The prayer was spoken aloud (v. 1), and thus was not only a prayer, but a source of comfort to those who heard it (v. 13), and by its preservation a means of faith and life to all (xx. 31). He had taught by action (xiii.) and by discourse (xiv.—xvi.); now He teaches by prayer. No doubt it was spoken in Aramaic, and we have here also, as in the discourses, no means of determining how far the Greek version preserves the very words, how far only the substance, of what was spoken. We must take it reverently as it has been given to us, and we shall find abundant reason for believing that on the one hand it quite transcends even the beloved disciple's powers of invention; on the other that there is nothing in it to make us doubt that this report of it is from his pen. "It is urged that the triumphant elevation of this prayer is inconsistent with the Synoptic account of the Agony. But the liability to fluctuations of feeling and emotion is inherent in humanity, and was assumed with His manhood by Him Who was perfect man" (Sanday). "All human experience bears witness in common life to the naturalness of abrupt transitions from joy to sadness in the contemplation of a supreme trial. The absolute insight and foresight of Christ makes such an alteration even more intelligible. He could see, as man cannot do, both the completeness of His triumph and the suffering through which it was to be gained" (Westcott). The three characteristics of the Gospel, simplicity, subtlety, and sublimity, reach a climax here. Bengel calls this chapter the simplest in language, the profoundest in meaning, in the whole Bible. All is natural, for it is a son speaking to a father; all is supernatural, for the Son is the Lord from heaven.

The place where these words were spoken is not stated. If the view taken above (xiv. 31) is correct, they were spoken in the upper room, after the company had risen from supper, in the pause before starting for the Mount of Olives (xviii. 1). Westcott thinks that "the upper chamber was certainly left after xiv. 31," and that as "it is inconceivable that chap. xvii. should have been spoken anywhere except under circumstances suited to its unapproachable solemnity," these would best be found in the Temple Courts. Here was the great Golden Vine, to suggest the allegory of the Vine (xvi. 1-11), and "nowhere could the outlines of the future spiritual Church be more fitly drawn than in the sanctuary of the old Church." It is perhaps slightly against this attractive suggestion, that surroundings so rich in meaning would probably have been pointed out by a writer so full of feeling for dramatic contrasts and harmonies as the writer of this Divine Epic (comp. iii. 2, iv. 6, xx. 22, xiii. 30, xviii. 1, 3, 5, 28, 40, xix. 23—27, 31-42).

1-5. THE PRAYER FOR HIMSELF.

The Son was sent to give to men eternal life, which consists in the knowledge of God. This work the Son has completed to the glory of the Father, and therefore prays to be glorified by the Father.

1. éπápas. As before the raising of Lazarus (xi. 41), Jesus looks heavenwards in calm confidence as to the issue (xvi. 33). The attitude is in marked contrast to His falling on His face in the garden (Matt.

xxvi. 39). Eis T. oup. does not prove that He was in the open air: comp. Acts vii. 55; Luke xviii. 13.

πάτερ. This is His claim to be heard: the prayer throughout is the prayer of a son. Comp. Abba, Father' in Mark xiv. 36, and see Lightfoot on Gal. iv. 6. For j pa see on ii. 4 and xii. 23. S. John loves to mark each great crisis in Christ's life: this is the last.

Soğaσov. By His return to glory (v. 5); so that His human nature might share the Divine attributes, and thus glorify the Father by continuing with higher powers in heaven the work which He has completed on earth. Comp. Phil. ii. 9—11. The tone from the first is one of triumph.

2. Kalws Swκas. Even as thou gavest (iii. 35) Him authority (i. 12) over all flesh. The authority was given once for all (v. 27), and is the reason for the petition in v. 1. Iaoa σápέ is a Hebraism not used elsewhere in this Gospel. Comp. Matt. xxiv. 22; Luke iii. 6; Acts ii. 17; Rom. iii. 20, &c. Fallen man, man in his frailty, is specially meant; but the Second Adam has dominion also over 'all sheep and oxen, yea, and the beasts of the field, the fowl of the air, and the fish of the sea.' Ps. viii. 7, 8. In the following texts 'all flesh' includes the brute creation; Gen. vi. 19, vii. 15, 16, 21, viii. 17, ix. 11, 15, 16, 17; Ps. cxxxvi. 25; Jer. xxxii. 27, xlv. 5. Once more, therefore, Jewish exclusiveness is condemned. The Messiah is King of 'all flesh,' not of the Jews only. For the casus pendens comp. vi. 39, vii. 38, xv. 2. Note the change from neut. sing. to masc. plur. in what follows: in order that all that Thou hast given Him, He should give to them eternal life. Believers are given to Christ as a united whole; they earn eternal life as individuals: comp. v. 24, i. 11, vi. 37.

3. aurη dé. But the life eternal (just mentioned) is this: 'is' not 'will be' (see on iii. 36, v. 24, vi. 47, 54); and 'is this' means 'this is what it consists in' (iii. 19, xv. 12). The truth of man's religion depends on his conception of God. For va after ouros comp. vi. 29, 39, 49, 50, xv. 12; 1 John iii. 11, 23, v. 3; 2 John 6.

ἵνα γινώσκουσιν. The present indicative after ἵνα is surprising, but not very rare in late Greek: comp. 1 Cor. iv. 6; Gal. iv. 17: Winer, p. 362. The future is comparatively common; Gal. ii. 4. There is no need to give va a local as distinct from a final meaning in such constructions; 'where' or 'in which case' instead of 'in order that.' The meaning is rather 'that ye may continue to recognise, as you do now.' But ywwσкovσ, though adopted by Tischendorf and Tregelles, is rejected by Westcott and Hort, who retain yvwokwow with Alford and the Revisers. (Westcott and Hort adopt doeɩ for dwon in v. 2.) It is the appropriation of the knowledge that is emphasized: hence ywvwoкew, not eidéval. Comp. Wisd. xv. 3. For aλnivóv see on i. 9, iv. 23: the only true God' is directed against the many false, spurious gods of the heathen. This portion of the truth the Gentiles signally failed to recognise.

öv άπ. 'I. Xp. Him whom thou didst send (see on i. 33),-Jesus Christ; or, Jesus as Christ. This portion of the truth the Jews failed to recognise. But the words are not without difficulty, even when we insert the 'as;' and the run of the Greek words is rather against the insertion of 'as.' If 'Christ' were a predicate and not part of the proper name we should expect 'Jesus, whom Thou didst send, as Christ.' Probably in this verse we have the substance and not the exact words of Christ's utterance. That He should use the name 'Jesus' here is perhaps improbable; that He should anticipate the use of Jesus Christ' as a proper name is very improbable; and the expression 'the true God' is not used elsewhere by Christ and is used by S. John (1 John v. 20). We conclude, therefore, that the wording here is the Evangelist's, perhaps abbreviated from the actual words.

4. ¿dó§aoa. I glorified Thee on the earth, having perfected. In confident anticipation Christ looks back from the point when all shall be accomplished, and speaks of the whole work of redemption as one act. The A.V. is very capricious throughout this chapter, rendering aorists as perfects and perfects as aorists. Comp. vv. 6, 8, 18, 21, 22, 23, 25, 26. For SéSwкas see on iii. 35: Christ did not choose His work for Himself. The iva indicates God's purpose in giving it.

5.

This and v. 4 are parallels: 'I Thee glorified on earth; glorify Me Thou in heaven;' the pronouns being placed side by side for emphasis. Καὶ νῦν means 'now that all is completed ;' and παρὰ σεαυτῷ 'side by side with Thee, in fellowship with Thee.' The imperfect, exov, implies continual possession. The following great truths are contained in these two verses; (1) that the Son is in Person distinct from the Father; (2) that the Son, existing in glory with the Father from all eternity, working in obedience to the Father on earth, existing in glory with the Father now, is in Person one and the same.

6-19. THE PRAYER FOR HIS DISCIPLES.

6-8. The basis of the intercession;-they have received the revelation given to them. The intercession itself begins v. 9.

6. pavéρwoa. See on i. 31. The manifestation was not made indiscriminately, but to persons fitted to receive it. Sometimes the Father is said to 'give' or 'draw' men to Christ (v. 24, vi. 37, 44, 65, x. 29, xviii. 9); sometimes Christ is said to 'choose' them (vi. 70, xv. 16) but it is always in their power to refuse; there is no compulsion (i. 11, 12, iii. 18, 19, xii. 47, 48). For TεTηрηкav see on viii. 51: the notion is that of intent watching. For τὸν λόγον and τὰ ῥήματα (v. 8) see on iii. 34.

7. yvwкav. They have recognised and therefore know (v. 42, vi. 69, viii. 52, 55, xiv. 9) that the whole of Christ's work of redemption in word and act was in its origin and still is (elσív) of God.

8. ἔγνωσαν. ἐπίστευσαν. They recognised that His mission was Divine (see on xvi. 28): they believed that He was sent as the Messiah, They had proof of the one; the other was a matter of faith.

9-19. The intercession for the disciples based on their need.

9. 'For them who have believed I, who have laboured to bring them to this belief, am praying; for the world I am not praying.' 'Eyw, αὐτῶν and κόσμου are emphatic. Περί indicates the subject of the petition: for pwrŵ see on xiv. 16. Of course this does not mean that Christ never prays for unbelievers; v. 23 and Luke xxiii. 34 prove the contrary: but it is for the chosen few, in return for their allegiance, that He is praying now. He could not pray for unbelievers that they should be kept (v. 11) and sanctified (v. 17), but that they should be converted and forgiven.

10. Tà quá. All things that are Mine are Thine and Thine are Mine. This does not refer to persons only; it continues and also amplifies or σol eiov. The double mode of statement insists on the perfect union between the Father and the Son: what follows shews the perfect union between Christ and believers. Christ is glorified in them as the vine in its branches and fruit: they are the vehicles and monuments of the glory (1 Thess. ii. 20). Aedó§aoμal, 'I have been and still am glorified.'

11-16. In vv. 6-8 the disciples' acceptance of Christ is given as the basis of intercession for them: here another reason is added,their need of help during Christ's absence. This plea is first stated in all simplicity, and then repeated at intervals in the petition. Note the simple and solemn coupling of the clauses.

11. TάTEρ άyle. The expression occurs here only; but comp. Rev. vi. 10; 1 John ii, 20 and v. 25. The epithet agrees with the prayer ἁγίασον αὐτούς (v. 17), ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι (ν. 19). God has given His name (see on i. 12) to Christ to reveal to His disciples; and Christ here prays that they may be kept true to that revelation of the Divine character. And even as (kaows) the Father and Son are one in the possession of the Divine nature, so the disciples are to be kept one by the knowledge of it. Comp. Rev. ii. 17, xxii. 4.

12. rýpovv. The imperfect expresses Christ's continual watching. 'Eyú is emphatic: I kept them while I was with them; but now do Thou keep them.' Mark the change to púλağa, I guarded: this is the protection which is the result of the watching.

ó viòs T. áπwλeías. The phrase occurs twice in N.T.; here of Judas, and 2 Thess. ii. 3 of the man of sin.' See on xii. 36 and comp. TÉKVα ȧTOλeías (Is. lvii. 4), viòs lavárov (2 Sam. xii. 5). The connexion between ἀπώλετο and ἀπολείαs cannot easily be shewn in English. Ἡ Ypapý refers to Ps. xli. 9: see on x. 35, xiii. 18, xii. 38.

13. νῦν δέ. But now. Hitherto He has been with them to guard them, but now He is going away: and He is praying thus aloud in order that His words may comfort them when they remember that before He went He consigned them to His Father's keeping. Comp. xi. 42. For τ. χαρὰν τ. ἐμήν see on viii. 31.

14. ey Sés. I, in emphatic opposition to the world, have given them the revelation of Thee; and the world hated them. The aorist

expresses the single act of hate in contrast to the gift which they continue to possess. These are the two results of discipleship; Christ's protection with the gift of God's word and the world's hate.

15. K т. Tоvηрoû. From the evil one: comp. 1 John ii. 13, 14, iii. 12, and especially v. 18, 19. The world and the Gospel are regarded as in ceaseless opposition in S. John's writings, and the evil one is 'the ruler of this world' (xii. 31, xvi. 11). Just as Christ is that in which His disciples live and move, so the evil one is that out of which (ek) He prays that they may be kept. Believers are ev т dλnowų, ev τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ (1 John v. 20): but the world ἐν τῷ πονηρῷ κεῖται. In 1 John iv. 4 we have the opposite mode of statement; Christ is in believers and the evil one is in the world. All these passages seem to shew that Toù Tоvnрoû must be masculine.

16. What was stated in v. 14 as the reason for the world's hate is repeated as the introduction to a new petition for not merely protection but sanctification.

17. ȧyíaoov. Sanctify or consecrate. It expresses God's destination of them for their work and His endowment of them with the powers necessary for their work. The word is used of God's consecration of Jeremiah, Moses, and the Chosen People (Jer. i. 5; Ecclus. xlix. 7, xlv. 4; 2 Macc. i. 25). This prayer has been called "the Prayer of Consecration." The Truth in which they are consecrated is the whole Christian revelation, the new environment in which believers are placed for their sanctification; just as a sickly wild plant is strengthened and changed by being transplanted into a garden. For ὁ λόγος σós see on viii. 31: God's revelation as a whole is meant, not any single utterance or collection of utterances: see on iii. 34.

19. Christ does for Himself that which He prays the Father to do for His disciples. In x. 36 He speaks of Himself as consecrated by the Father; set apart for a sacred purpose. But only thus far is the consecration of Christ and of His disciples the same. In them it also implied redemption and cleansing from sin; and in this sense aytása is frequently connected with kalapigw (2 Cor. vii. 1; Eph. v. 26; 2 Tim. ii. 21; Heb. ix. 13). The radical meaning of the word is not separation, as is sometimes stated, but holiness, which involves separation, viz. the being set apart for God. In O. T. consecration is a ritual act; in N. T. a spiritual act, the consecration of the heart and will to God. 'Ev dλnoela, in truth and reality, not in mere name, is different from év T aλnoeia in the Truth (see on v. 17). As a Priest consecrated by the Fath. 36) He consecrates Himself as a Sacrifice (Eph. v. 2), and thereby obtains a real internal consecration for them through the Paraclete (xvi. 7).

20-26. THE PRAYER FOR THE WHOLE CHURCH.

Christ having prayed first for the Author of salvation, and then for the instruments of the work, now prays for the objects of it. The limitation stated in v. 9 is at an end: through the Church He prays for the whole race of mankind (v. 21).