou has given me; that they may be one, as we also are.

Ver. 11.  And now I am no more in the world: that is, I am now leaving the world, as to a corporeal and visible presence: yet S. Aug. takes notice, that Christ saith afterwards, (v. 13.) these things I speak in the world: therefore he was still for some short time in the world.  And as to his true invisible presence with his Church, he gave us this promise, (Matt. xxviii. 20.) Behold I am with you all days, even to the end of the world.

 

--- Keep them in thy name, whom thou hast given me.  Christ, as man, says S. Aug. asks of his Father, to preserve those disciples whom he had given him, who were to preach the gospel to the world.

 

--- That they may be one, as we also are.  These words cannot signify an equality, nor to be one in nature and substance, as the divine persons are one, but only that they may imitate, as much as they are able, that union of love and affection.  See S. Chrys. S. Cyril, and S. Aug. on these words.  Wi.

 

--- Here Jesus Christ prays especially, that the apostles and his Church may be kept in unity of religion, and free from schism.

 

[†]  V. 11.  Serva eos in nomine tuo, quos dedisti mihi.  Some Greek MSS. have in nomine tuo, quod dedisti mihi, o dedwkaV moi.  Or, as S. Cyril reads, en onomati sou w dedwkaV moi. which is the same by a Grecism, as o dedwkaV.

 

--- Ut sint unum sicut & nos.  S. Chrys. says, non æqualitate, sed pro homanâ facultate, or quantum hominibus fas est, wV anqrwpoiV dunaton.  (hom. pb. p. 484.) nov. Ed. Ben.

12 While I was with them, I kept them in thy name. Those whom thou gavest me have I kept; and none of them is lost, but the son of perdition, that the scripture may be fulfilled.

Ver. 12.  While I was with them, I kept them in thy name.  He still speaks, says S. Chrys. as man, and after a human manner, by mentioning the advantage they seemed to enjoy, as long as he conversed visibly with them on earth, not that his invisible presence should be less beneficial to them.

 

--- And none of them hath perished, except the son of perdition, the wretched Judas, whose fall was foretold in the Scriptures.  Psal. cviii.  He hath perished, that is, now is about being lost, by his own fault, says S. Chrys. on this place.  And S. Aug. on Psal. cxxxviii.  How did the devil enter into the heart of Judas?  he could not have entered, had not he given him place.  Wi.

 

--- That the Scripture may be fulfilled: this does not any ways shew, that it was the will of God that Judas should be lost; but only that what happened to Judas was conformable to the prophecies, and not occasioned by them.  Who will doubt, says S. Aug. (lib. de Unit. Eccl. c. ix.) but that Judas might, if he pleased, have abstained from betraying Christ.  But God foretold it, because he foresaw clearly the future perversity of his disposition.  Calmet.

 

--- See above, (xiii. 18.) one of the principal passages of Scripture relative to the treachery of Judas, in which the traitor's crime had been predicted.

 

[†]  V. 12.  Cum essem, cum eis, &c.  He speaks, says S. Chrys. as man, wV anqrwpoV dialegetai.  hom. pa. p. 480.

 

--- Ibid. nisi filius perditionis, ei mh, &c. nisi, it is not, alla, sed.

 

--- Non perdom, that is, says S. Chrys. in the same place, quantum in me erit, non perdam . . . non me impellente, vel relinguente: quod si spontè resiliant, non ex necessitate traham.  ei de af eautwn apodhdwsi, proV anagkhn ouc elkw.  S. Aug. Quomodo diabolus intravit in cor Judæ, non intraret, nisi ille locum daret.



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13 And now I come to thee; and these things I speak in the world, that they may have my joy filled in themselves. 14 I have given them thy word, and the world hath hated them, because they are not of the world; as I also am not of the world.

Ver. 14.  He tells his Father the reason why the world hated them, because they were not of the world.  By generation, indeed, they were of the world; but by regeneration, they were not of the world.  Thus they became like to himself, being born again of that Holy Spirit, by whose all powerful operation, he took upon himself the form of a servant.  But although they were not of the world, still was it necessary that they should remain in the world; therefore he continues, I ask not that thou wouldst take them out of the world.  S. Aug. tract. 107. in Joan.


15 I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from evil. 16 They are not of the world, as I also am not of the world. 17 Sanctify them in truth. Thy word is truth. 18 As thou hast sent me into the world, I also have sent them into the world.

Ver. 18.  As thou hast sent me into the world, I also have sent them into the world.  He speaks of that mission, which agreed with him, as man, and become man for the salvation of mankind, to which also the apostles, and their successors were to co-operate, as the ministers and instruments of Christ, by virtue of their mission from him.  Wi.

 

--- For the same intent as Christ himself was sent, were the apostles sent also: whence S. Paul says, God was in Christ reconciling the world to himself, and he has placed in us the word of reconciliation.  2 Cor. v. 19.  Glossarium.


19 And for them do I sanctify myself, that they also may be sanctified in truth.

Ver. 19.  And for them do I sanctify myself†.  S. Aug. expounds it, I sanctify them, who are my members, in myself.  The interpretation of S. Chrys. and S. Cyril, seems preferable, that to sanctify in the style of Scriptures, is oftentimes the same as to offer up a sacrifice: so the sense here is, I sacrifice, and offer up myself on the cross for them and all mankind.  Wi.

 

--- By this Christ shews, that he sanctified the apostles, by sanctifying himself; because they are the members of his body.  S. Aug. tract. 107. in Joan.

 

--- Or, according to S. Chrys. I offer myself up to be the victim in their behalf.  For victims, and whatever is dedicated to God, are called holy.  He, their head, was offered up, and they also are immolated, according to that of the apostle, Rom. xii.  Exhibit your members a living sacrifice, holy, &c.  S. Chrys. hom. lxxxi. in Joan.

 

[†] V. 19. Sanctifico meipsum. Quid est hoc, says S. Aug. (tract. 108.) nisi eos in meipso Sanctifico, quoniam membra ejus sunt? S. Chrys. (hom. pb. p. 484) Offero tibi Sacrificium, prosferw soi qusian. S. Cyril says the same, l. xi. in Joan. p. 989.

20 And not for them only do I pray, but for them also who through their word shall believe in me; 21 That they all may be one, as thou, Father, in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me.

Ver. 20.  After having prayed for his apostles in particular, he now begins to pray for all that would afterwards, by their preaching, believe in his name; (S. Aug. tract. 109. in Joan.) and by this he likewise comforts his disciples, shewing them, that they would prove the instruments of the salvation of others.  S. Chrys. hom. 80. in Joan.

 

--- This divine prayer of Jesus Christ is a great comfort to all Christians; it is introduced in the holy Canon of the Mass, before the consecration, as here it was made just before his visible sacrifice on the cross.  B.


22 And the glory which thou hast given me, I have given to them; that they may be one, as we also are one:

Ver. 22.  The glory which thou gavest me, I have given to them.  S. Chrys. expounds this of the power of working miracles: S. Aug. rather understands the glory of heaven, which he had given, prepared, and designed to give them in heaven.  This seems to be the sense by the 24th verse, where he says, Father, I will that where I am, they also whom thou hast given me, may be with me.  Wi.


23 I in them, and thou in me; that they may be made perfect in one: and the world may know that thou hast sent me, and hast loved them, as thou hast also loved me. 24 Father, I will that where I am, they also whom thou hast given me may be with me; that they may see my glory which thou hast given me, because thou hast loved me before the creation of the world. 25 Just 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 made known thy name to them, and will make it known; that the love wherewith thou hast loved me, may be in them, and I in them.

Ver. 26.  I will make thy name known to them, by giving them, by means of the Holy Ghost, a perfect knowledge.  For if they know Thee, they will likewise know that I am not different from Thee, but thy own well begotten Son.  S. Chrys. hom. lxxxi. in Joan.


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