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17. Jesus Prays

These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: 2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. 3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. 4 I have glorified thee on the earth: I have finished the work which thou gavest me to do. 5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. 6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. 7 Now they have known that all things whatsoever thou hast given me are of thee. 8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. 9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. 10 And all mine are thine, and thine are mine; and I am glorified in them. 11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. 12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. 13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. 14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 16 They are not of the world, even as I am not of the world. 17 Sanctify them through thy truth: thy word is truth. 18 As thou hast sent me into the world, even so have I also sent them into the world. 19 And for their sakes I sanctify myself, that they also might be sanctified through the truth. 20 Neither pray I for these alone, but for them also which shall believe on me through their word; 21 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 may believe that thou hast sent me. 22 And the glory which thou gavest me I have given them; that they may be one, even as we are one: 23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. 24 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. 25 O righteous 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 declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

21. That all may be one. He again lays down the end of our happiness as consisting in unity, and justly; for the ruin of the human race is, that, having been alienated from God, it is also broken and scattered in itself. The restoration of it, therefore, on the contrary, consists in its being properly united in one body, as Paul declares the perfection of the Church to consist in

believers being joined together in one spirit and says that apostles, prophets, evangelists, and pastors, were given, that they might edify and restore the body of Christ, till it came to the unity of faith; and therefore he exhorts believers to grow into Christ, who is the Head, from whom the whole body joined together, and connected by every bond of supply, according to the operation in the measure of every part, maketh increase of it to edifcation,
(Ephesians 4:3, 11-16.)

Wherefore, whenever Christ speaks about unity, let us remember how basely and shockingly, when separated from him, the world is scattered; and, next, let us learn that the commencement of a blessed life is, that we be all governed, and that we all live, by the Spirit of Christ alone.

Again, it ought to be understood, that, in every instance in which Christ declares, in this chapter, that he is one with the Father, he does not speak simply of his Divine essence, but that he is called one as regards his mediatorial office, and in so far as he is our Head. Many of the fathers, no doubt, interpreted these words as meaning, absolutely, that Christ is one with the Father, because he is the eternal God. But their dispute with the Arians led them to seize on detached passages, and to torture them out of their natural meaning, in order to employ them against their antagonists. 124124     “Et les ont tirees hors dc leur simple sens pour s’en servir contre les adversaires.” Now, Christ’s design was widely different from that of raising our minds to a mere speculation about his hidden Divinity; for he reasons from the end, by showing that we ought to be one, otherwise the unity which he has with the Father would be fruitless and unavailing. To comprehend aright what was intended by saying, that Christ and the Father are one, we must take care not to deprive Christ of his office as Mediator, but must rather view him as he is the Head of the Church, and unite him with his members. Thus will the chain of thought be preserved, that, in order to prevent the unity of the Son with the Father from being fruitless and unavailing, the power of that unity must be diffused through the whole body of believers. Hence, too, we infer that we are one with the Son of God; 125125     “Avec le Fils de Dieu.” not because he conveys his substance to us, but because, by the power of his Spirit, he imparts to us his life and all the blessings which he has received from the Father.

That the world may believe. Some explain the word world to mean the elect, who, at that time, were still dispersed; but since the word world, throughout the whole of this chapter, denotes the reprobate, I am more inclined to adopt a different opinion. It happens that, immediately afterwards, he draws a distinction between all his people and the same world which he now mentions.

The verb, to believe, has been inaccurately used by the Evangelist for the verb, to know; that is, when unbelievers, convinced by their own experience, perceive the heavenly and Divine glory of Christ. The consequence is, that, believing, they do not believe, because this conviction does not penetrate into the inward feeling of the heart. And it is a just vengeance of God, that the splendor of Divine glory dazzles the eyes of the reprobate because they do not deserve to have a clear and pure view of it. He afterwards uses the verb, to know in the same sense.


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