John 17

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 9 2 8 0 0 CHAPTER XVII) Introductory Remarks on Chapter 17) I. Its Close Connection with the Preceding Discourses) The apostle John himself indicates this connection when he combines the discourse and the prayer in the words: These things spoke Jesus, and he lifted up his eyes to heaven and said. The prayer may be viewed as the consummation of the discourses. It shows that the firm and solid basis for all the grounds of comfort, admonitions, and predictions is in heaven. It links all the promises to the throne of God. Here all is certain.

The chapter contains not one conditional sentence.) II. Its Unique Character) Is this prayer a model for our prayers? In a certain sense it is; for example, this prayer indicates that the glory of God should be the purpose of our petitions; also, it shows that we should pray not only for ourselves but also for others.) Nevertheless, in an even deeper sense, this prayer of the great Highpriest, Jesus Christ, can never become a model for our prayers. It is altogether unique. Of this prayer Jesus never said, After this manner you must pray. It is unique in the following respects:) A.

Its Author is the second person of the Trinity, who has assumed the human nature (17:5).) B. It is addressed to Christ s own holy and righteous Father, the first person of the Trinity (17:1, 5, 11, 21, 24, 25; cf. 1:18; 3:16; 20:17).) 1 1 2 8 0 “tw://bible.?id=40.6.12|AUTODETECT|” C. It does not contain a single confession of sin; rather, the exact opposite. The prayer is characterized by the Son s consciousness of perfect obedience to the will of the Father (17:4). Contrast this with the prayer which Jesus taught his disciples to pray 7 1 -1 9 0 “tw://bible.?id=40.6.12|AUTODETECT|” Matt. 6:12) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 D. This prayer contains requests rather than petitions. See on 11:22.) III. Its Parts) The prayer is one. The mission of Jesus Christ and of his followers on earth, unto the glory of God, is the theme throughout. Yet, though the prayer reveals a wonderful unity, a unity so organic and real that commentators are not agreed as to where one part ends and another begins, three movements are discernible.

First, Jesus makes request with respect to himself (verses 1 5; according to others: 1 8); secondly, with respect (chiefly) to the apostles (verses 6 19; according to others: 9 19); thirdly, with respect to the Church Universal (verses 20 26).) ) 17:1 5) 17 1 These things spoke Jesus, and he lifted up his eyes to heaven and said, Father, the hour has arrived; glorify thy Son in order that the Son may glorify thee, 2 even as thou hast given him authority over all flesh, that��212�� to all whom thou hast given him he might give everlasting life. 3 And this is everlasting life, that��213�� they should know thee, the only true God, and Jesus Christ whom thou didst send. 4 I glorified thee on the earth, having accomplished the work which thou gavest me to do. 5 And now, Father, glorify thou me in thine own presence with the glory which I had with thee before the world existed. ) ) 17:1. These things spoke Jesus, and he lifted up his eyes to heaven and said, Father, the hour has arrived.) 1 1 2 8 0 “tw://bible.?id=44.7.55|AUTODETECT|” The fact that Jesus lifted up his eyes to heaven does not prove that he and his disciples were outside 7 1 -1 9 0 “tw://bible.?id=44.7.55|AUTODETECT|” Acts 7:55) 1 1 -1 9 0 0 ). In all probability the little group was still in the Upper Room (see on 14:31). To lift up the eyes to heaven was the common posture in prayer, and very proper too, inasmuch as the One who is addressed has his Throne in heaven.) 1 1 2 8 0 “tw://bible.?id=40.16.21|AUTODETECT|” The expression, The hour has arrived shows once more that Jesus is conscious of the fact that for every event in the mighty drama of redemption (yes and for every event that ever takes place in history) there is a stipulated moment in the eternal decree (see also on 2:4; 7:6, 8, 30; 8:20; 12:23; 13:1; and Vol. I, p. 46). It is clear from the context that Jesus was thinking of the hour of his death not only but of the entire consummation of his earthly ministry: death, resurrection, ascension, and coronation, his entire going to the Father. In the thought of Jesus, suffering and consequent glory go together 7 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” Matt. 16:21) 1 1 -1 9 0 “tw://bible.?id=40.20.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.19|AUTODETECT|” 20:19) 1 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” 26:28) 1 1 -1 9 0 “tw://bible.?id=40.26.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.29|AUTODETECT|” 29) 1 1 -1 9 0 0 ). Christ s death was of such a character that his resurrection, ascension, and coronation had to follow; hence, the hour refers to all four. This was not the first time that Jesus had referred to this hour. The difference was that previously he had said that it had not yet arrived, now it had arrived (cf. 7:30; 8:20).) 1 2 2 8 0 0 This hour was the moment of crisis. It was the hour in which the Son of man would terminate his labors by rendering the one and only atoning sacrifice for the sin of mankind; the hour of fulfilling prophecies, types, and symbols; the hour of triumph over the prince of the world; the hour of dismissing the old and of ushering in the new dispensation.) Jesus continues: Glorify thy Son in order that the Son may glorify thee. The meaning is: Grant that by means of my entire going to thee (death, resurrection, ascension, coronation) I may be glorified, and thou mayest be glorified by me. Jesus is glorified when the radiance of his attributes is displayed. Surely, in the cross of Christ and also in the crown we see this glory. In the cross, viewed as the culmination and climax of the entire work of redemption by which he saves his people, the Son manifests his perfect obedience, his infinite love for sinners, and his power over the prince of this world.

This obedience, love, and power reflects glory on himself. So does also the saved multitude s gratitude for the gift of everlasting salvation. That this aspect of glory is not forgotten is clear from the immediately following verse: & that to all whom thou hast given him he might give everlasting life. Not only the cross, however, but also the crown, viewed as the reward upon his suffering, displays his glory. That this too is in the mind of Christ is clear from verse 5. For the concept glory see also on 1:14.) 1 1 2 8 0 “tw://bible.?id=19.2.7|AUTODETECT|” But why does Jesus say, Glorify thy Son? We answer, because in that word, Thy Son there is a wonderful plea. The Father loves the One who is his only-begotten Son. He loves him with a love that is infinitely deep and tender, a love from eternity. Surely, he will grant the request of his own, only-begotten Son! Moreover, being the Son, was he not the rightful heir? And had not the Father given ever so many promises to the Son? 7 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” Ps. 2:7) 1 1 -1 9 0 “tw://bible.?id=19.72.15|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=19.72.15|AUTODETECT|” 72:15) 1 1 -1 9 0 “tw://bible.?id=19.84.4|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=19.84.4|AUTODETECT|” 84:4) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” 110:1) 1 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” 118:22) 1 1 -1 9 0 “tw://bible.?id=19.118.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.118.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=10.7.12-10.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.7.12-10.7.14|AUTODETECT|” II Sam. 7:12 14) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 When Jesus adds, that the Son may glorify thee, he shows that his prayer is not a selfish prayer. Jesus wants to be glorified in order that by means of this glory he may glorify the Father. The cross and the crown reveal not only the Son s but also the Father s virtues. All the divine attributes come to full expression here. From among them all let us single out just one: the Father s righteousness. Had he not been righteous, he certainly would not have delivered up his only-begotten Son.

Again, had he not been righteous, he would not have rewarded the Son for his suffering. And also, by means of the praises of the saved multitude, the Father (as well as the Son) is glorified.) 2. Even as thou hast given him authority over all flesh that to all whom thou hast given him he might give everlasting life.) 1 1 2 8 0 “tw://bible.?id=66.5.9|AUTODETECT|” When the Father, by bestowing upon the Son the power to save his people and by rewarding him for this task, glorifies him, this action is in harmony with the gift to the Son of authority over all flesh. This is clear from the fact that those who are saved are gathered from every tribe, tongue, people, and nation, as is the consistent teaching of the Gospel according to John (hence, of Christ himself). See on 1:13, 29; 3:16; 10:16; cf. ) 7 1 -1 9 0 “tw://bible.?id=66.5.9|AUTODETECT|” Rev. 5:9) 1 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” . The phrase all flesh is a Hebraism, indicating all people. It emphasizes man s weakness, as he is by nature. Not only are the elect gathered out of all the nations, but in order to gather them Jesus actually has received authority over everybody, without exception. See ) 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” 28:18) 1 1 -1 9 0 0 . The human race is a unit. In order to save some (out of every nation) the One who saves them must have absolute authority over all. (For the meaning of the term flesh in John s Gospel see also Vol. I, p. 84, footnote 32. For the meaning of authority see also on 1:12; 10:18.)) 1 1 2 8 0 0 That the scope and design of the atonement is, nevertheless, limited is clear from the words, that to all whom thou hast given him he might give everlasting life. See also on 6:37, 39, 44; 10:29. Jesus is thinking of all those who have been given to him in the eternal decree of election. For the meaning of everlasting life see on 1:4; 3:16.) 1 1 2 8 0 “tw://bible.?id=52.1.9|AUTODETECT|” 3. And this is everlasting life, that they should know thee, the only true God, and Jesus Christ whom thou didst send. The everlasting life by means of which both the Father and the Son are glorified manifests itself in the true knowledge of the Sender and of the Sent. Verse 3 does not give a definition of everlasting life, but shows how it reveals itself and how wonderful it is. To know the Father and Jesus Christ (for he is the only way to the Father; see on 14:6) refers not to merely abstract knowledge, but to joyful acknowledgment (see on 1:10) of his sovereignty, glad acceptance of his love, and intimate fellowship with his person (through Scripture, that is, through his Word to us; and through prayer, that is, through our word to him). Note the words, the only true God 7 1 -1 9 0 “tw://bible.?id=52.1.9|AUTODETECT|” I Thess. 1:9) 1 1 -1 9 0 0 ), not the figment of Jewish imagination, which tried to worship a Father who had not revealed himself in the Son; nor the object of pagan worship, which was directed to the creature rather than to the Creator; but the Father as revealed in the Son. For the concept Jesus, as the One sent from above see on 3:17, 34; 5:36, 37; 8:18, 27, 29 (cf. 1:5). Note also the full title Jesus Christ (as in 1:17). When one experiences everlasting life, he has fellowship with God in his only-begotten Son, who as the Christ or Anointed (set apart and qualified for his task) is Jesus, the Savior.) 1 1 2 8 0 “tw://bible.*?id=60.2.9|AUTODETECT|” 4. I glorified thee on the earth, having accomplished the work which thou gavest me to do. In sharp contrast with the wicked world, represented by the Jewish leaders, Jesus is able to say that he (the pronoun I is emphatic) glorified the Father. To do the will of his Father had been his chief delight (4:34; 5:30; 6:38; 8:50). He had accomplished the mission which the Father had assigned him. He had brought this task to its predestined goal.

He had fulfilled and finished it (see on 4:34). To be sure, historically speaking, he had not yet suffered on the cross, but he has a right to speak as if also this suffering has already been endured, so certain is it that he will endure it! It must have given comfort to the disciples to hear Jesus say in his prayer that in the accomplishment of the mission to save sinners the Father is glorified! In this work all his glorious excellencies are displayed most radiantly 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Pet. 2:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 5. And now Father, glorify thou me in thine own presence with the glory which I had with thee before the world existed.) 1 1 2 8 0 “tw://bible.?id=50.2.7|AUTODETECT|” Here the thought of verse 2 is resumed. Jesus is again requesting that the Father glorify him. This time he is thinking especially of the reward upon his mediatorial work. He yearns to go home to his Father. The erstwhile glory which had been his delight before the foundation of the world (orderly universe; see Vol. I, p. 79, footnote 26, meaning 1) had never been absent from his mind. Throughout his ministry of suffering he, the Man of Sorrows, longed to regain that which he, in the interest of sinners, had voluntarily surrendered 7 1 -1 9 0 “tw://bible.?id=50.2.7|AUTODETECT|” Phil. 2:7) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” ). To return again to the very presence of the Father so as to be face to face with him is what he now requests. See on 1:1. In this connection ) 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” immediately occurs to the mind: For the joy that was set before him he endured the cross. The meaning is that he endured the cross in order that he might exchange it for the crown.��214�� For the meaning of the preposition ���� in the phrase in thine own presence see on 14:23, footnote 168. It is hardly necessary to add that in this yearning for future glory (17:5) or for future joy 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” ) there was not even a trace of vulgar selfishness (cf. 17:1). To be sure, whatever God does he does for his own glory, and Jesus is God! Even in his mediatorial capacity it is the divine person who is speaking his words and performing his deeds. Nevertheless, when we remember that God is love, that (according to the Fourth Gospel) the persons in the Holy Trinity glorify one another, and that the glory and the joy of the exalted Mediator includes also this element that he ever lives to make intercession for those who draw near unto God through him 7 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” Heb. 7:25) 1 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” ), the problem has been solved. Here in 17:5 the Son is looking forward to the glory of rejoicing in the joy of his saved people, the very people whose salvation he (together with the Father and the Spirit) had planned from eternity, before the world existed. God ever delights in his own works. The Son glories in the Father s glory, and rejoices in the joy of all the redeemed. When they sing, he sings! 7 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” Zeph. 3:17) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 ) 17:6 19) 6 I have manifested thy name to the men whom thou gavest me out of the world; thine they were, and thou gavest them to me, and they have kept thy word. 7 Now they have come to acknowledge that all things which thou hast given me are from thee; 8 for the words which thou gavest me I have given them, and they received them, and really acknowledged that I came from thee; and they believed that thou didst send me. 9 I am making request for them; not for the world am I making request, but for those whom thou hast given me, for they are thine. 10 And all things are thine, and thine are mine, and I am glorified in them. 11 And now I am no longer in the world, but they are in the world, and I am coming to thee. Holy Father, keep them in thy name which thou hast given me, in order that they may be one, even as we are one. 12 While I was with them, I kept them in thy name which thou hast given me; I have guarded them, and not one of them perished but the son of perdition, in order that the scripture might be fulfilled. 13 But now I am coming to thee; and these things I speak in the world, in order that they may have my joy made full in themselves. 14 I have given them thy word; and the world has hated them because they are not of the world, even as I am not of the world. 15 I do not make request that��215�� thou shouldest take them out of the world, but that��215�� thou shouldest keep them from the evil one. 16 They are not of the world, even as I am not of the world. 17 Consecrate them in the truth; thy word is truth. 18 Just as thou didst send me into the world, so have I also sent them into the world. 19 And for their sake I consecrate myself, in order that they also may be truly consecrated. ) ) 17:6. I have manifested thy name to the men whom thou gavest me out of the world.) 1 1 2 8 0 “tw://bible.?id=40.11.27|AUTODETECT|” There is a fine, organic transition between the request with reference to himself and the request with reference to the disciples. The development of the one request into the other is natural and very gradual, like the colors of the rainbow which seem to blend where they touch. The glory of Jesus is the salvation of his followers. So, directing his attention to his work for them the Son declares that to them he has manifested or made known the Father s name. For the meaning of the verb manifested see on 21:1. The Son is the Father s Exegete (see on 1:18).

Apart from him no one ever gets to know spiritual matters in their real, inner essence and value. The Father s name that is, the Father himself, as he displays his glorious attributes in the realm of redemption is not appreciated apart from the words and works of the Son 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 “tw://bible.?id=46.2.14|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=46.2.14|AUTODETECT|” I Cor. 2:14) 1 1 -1 9 0 0 ). This knowledge concerning the Father means everlasting life (see on 17:3).) 1 2 2 8 0 0 Not to everyone was this name made known; only to those who in the eternal decree of election had been given (hence, subsequently drawn) to the Son by the Father (see on 6:37, 39, 44; cf. 17:9, 24). Out of the world (see on 15:19) they had been chosen by the Father as a gift to the Son. Probably the best commentary is that which is found in The Canons of Dort (First Head of Doctrine, Article 7, my translation):��216��) Now election is the immutable purpose of God, whereby, before the foundations of the world were laid, he has, according to the most free goodpleasure of his own will, of mere grace, chosen out of the whole human race, fallen by its own fault from its primeval integrity into sin and destruction, a certain number of persons, neither better nor more deserving than others but with them involved in a common misery, unto salvation in Christ; whom even from eternity he had appointed Mediator and Head of all the elect and the foundation of salvation; and therefore he has decreed to give them unto him to be saved & ) 1 1 2 8 0 “tw://bible.?id=46.13.5|AUTODETECT|” Jesus continues: Thine they were, and thou gavest them to me. He is thinking of all the elect, but here particularly of the disciples who are with him in the Upper Room, as verse 12 shows. By virtue of the divine decree these men belonged to the Father. In order that this eternal counsel might become effective in their lives, they had been given to Jesus, sothat he by means of his atoning sacrifice might save them. The fruit upon his labor is stated in these words of tender affection: and they have kept thy word. For the meaning of keeping God s (hence, Christ s) word see on 8:51.

It should be noted that the same Master who just a moment ago when he addressed his disciples had pointed out the weakness of their faith (16:31, 32), now in addressing the Father has not a word to say with reference to this condition of imperfection. As the real Highpriest, whose heart is filled with love for his own, he simply describes these men of little faith within a few hours all would forsake him, and one would deny him! as those who have kept the Father s word (have guarded his precepts). Truly, love takes no account of evil 7 1 -1 9 0 “tw://bible.?id=46.13.5|AUTODETECT|” I Cor. 13:5) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 7, 8. Now they have come to acknowledge that all things which thou hast given me are from thee; for the words which thou gavest me I have given them, and they received them, and really acknowledged that I came from thee; and they believed that thou didst send me.) As all of the concepts contained in this sublime passage have occurred previously, we shall not again explain them, but simply paraphrase the whole and give the proper references. What Jesus meant was this:) As a result of the words which I spoke to them and which I had received from thee, these men have come to acknowledge that whatever thou hast given me the radiance of thy glory reflected in myself, my words, and my works is from thee. My words (utterances), which thou gavest me and I gave to them, they received (believed and kept); and they acknowledged with genuine acknowledgment that I came from thee, from thy very presence, sothat in my entire mission I truly represent thee; yes, they believed that thou didst commission me. ) 1 1 2 8 0 “tw://bible.?id=40.11.27|AUTODETECT|” Passage with references: Now they have come to acknowledge (see on 1:10) that all things which thou hast given me are from thee 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 0 ); for the words which thou gavest me I have given them (see on 3:11, 32; 8:28, 38; 12:49; 14:10), and they received them, and really acknowledged that I came from thee (see on 1:12; 16:30); and they believed (see on 1:8; 3:16; 8:30, 31a) that thou didst send me (see on 3:17, 34; 5:36, 37; 8:18, 27, 29; 9:7; cf. 1:5).) 1 2 2 8 0 0 Note also that there is very little difference between the verbs to acknowledge and to believe. Although it is true that the first verb stresses the idea of true knowledge, while the second emphasizes that of trust, yet this knowledge is not abstract but vital, personal experience; and this trust is no mere emotion but is based on joyful and genuine acceptance of certain basic truths concerning God as revealed in Christ. See also on 7:17, 18 (elements in Christian experience).) 9. I am making request for them; not for the world am I making request, but for those whom thou hast given me, for they are thine.) 1 1 2 8 0 “tw://bible.?id=45.8.34|AUTODETECT|” It is with reference to (����) the elect that Jesus is making request, in order that the full merits of his redemption may be applied to them, namely, to the given ones (see on 6:37, 39, 44; 17:6). It is for these given ones that he lays down his life (see on 10:11, 14); hence, it is also for them for them alone that he makes (is constantly making) this request. See also ) 7 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” Rom. 8:34) 1 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” Heb. 7:25) 1 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” 9:24 ; and ) 7 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” I John 2:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 All this is particular, not universal.��217�� Nevertheless, the prayer of the Highpriest looks beyond the men who were in the Upper Room that night, as is clear from verses 20 and 21. It is wrong, moreover, to say (as is sometimes done) that Jesus prayed only for believers. Rather, he prayed for all his people, also for those who as yet did not believe in him, but were going to accept him by true faith later on (again, see verses 20, 21), as the result of sovereign grace.) 1 1 2 8 0 “tw://bible.?id=45.8.29|AUTODETECT|” However, the prayer for spiritual safeguarding, sanctification, and glorification (see on 17:11, 15, 17, 24) is not for those who until the end of their life basely reject the Savior. The words, Not for the world am I making request are very clear. Between the purpose of the atonement and the purpose of Christ s Highpriestly prayer, there is perfect agreement. And this oneness of divine purpose includes also the decree. In fact, that eternal counsel is the basis of all that follows. Hence, we read, for they (the given ones) are thine (by virtue of election from eternity).

Not all were given. Jesus did not die for all. He did not pray that the saving merits of the cross might be applied to all. Here the logic is perfect. We are reminded of the unbreakable chain 7 1 -1 9 0 “tw://bible.*?id=45.8.29|AUTODETECT|”

Rom. 8:29) 1 1 -1 9 0 “tw://bible.*?id=45.8.30|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=45.8.30|AUTODETECT|”

30) 1 1 -1 9 0 0

): For, whom he foreknew, he also foreordained to be conformed to the image of his Son & and whom he foreordained, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. All those and only those! who were foreknown and foreordained unto salvation reach heaven at last! (On the other hand, the Gospel must be earnestly proclaimed to all; Christ s death is sufficient for all; God draws his people from among all the nations of the world; he exercises authority over all; and is glorified in all.)) 1 2 2 8 0 0

10. And all my things are thine, and thine are mine.) Jesus is making request with reference to the disciples because they belong not to him alone but also to the Father. It is natural to expect that the Father will cherish that which belongs both to himself and to his beloved Son! So in verse 9 Jesus said, I am making request concerning them (i.e., concerning those given to me) & for they are thine. He now adds that this double ownership pertains to whatever the Son possesses.) 1 1 2 8 0 “tw://bible.*?id=45.8.28|AUTODETECT|”

Note that he says not only, And all my things are thine, but also and thine are mine. This last statement is astounding. It makes sense only if the Father and the Son are one in essence (cf. 10:30). For a creature to say to the Creator or even for a believer to say to God All my things are thine, is not marvelous. But for any one lower than God to add, All thy things are mine, would require explanation. Even this last statement is true in the sense that to him that loves God all things work together for good 7 1 -1 9 0 “tw://bible.*?id=45.8.28|AUTODETECT|”

Rom. 8:28) 1 1 -1 9 0 “tw://bible.*?id=46.3.21|AUTODETECT|”

; cf. ) 7 1 -1 9 0 “tw://bible.*?id=46.3.21|AUTODETECT|”

I Cor. 3:21) 1 1 -1 9 0 0

). But Jesus has in mind not only the fact that all things promote his glory, but also that he is actually the owner of all and as such has authority over all (cf. 17:2). The One who is here addressing the Father is the same One who was face to face with the Father from eternity (17:5). All things in the entire universe belong both to the Father and to the Son. Hence, what is of interest to the One is of interest to the Other. This is the reason why Jesus is able to pray so fervently for his disciples. They are his, his very own. Hence, he loves them. But whatever is his, is also the Father s. This mutual ownership implies mutual interest, and this mutual interest assures mutual action.) 1 1 2 8 0 “tw://bible.*?id=50.4.1|AUTODETECT|”

It is very difficult perhaps even impossible to make any clearcut distinction in this connection between Jesus as Mediator and Jesus as the eternal Son of God. The character of the ownership may differ (by virtue of his eternal generation and position all things naturally belong to Jesus as Son of God; by virtue of his office, all things have been given to him as Mediator); its scope does not differ. Moreover, whether we view him as Mediator between God and man, or as the eternal Son of God, in either case the I that speaks is the same. Nevertheless, when Jesus adds, And I am glorified in them, he is thinking primarily of the glory which he as Mediator (who is here speaking as if he had already completely finished his task) derives from the salvation of his disciples. The graces which adorn those who have been drawn out of the darkness and into the light reflect his redeeming love and power. Surely, if Paul can call the church at Philippi my joy and crown 7 1 -1 9 0 “tw://bible.*?id=50.4.1|AUTODETECT|”

Phil. 4:1) 1 1 -1 9 0 “tw://bible.*?id=52.2.20|AUTODETECT|”

), and can speak of the brethren at Thessalonica as our glory and our joy 7 1 -1 9 0 “tw://bible.*?id=52.2.20|AUTODETECT|”

I Thess. 2:20) 1 1 -1 9 0 0

), and this because these congregations display the fruits of his work, Jesus all the more has a right to say that in all things particularly, in those who from eternity are his own he is glorified.) 1 1 2 8 0 “tw://bible.*?id=23.6.3|AUTODETECT|”

11. And now I am no longer in the world, but they are in the world, and I am coming to thee. Jesus here speaks as if Calvary is past; so certain is Calvary! In his thought he is even now on his way to the Father. With this ideal standpoint as a basis for his request, Jesus makes mention of the fact that, as far as his own visible presence is concerned, he is leaving the disciples behind in a wicked world. Hence, the request follows very naturally: Holy Father, keep them in thy name which thou has given me. The wicked world is contrasted here with the holy Father. The power of the latter is surely more than sufficient to offset the influence of the former. Being holy, the Father is exalted far above the creature 7 1 -1 9 0 “tw://bible.*?id=23.6.3|AUTODETECT|”

Is. 6:3) 1 1 -1 9 0 0

that Holy One is the all-glorious One), particularly above the creature s sin. Jesus makes an appeal to the moral and spiritual qualities which characterize the Father, and by virtue of which he is the cause of these same qualities (however dimly present) in the hearts of believers. He asks the Father to stand guard (see also on 8:51) over these men, and to keep under his divine surveillance whatever might harm them spiritually. He asks that they be kept in the Father s name, his revelation by means of words and works in the sphere of redemption, the very revelation which Jesus had transmitted to them and they had accepted (17:6, 8). And the purpose of this keeping is: in order that they may constantly be one, even as we (are one). The meaning of this much disputed passage is, after all, rather clear if it be seen in the light of its context.

Jesus is not requesting that some day all denominations may become one mammoth-denomination (however excellent church-union may be when it can be achieved without sacrificing any basic principle). When he offered this prayer, there were no denominations. Neither is he praying that in some vague manner the essential (or ontological) oneness of the Father and the Son may be duplicated in the lives of the disciples (true though it be that the mystic union between believers and Christ results from and is a reflection of the relation between the persons of the Holy Trinity). The meaning, as we see it, is this: Jesus requests that the disciples may constantly (note the force of the durative present subjunctive) be one in their stand over against the world; in other words, that they may remain united in love and in the defence of the truth, just as also the Father and the Son are constantly one .& and here we probably expect to read: in their relation to the world, in all their outgoing works ; but Jesus, knowing that this unity is even deeper, means & one in essence. True, the logic here requires that unity of cooperation be meant. Well, that is meant, but more also.

In God the unity of essence is basic to the unity of manifestation (the ontological trinity lies back of the economic trinity). That nothing less than unity of essence is indicated follows from 17:21; see on that passage; see also on 10:30.��218��) 1 3 2 8 0 0 12. While I was with them, I constantly kept them in thy name which��219�� thou hast given me. That is, during his entire ministry, by means of his teaching and by means of his miracles, Jesus had fulfilled his task as the good shepherd of the sheep. Thus from day to day he himself had kept them, holding before them constantly the things which he had heard from the Father (the Father s name which had been given to Jesus; see on verse 11) and I guarded them, and not one of them perished but the son of perdition, in order that the scripture might be fulfilled.) By means of this constant spiritual keeping Jesus had guarded his own, having protected them against apostasy. The result had been: not one of them perished. When Jesus says, And not one of them perished but the son of perdition, he does not mean that with the exception of Judas all those whom the Father had given to the Son had been guarded.

He certainly does not intend to convey the thought that in the case of Judas he had failed miserably to carry out the assignment given to him. On the contrary, what we have here is another instance of abbreviated expression. See on 5:31. More fully stated what Jesus means is this:) And I guarded them, and not one of them perished. But the son of perdition did perish. However, far from proving that in this one instance the plan from eternity was defeated and prophecy left unfulfilled, this happened in order that the scripture might be fulfilled. ) 1 1 2 8 0 “tw://bible.?id=40.23.15|AUTODETECT|” The son of perdition 7 1 -1 9 0 “tw://bible.?id=40.23.15|AUTODETECT|” Matt. 23:15) 1 1 -1 9 0 “tw://bible.?id=53.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.3|AUTODETECT|” II Thess. 2:3) 1 1 -1 9 0 0 ) is the utterly lost one, designated unto perdition. That Judas was meant is clear from a comparison of passages: 6:71; 13:2, 18, 26, 30; 15:2, 6. Certainly, the Father, who is addressed here, knew who was meant; so did the Son; so did the readers of the Fourth Gospel. And that is sufficient. Whether every disciple in the Upper Room had also finally caught on that this man was Judas is not important in this connection. See, however, on 13:28, 29.) 1 16 2 8 0 0 Though, on the one hand, Judas was fully responsible, on the other hand, this deed was included in the divine decree from eternity, and in prophecy. See on 13:18. Hence, when the disciples hear Jesus speaking to the Father about the accomplishment of his task with respect to them, and the fulfilment of prophecy even in the case of the son of perdition, they are strengthened in their faith, and begin to realize that nothing and no one ever defeats the divine purpose! Thus, as Calvin so aptly remarks, that which might otherwise have caused feeble hearts to waver was taken away.��220�� See also on 16:1, 4.) 13. But now I am coming to thee; and these things I speak in the world, in order that they may have my joy made full in themselves.) Jesus is conscious of the fact that the hour has come that he must now depart from the earth and go to the Father. Here again, just as in verse 11, the meaning is not: I am coming to thee with a request, but (as also the immediate context indicates): I am leaving the world; hence, I am on my way to thee.

That this is the correct interpretation is also seen when this statement is compared with the one in verse 11. Note the sequence: I am no longer in the world.& I am coming to thee. ) Jesus is speaking these things in the world (or, as we would say, while still on earth; see Vol. I, p. 79, footnote 26, probable meaning 1; see also on 21:25) in order that the disciples may possess in full measure the joy which he imparts. See on 15:11; cf. 14:27. Certainly, the thoughts expressed in the immediately preceding context would have the effect of filling to the very brim their cup of spiritual joy. They would now be able to sing the first century a.d. equivalents of lines which have endeared themselves to our hearts:) I am in my Father s keeping (cf. 17:11)) Also:) That soul, though all hell should endeavor to shake,) I ll never, no never, no never forsake (cf. 17:12a)) And:) How firm a foundation, ye saints of the Lord,) Is laid for your faith in his excellent word! (cf. 17:12b).) 14.

I have given them thy word, says Jesus. He himself has given to these men an abiding (note the tense) and incomparable gift, namely, the Father s own word, his message. See on 17:6, 8. That word fills the heart with joy unspeakable and full of glory (see 17:13b). But it also has another effect: And the world hated them because they are not of the world, even as I am not of the world. It would be entirely superfluous to give any further explanation of these words.

There is nothing new in what Jesus is here saying. It has been said before. See on 15:19, 20. The new and very comforting element is this, that what Jesus had previously said to them he now says about them, to the Father. What a joy must have streamed into the hearts of these men to hear their Master say with reference to themselves, They are not of the world. But it must have taken all of that comfort to offset the terrible truth: And the world hated them.

Not so much what the disciple thinks or speaks or does (taken by itself) causes wicked men to hate them, but what (by means of his attitudes, words, and deeds) he proves himself to be turns them into persecutors. The world hates the disciple because he is so totally different. He is not of the world, just as also Jesus does not belong to (has not derived his character from) the world.) 15. I do not make request that thou shouldest take them out of the world, but that thou shouldest keep them from the evil one.) For the verb to make request see on 11:22. On the surface, one might have expected that the mention of the intense hatred which the disciples would have to endure from the side of the world would have been followed by a request that the Father remove them from the world. Yet, Jesus refuses to make this request.

The reason is that the disciples have a task to perform. The nature of that task is not clearly indicated here, not even in verse 18, unless we take that passage in connection with all that precedes it. It was, however, clearly indicated in 15:27: And you must also testify, because you have been with me from the beginning (see on that verse). Naturally, therefore, Jesus cannot now pray that the witnesses be removed!) What he does request is this, that the Father keep the disciples from the evil one, or from evil. Both translations are possible. We prefer the former, for the following reasons:) (1) Again and again, during this night, Jesus has spoken about Satan, the prince of this world (12:31; 13:27; 14:30; 16:11): that he would be cast out; that he had entered into Judas; that he was on his way; and that he had been judged.

Judas had fallen a prey to the evil one. Why, then, is it unreasonable to suppose that Jesus would pray that the others might be protected against the wiles of Satan?) 1 1 2 8 0 “tw://bible.?id=62.5.18|AUTODETECT|” (2) ) 7 1 -1 9 0 “tw://bible.?id=62.5.18|AUTODETECT|” I John 5:18) 1 1 -1 9 0 0 is, to a certain extent, a parallel passage. Here the keeping has as its result, that the evil one does not touch the man who is born of God.) 1 1 2 8 0 0 (3) It is almost impossible to suppose that Jesus, in speaking of keeping his (and the Father s) own, was not thinking of the allegory of the shepherd watching over and guarding his sheep. Hence, 10:29 occurs to the mind immediately. Now the enemy referred to in 10:29 is definitely personal; it is not just evil in general, but Satan, the false prophet, the persecutor, etc. Hence, also here in 17:15 we think of the evil one, Satan.) 1 1 2 8 0 “tw://bible.?id=40.4.1|AUTODETECT|” (4) The fact that back of all sinister influences stands Satan himself, sothat it is especially against him that the believer needs protection is the prevailing New Testament view (both in the teaching of Jesus and in that of the apostles); see in addition to the passages listed under (1) and (2) above, also: ) 7 1 -1 9 0 “tw://bible.?id=40.4.1|AUTODETECT|” Matt. 4:1) 1 1 -1 9 0 “tw://bible.?id=40.13.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.19|AUTODETECT|” 13:19) 1 1 -1 9 0 “tw://bible.?id=40.13.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=40.13.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 1 1 -1 9 0 “tw://bible.?id=43.13.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.2|AUTODETECT|” 13:2) 1 1 -1 9 0 “tw://bible.?id=44.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.3|AUTODETECT|” Acts 5:3) 1 1 -1 9 0 “tw://bible.?id=47.12.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.7|AUTODETECT|” II Cor. 12:7) 1 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” Eph. 2:2) 1 1 -1 9 0 “tw://bible.?id=49.4.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.27|AUTODETECT|” 4:27) 1 1 -1 9 0 “tw://bible.?id=49.6.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.11|AUTODETECT|” 6:11) 1 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=52.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.18|AUTODETECT|” I Thess. 2:18) 1 1 -1 9 0 “tw://bible.?id=59.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.4.7|AUTODETECT|” Jas. 4:7) 1 1 -1 9 0 “tw://bible.?id=60.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.8|AUTODETECT|” I Peter 5:8) 1 1 -1 9 0 “tw://bible.?id=66.12.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.3|AUTODETECT|” Rev. 12:3) 1 1 -1 9 0 “tw://bible.?id=66.20.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.2|AUTODETECT|” 20:2) 1 1 -1 9 0 0 .��221��) 1 17 2 8 0 0 16. They are not of the world, even as I am not of the world. Here the thought of verse 14 is repeated. See on 15:19, 20. The difference is that it is now no longer a dependent clause but a sentence that stands by itself. Literally, we read: Of the world they are not, even as I am not of the world.

All the emphasis is, accordingly, on this phase which both begins and ends the sentence, namely, of the world. In connection with what precedes we may now interpret the entire request as follows: Grant that these disciples may not enter the domain of Satan, for they definitely do not belong to his domain. They are thine and mine; they do not belong to the wicked world. ) 17. Sanctify them in the truth; thy word is truth. Here is the positive side of the request. It is as if Jesus said, Not only keep them from the evil one, but also consecrate them in the truth.

Keep them from the one, and confirm them in the other. ) In the original the adjective holy (in the expression Holy Father, verse 11) and the verb to sanctify are derived from the same root. Hence, by combining these two ideas one might translate: Holy Father, make them holy in the truth. More fully stated, the verb here employed means to set apart from the world by actual sanctification of life, sothat in heart and mind, in thought, words, and deeds, one begins to live more and more in accordance with the law of God.) This sanctification can take place only if the entire personality is desirous of being governed by the truth; i.e., by God s redemptive revelation in Christ, as the ultimate standard of life and doctrine. This truth is embodied in Christ, in him alone. He is the truth (see on 14:6). However, the word of the Father, which had been given to the disciples, must be the source of truth for these men when Jesus is no longer personally with them.

That word is truth. It is wholly infallible. Without it the work of sanctification is entirely impossible. Jesus requests, therefore, that the Father may cause these men, in an ever increasing degree, to love that word, and to live according to the truth of God revealed in this message which they had received from him, and which he, in turn, had received from the Father.) 18. Just as thou didst send me into the world, so have I also sent them into the world.) Jesus is still thinking of the word, the message of redemption in Christ to the glory of God. It is in this connection that he makes a double comparison; that is, between the Father as Sender and himself as Sender; and between himself as Sent and the disciples as having been sent.

The two comparisons blend into one idea, which is this: just as the Father has sent Jesus into the world with a message, so also Jesus has sent the disciples into the world with a message. The message, moreover, is the same, that of redemption in Christ.) By comparing the present passage with verse 20 it becomes clear that here in verse 18 Jesus is thinking particularly of the little company of eleven men whom he is addressing. They had been divinely commissioned. They had received a charge, a task with the authority to carry it out. They had been made Christ s apostles (a term which has the same root as the verb which is used in this verse). For the term world as here used see Vol.

I, p. 79, footnote 26, meaning 4 (in all probability).) 19. And for their sake I consecrate myself, in order that they also may be truly consecrated ones. If the disciples are going to perform their task in a worthy manner, they must offer themselves up willingly. Basic to this is the consecration of Christ for their sake (for the meaning of the preposition see on 10:11). Although the verb in verses 17 and 19 is the same, there seems to be a slight difference in meaning. With reference to Christ it cannot indicate a gradual process of spiritual cleansing (a dying to sin and increasing in every spiritual virtue).

It must refer to his self-offering (cf. 1:29), more precisely, to his self-dedication to the sacred task for which he had been set apart by the Father, namely, the task of rendering active and passive obedience, thereby obtaining for his people (and here particularly, for his disciples) complete salvation, which also includes that work of the Holy Spirit whereby they are consecrated. See on 10:36. Hence, one act of consecration (that of the Highpriest) is intended to produce another (that of the disciples). Jesus offers himself willingly in order that the disciples may be truly (not merely ceremonially or outwardly) set apart and qualified for the exalted task of proclaiming the Gospel to a world lost in sin; in other words, in order that they may be truly consecrated persons .) The nature of the task assigned to the disciples is set forth in 15:27 (see on that passage). The disciples must testify, sothat those given to the Son by the Father may be brought in, and God may receive all the glory.) ) 17:20 26) 20 Neither concerning these only do I make request, but concerning those also who believe in me through their word, 21 that��222�� they all may constantly be one; even as thou, O Father, art in me, and I in thee, that��222�� they also may constantly be in us, in order that��222�� the world may believe that thou didst send me. 22 And the glory which thou hast given me I have given them, in order that they may constantly be one even as we are one. 23 I in them and thou in me, in order that they may become perfectly one, in order that the world may acknowledge that thou didst send me and lovedst them even as thou lovedst me. 24 Father, I desire that they also, whom thou has given me, be constantly with me where I am,��223�� in order that they may gaze on my glory which thou hast given me, for thou lovedst me before the foundation of the world. 25 O righteous Father, though the world has not acknowledged thee, yet I have acknowledged thee; and these men have come to acknowledge that thou didst send me; 26 and I made known to them thy name, and I will make it known, in order that the love with which thou hast loved me may be in them, and I in them. ) ) 17:20. Neither concerning these only do I make request, but concerning those also who believe in me through their word.) In this, the third division of the prayer, Jesus makes request for the Church Universal.

Even in the verses that have preceded we found statements so general in character that, as far as their form and contents were concerned, they were applicable not only to the eleven but also to others. It was only in the light of the entire context (particularly, in the light of the key-passage which we are now discussing, 17:20) that we viewed them as having reference (at least mainly) to the apostles. But engraved upon the breastplate of the great Highpriest are the names not only of those chosen out of the tribes of Israel but also of those drawn from the world of heathendom. In addition to the sheep that are led out of the fold of the Jews there are also other sheep (see on 10:16; cf. 3:16). All must become one flock, with one shepherd (see on 17:21). Because of the resemblance in phraseology between the last statement of 10:16 and 17:21a it is hard to believe that this distinction (between Jews and Gentiles) was completely absent from the mind of the Lord when he spoke the words of 17:20.) But although that distinction may have influenced the form and sense of the present request, it is not exactly what is meant by the present passage.

Nor is it entirely correct to say (as is often done) that Jesus is differentiating here between two groups, namely, on the one hand, those already saved, and on the other, those who were going to be saved through their word. Strictly speaking, the distinction is between the eleven, on the one hand, and on the other, all those who are brought to genuine faith in Jesus Christ through their word. Some had already been gathered by them (see on 4:38). In times to come (down through the entire new dispensation) ever so many others were going to be converted through their word and the word of those who were to follow them. The eye of Jesus scans the centuries, and presses to his loving heart all his true followers, as if they had all been saved even at this very moment. Also here, in the third division of the prayer, the standpoint of the prayer is ideal, viewing future events as if they had already happened.) For the distinction between requesting and asking see on 11:22.

Literally what Jesus requested was: Neither concerning (note the preposition) these only do I make request, but also concerning the ones believing through their word in me. The form of the expression believing in me indicates that genuine faith is meant, the fruit of saving grace (as has been shown in connection with 8:30, 31a; see also on 1:8; 3:16).) 1 1 2 8 0 “tw://bible.?id=49.2.20|AUTODETECT|” The means that is used in order to bring about faith is, as always, the word (their word, not as if they had invented it, but because they heard it, accepted it, preach it), the message of salvation 7 1 -1 9 0 “tw://bible.?id=49.2.20|AUTODETECT|” Eph. 2:20) 1 1 -1 9 0 “tw://bible.?id=44.4.4|AUTODETECT|” ). It is when the Spirit applies this Word to the heart that a person obtains faith unto salvation, faith in the person of Jesus Christ and in the facts of redemption which center in him. Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.4.4|AUTODETECT|” Acts 4:4) 1 1 -1 9 0 “tw://bible.?id=45.10.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.14|AUTODETECT|” Rom. 10:14) 1 1 -1 9 0 “tw://bible.?id=45.10.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.10.15|AUTODETECT|” 15) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 The contents of the request for the Church Universal is stated in the next verse:) 21. That they all may constantly be one even as thou, O Father (art) in me, and I (am) in thee, that they also may be in us, in order that the world may believe that thou didst send me.) Carrying upon his heart all the members of the Church Universal, those born and those not yet born, and viewing them all as already really existing, Jesus prays that spiritually they may all be (and may all continue to be) one. See on 17:11. What in verse 11 was the purpose of a request is here the request itself: the unity of all believers.) 1 1 2 8 0 “tw://bible.?id=62.4.8|AUTODETECT|” The unity for which Jesus is praying is not merely outward. He guards against this very common misinterpretation. He asks that the oneness of all believers resemble that which exists eternally between the Father and the Son. In both cases the unity is of a definitely spiritual nature. To be sure, Father, Son, and Holy Spirit are one in essence; believers, on the other hand, are one in mind, effort, and purpose. See also on 17:22, 23. These two kinds of unity are not the same. Nevertheless, there is a resemblance. God is love. What is true with respect to each divine attribute holds also with respect to love: it constitutes the very essence of God 7 1 -1 9 0 “tw://bible.?id=62.4.8|AUTODETECT|” I John 4:8) 1 1 -1 9 0 0 ). Now it is exactly in loving one another that the oneness of all believers comes to expression (cf. 13:34; 15:12, 17). Hence, we now understand how Jesus can say & that they may all be one, even as thou, O Father (art) in me, and I (am) in thee. ) 1 5 2 8 0 0 Moreover, there is more here than a mere comparison between the oneness of all God s children, on the one hand, and the oneness of the persons of the Holy Trinity, on the other. The latter is not merely the model; it is the foundation of the former; it makes the former possible. Only such men as have been born from above, and are in the Father and in the Son, are also spiritually one, and offer united opposition to the world.) Now this oneness of all believers which, in turn, has its root in their oneness with the Father and the Son, and which is patterned after (but not identical with) the oneness which exists eternally between these two divine persons, has as its glorious purpose that the world may believe that thou didst send me. When believers are united in the faith and present a common front to the world, they exert power and influence. When they are torn asunder by strife and dissension, the world (ethical sense: mankind in need of salvation) will not know what to make of them, nor how to interpret their so-called testimonies. Believers, therefore, should always yearn for peace, but never for peace at the expense of the truth, for unity which has been gained by means of such a sacrifice is not worthy of the name.) When believers show in their lives that they have been with the Lord, their actions and attitudes, which speak even louder than words, will point to Christ as the source of their moral and spiritual strength.

Thus, those on the outside, who formerly despised the Christ, will begin to think highly of him! When this changed thinking on the part of men who heretofore belonged to the world is applied to their hearts by the Holy Spirit, they will believe that the wonderful stories anent the character and mission of Jesus Christ are really true. The world will then believe that thou didst send me. For the meaning of Jesus as the One sent by the Father see on 3:17, 34; 5:36, 37; 8:18, 27, 29; 9:7; cf. 1:5.) 22, 23. And the glory which thou hast given me I have given them, in order that they may constantly be one even as we are one. I in them and thou in me, in order that they may become perfectly one, in order that the world may acknowledge that thou didst send me and hast loved them even as thou lovedst me.) When believers are in Christ (cf. that they also may be in us, verse 21), then Christ is in them.

This is their glory. By the glory which thou hast given me Jesus refers to the fact that the Father manifested himself in the Son ( thou in me, verse 21). By I have given them he means that he (i.e., Jesus) manifested himself in the lives of believers. To be able to say, Christ only, always, living in us, is their glory.) 1 1 2 8 0 “tw://bible.?id=62.3.2|AUTODETECT|” Believers become partakers of Christ, and in that sense, of the divine nature 7 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” I John 3:2) 1 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 “tw://bible.?id=58.12.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.10|AUTODETECT|” Heb. 12:10) 1 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” II Pet. 1:4) 1 1 -1 9 0 0 ). The glory which Jesus gives to believers means that they have become one plant with him; that he cannot be conceived of apart from them; that he is the source of all the blessings which they will ever receive; and that they, in turn, earnestly desire and strive to do everything to please him.) 1 1 2 8 0 0 When God dwells in the Son, and he (through the Spirit) dwells in those who have placed their trust in him, then, naturally, these believers become partakers of all the riches that are in Christ: pardon, righteousness, love, joy, knowledge, wisdom, etc. And when all the members of the Church Universal have become partakers of these blessings, the Church, of course, will be one, just as Father and Son are one (see on verse 21). And this is the very reason why Christ gave all this glory to believers, namely, in order that they may become perfectly one .) 1 1 2 8 0 “tw://bible.?id=49.1.22|AUTODETECT|” The oneness for which Christ makes request is more than an ethical unity. It is a oneness so intimate, so vital, so personal that it is patterned after, and based on, the relations which exist between the persons of the Holy Trinity: it is a oneness not only of faith, hope, and love but of life itself. Together, believers constitute one Body, of which Christ is the exalted (organic and ruling) Head. Cf. ) 7 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” Eph. 1:22) 1 1 -1 9 0 “tw://bible.?id=49.1.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.1.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=49.4.4-49.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.4-49.4.6|AUTODETECT|” 4:4 6) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 The Church, thus united by means of Word and Spirit, exerts a powerful influence upon the world. In speaking of this influence Jesus virtually repeats��224�� the words of verse 21 (see on that verse), and then adds: & and lovedst them even as thou lovedst me. Hence, the additional purpose which Jesus has in mind when he prays for oneness is that the world may regard it to be the product of the Father s love, a love which, barring differences in the objects loved, is the same as that which the Father has for the Son. For a discussion of the possible difference in meaning of verbs meaning to love see on 21:15 17.) 24. Father, I desire that they also, whom thou hast given me, be with me where I am, in order that they may gaze on my glory which thou hast given me, for thou lovedst me before the foundation of the world.) Can anything equal the ineffable tenderness of this final request? Father (see on 1:14), I desire & it is my pleasure, my delight. ��225�� This type of desiring is not weaker than willing.

It is useless to object to the translation I desire of the A.R.V. and the R.S.V., and to say that I will of the A.V. is better.��226�� The Greek ���� as here used, combines the delight element in the verb I desire with the deliberation and determination element in the verb I will.) The desire of Jesus is: that they also whom thou hast given me, be constantly with me where I am. A strictly literal translation might be: that which thou hast given me, I desire that where I am, also they be constantly with me. This sounds rather awkward in English. Nevertheless, this more literal translation must not be ignored. It brings out one point, namely, the Highpriest s deeply rooted love for his own, viewed first as a unit (that which), then severally (they), just as in 17:2, for in the original this clause is placed at the very beginning of the sentence, for the sake of emphasis.) This request puts a foundation under the promise of 14:3. Rather, the foundation was always there, but now it is revealed to the disciples in the Upper Room.

The Son requests that the Father cooperate with him in carrying out the promise which had been made to the disciples, and which is now extended so as to include all the given ones.) 1 1 2 8 0 “tw://bible.?id=47.3.18|AUTODETECT|” Jesus is fond of that expression: the given ones; see on 6:39; 17:2, 9, 11; cf. 6:44. From eternity they had been entrusted to him, in order that in time they might be the reward for his atoning sacrifice. Hence, he desires that all these given ones shall dwell forever in his immediate presence, in order that they may delight forever in the vision of the glory of God in Christ, a vision which begins here on earth 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 0 ), and reaches its climax in heaven.) 1 1 2 8 0 0 The glory of which Jesus speaks is his own. He calls it the glory which thou hast given me. The Son desires that all believers shall gaze forever (��������) on him, that is, on the radiance of his divine attributes as these are reflected in his exalted human nature (though, of course, they never become a part of that human nature) and in the transformed character, the inexpressible joy, the unquenchable love, and the perfect peace of all those who enter into the rest that remains for the people of God. This is the glory which the Father has given to the Son.) 1 1 2 8 0 “tw://bible.?id=19.17.15|AUTODETECT|” This vision of God in Christ is the transporting bliss of all the people of God. See ) 7 1 -1 9 0 “tw://bible.?id=19.17.15|AUTODETECT|” Ps. 17:15) 1 1 -1 9 0 “tw://bible.?id=19.27.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.27.4|AUTODETECT|” 27:4) 1 1 -1 9 0 “tw://bible.?id=19.90.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.90.16|AUTODETECT|” 90:16) 1 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” I John 3:2) 1 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” ; cf. also ) 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 “tw://bible.?id=66.21.23|AUTODETECT|” . As they gaze upon him, they, like perfect prisms, refract the light which beams forth from his glorious countenance, and show its exquisite beauty of color in lives wholly dedicated to him. Truly, the lamp of the new Jerusalem is the Lamb 7 1 -1 9 0 “tw://bible.?id=66.21.23|AUTODETECT|” Rev. 21:23) 1 1 -1 9 0 0 ).) 1 11 2 8 0 0 How blessed, Lord, are they who know the joyful sound,) Who, when they hear thy voice, in happiness abound!) With stedfast step they walk, their countenances beaming) With brightness of the light that from thy face is streaming;) Exalted by thy might from depths of desolation,) They praise fore er thy name, thy justice and salvation. ) Father of Jesus, Love Divine,) What rapture will it be,) Prostrate before thy throne to lie,) And gaze and gaze on thee! ) Like a sublime musical composition which, after having stirred the innermost depths of the soul, finally comes to rest in an unforgettable climax, so the final request of this touchingly beautiful prayer of the great Highpriest reaches its zenith of infinite tenderness in the words, & for thou lovedst me before the foundation of the world. ) 1 1 2 8 0 “tw://bible.?id=49.1.4|AUTODETECT|” It is natural and altogether fitting to regard this clause as a modifier of the immediately preceding clause.��227�� It was because the Father loved the Son from before the foundation of the world (i.e., from eternity) that he gave him this glory. Cf. 17:5 and ) 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 0 . For the verb to love and its chief synonym see on 21:15 17 (see the Chart on p. 498, which shows the exact verb which is used in each passage; also read the discussion for the meaning of this verb).) 1 6 2 8 0 0 25, 26. O righteous Father, though the world has not acknowledged thee, I have acknowledged thee; and these men have come to acknowledge that thou didst send me; and I made known to them thy name, and I will make it known, in order that the love with which thou hast loved me may be in them, and I in them.) The requests are ended. What follows in verses 25 and 26 may be considered the ground or plea upon which the final request (and in a sense, the entire prayer) is based. But it is even more than that. It breathes the spirit of confidence and assurance, the Son s conviction that the Father will hear him.) O righteous Father. Because the Father is righteous, he will certainly apply the full merits of the Son s redemption to the hearts and lives of the given ones.) Though the world has not acknowledged thee, yet I have acknowledged thee; and these men have come to acknowledge that thou didst send me.��228��) The acknowledgment by the disciples (see on 16:30) of the fact that Jesus was, indeed, the One sent by the Father (as also the acknowledgment of the Father by the Son) was all the more striking because it was in open defiance of the uncompromising opposition from the side of the wicked world (for the meaning of the latter term see on 1:10, 11; Vol.

I, p. 79, footnote 26, meaning 6). For the idea Jesus as the One who was sent by the Father see on 3:17, 34; 5:36, 37; 8:18, 27, 29; 9:7; cf. on 1:5.) I have acknowledged thee. This acknowledgment (for the verb employed see on 1:10) is elucidated by the clause, And I made known to them thy name, and will make it known. See on 17:6 for the meaning of the first clause; and for the meaning of the second, see on 16:12 15.) 1 1 2 8 0 “tw://bible.?id=45.5.5|AUTODETECT|” Jesus will declare the Father s name (his revelation in the sphere of redemption), in order that the infinite love with which the Father loved the Son may be shed abroad 7 1 -1 9 0 “tw://bible.?id=45.5.5|AUTODETECT|” Rom. 5:5) 1 1 -1 9 0 “tw://bible.?id=51.1.27|AUTODETECT|” ) in the hearts of the disciples (and, of course, in the hearts of all believers). And when both the Son and all those who place their trust in him are comprehended in the same love (namely, the Father s love), the Son himself will be living in them. See also on 17:23: I in them. This is the hope of glory, fully realized 7 1 -1 9 0 “tw://bible.?id=51.1.27|AUTODETECT|” Col. 1:27) 1 1 -1 9 0 0 ).) 1 43 2 8 0 0 Synthesis of Chapter 17) See the Outline on p. 260. The Son of God Committing Himself and His Disciples to the Father s Love and Care The Prayer of the Highpriest) I. For Himself: glorification (verses 1 5)) II. For His Immediate Disciples (verses 6 19):) A. Preservation) B. Sanctification) III.

For the Church at Large (verses 20 26):) C. United Contemplation of Christ s glory, in loving fellowship with him.) Although there is progress in the prayer, and although it does advance from one theme to the next as indicated, nevertheless, there are no definite boundaries between the three parts. So, for example, verse 24, which belongs to the prayer for the Church Universal, is also a request with respect to the Son himself, and with respect to the immediate disciples. The reason why there are no clearly-drawn dividing lines is because the interests of the one are also those of the other: so close is the unity between and among them.) Hence, the best (not perfect) way to represent the relation of the parts to each other is by means of three concentric circles. The mission and eternal destiny of Jesus Christ and his followers is the center of these circles. Jesus prays that, as a reward upon the accomplishment of his mission, he himself may be glorified, and that in connection with this the disciples, in carrying out their mission, may be kept and sanctified, and, together with all other members of the Church Universal, may abide everlastingly in his company, in order to gaze upon his glory.) The inner circle represents Christ s request with respect to himself.

The middle one represents his request for his immediate disciples, but includes constant references to himself (see verses 10, 11, 13, 16, 18, 19). Hence, the middle circle is larger than the inner one and includes the latter. The outer circle represents Christ s request for the Church Universal, but this is the largest circle of all, and includes the other two, as has already been shown.) Accordingly, we get this Diagram of the Contents of Chapter 17:) ) ) Contents of Circle 1 = verses 1 5; contents of circle 2 = verses 6 19; contents of circle 3 = verses 20 26.) The diagram is not perfect; for example, as has been shown in our exegesis, when the Son prays for himself, he is not forgetting his people!) We proceed now to the discussion of an entirely different circle, one that concerns not the form (division into parts) of this prayer but its contents. When love runs its full course, it represents a circle, as is very clear from the opening verse of chapter 17: Glorify thy Son in order that the Son may glorify thee. More fully stated this means: Do thou glorify thy Son in order that the Son may glorify thee. The glory which proceeds from the Father returns to him again, having done its work.

See also verses 4 and 5 for a similar circle.) Thus also when the love of God descends from heaven to dwell in the hearts of men, it should be returned to him again in the form of thanksgiving. Woe to the man who, having received blessings from the Lord, fails to return them in the form of praise and gratitude. Woe to the man who breaks the circle! The first chapter of Ephesians contains three complete circles. Try to find them.) This idea of love running its full course may be represented by the following:) Diagram of the Circle of Blessing and Thanksgiving:) ) ) Prominent in chapter 17 are the following: the Father, the Son, and believers (for the present we shall not distinguish between immediate disciples and all other followers of Christ in the Church Universal). In the background, but constantly present to the mind of the Son, as he prays, is the wicked world and its evil prince (verses 9, 16, 25).

Against these the disciples must be guarded.) Now, in a striking manner the Highpriestly Prayer brings out the oneness which characterizes these three: the Father, the Son, believers, the bond which unites them, their intimate fellowship with one another.) In the abstract six love-relationships are possible; as follows:) I (the Son) love thee Thou (the father) They (believers) ) (the Father) lovest me love me ) I love them (the believers) Thou lovest them They love thee ) ) ) Now, it is striking that in this chapter all six actually occur, though often, in the place of the term love, another verb is found, one which shows how this love makes itself felt. If that be borne in mind, we obtain the following:) Diagram of the Course of Love:) ) ) I love thee: I glorified thee on the earth (17:4) Thou lovest me: the love with which thou hast loved me (17:26b) They love me: they acknowledge that I came from thee (17:8c) ) I love them: I have manifested thy name to the men whom thou gavest me out of the world (17:6a) Thou lovest them: (thy) love & in them (17:26c) They love thee: and they have kept thy word (17:6d). ) ) ) ) ) 212 On 5�� see Vol. I, pp. 46, 52.) 213 On 5�� see Vol. I, pp. 45, 52.) 214) 1 1 2 8 0 “tw://bible.?id=58.12.2|AUTODETECT|” In my doctoral dissertation The Meaning of the Preposition ��� in the New Testament (submitted to Princeton Seminary, 1948) I have proved that the meaning of ) 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” cannot be, In exchange for the heavenly glory which he possessed from eternity, he endured the cross (the interpretation favored by several exegetes). On the contrary, the joy of which ) 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 “tw://bible.?id=58.12.1|AUTODETECT|” speaks is definitely future joy, which came when the race had been run 7 1 -1 9 0 “tw://bible.?id=58.12.1|AUTODETECT|” Heb. 12:1) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” ), and which included Christ s sitting down at the right hand of the throne of God 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 “tw://bible.?id=58.12.16|AUTODETECT|” b). With a view to obtaining this joy, Jesus paid the price of the cross with its shame; just as in ) 7 1 -1 9 0 “tw://bible.?id=58.12.16|AUTODETECT|” Heb. 12:16) 1 1 -1 9 0 0 with a view to obtaining the food, Esau paid the price of his birthright. The preposition has the same meaning in both instances.) 1 3 2 8 0 0 It is true, of course, that this future joy which was the reward upon his suffering was at the same time (though not exclusively) a return to that condition of glory (in the presence of the Father) which Jesus had possessed before the world existed. This is the thought expressed here in 17:5.) 215 On 5�� see Vol. I, pp. 46, 52.) 216 Years ago I served on a committee to which had been assigned the task of making a new and more faithful (close to literal) translation of the Canons. The committee requested me to do the actual work of translating. I translated from the Latin as found in P. Schaff, Creeds of Christendom, Vol.

III, pp. 550 580. In the course of the years the assignment was apparently forgotten by the authorizing body. Hence, this translation (though completed) has remained in my private file.) 1 1 2 8 0 “tw://bible.?id=42.23.34|AUTODETECT|” 217 This does not necessarily mean that Jesus never in any sense prayed for those who in their ignorance afflicted him (considered as a group). Did he not pray with reference to those who crucified him, in order that the thunderbolts of God s wrath might be held in abeyance? See ) 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 218 Attempts have been made repeatedly in the history of doctrine to sever the economic trinity from its metaphysical foundation. On the basis of Scripture all such attempts stand condemned. See H. Bavinck, The Doctrine of God (translated by William Hendriksen), Grand Rapids, Mich., 1951, pp. 317 321. See also L. Berkhof, Systematic Theology, Grand Rapids, Mich., fourth edition 1949, p. 83.) 219 I see no reason why the reading whom thou hast given to me as if Jesus is here referring to the disciples and not to the name should be substituted.

I disagree here with Lenski and others. The reading to which they give the preference is very weak. There are no internal grounds of sufficient weight to set aside the textual evidence. The established text makes excellent sense.) 220) How certain commentators are able to distil from this text (or from anything else) the idea that at one time Judas, too, possessed genuine faith is hard to understand.) Calvin comments beautifully, stressing the fact that neither God nor prophecy can be blamed for the sin of Judas. That disciple had not been compelled to sin. He sinned of his own accord.

Says Calvin:) Excidit Iudas, ut impleretur Scriptura. Caeterum perperam quispiam inde colligeret, defectionem Iudae Deo potius quam illi esse imputandam: quia necessitas ei ex vaticinio imposita fuerit. Neque enim rerum eventus ideo vaticiniis ascribi debet, quia illic praedictus fuerit & Fateor quidem nihil accidere nisi divinitus ordinatum: sed nunc tantum de Scriptura quaestio est, an eius praedictiones et vaticinia hominibus necessitatem afferant, quod iam falsum esse monstravi. Nec vero Christi consilium est, causam exitii Iudae in Scripturam transferre, sed tantum offendiculi materiam tollere voluit, quod infirmas animas concutere poterat (op. cit., pp. 318, 319).) 1 1 2 8 0 “tw://bible.*?id=46.9.19|AUTODETECT|”

221 I do not believe that the preposition � makes it necessary that a neuter must follow. In ) 7 1 -1 9 0 “tw://bible.*?id=46.9.19|AUTODETECT|”

I Cor. 9:19) 1 1 -1 9 0 0

the object after the preposition is personal.) 1 3 2 8 0 0

222 For the three instances of 5�� in verse 21 see Vol. I, pp. 47, 53.) 223 Or, more literally, Father, that which thou hast given me, I desire that where I am also they be constantly with me. ) 224 There is no essential differences between in order that the world may believe (verse 21) and in order that the world may acknowledge (verse 23).) 1 1 2 8 0 “tw://bible.*?id=40.1.19|AUTODETECT|”

225 On the distinction in meaning between ����, here used, and �������� see L.N.T., p. 286. According to that authority the former designates the will which proceeds from inclination; the latter, that which follows deliberation. The classic example of the two words used side by side, probably with that difference in meaning, is ) 7 1 -1 9 0 “tw://bible.*?id=40.1.19|AUTODETECT|”

Matt. 1:19) 1 1 -1 9 0 “tw://bible.*?id=49.1.11|AUTODETECT|”

. The fourth Gospel does not offer a sufficient number of examples to warrant any definite conclusion. The verb �������� is used only once (18:39). The verb ���� occurs in the following passages: 1:44; 3:8; 5:6, 21, 35, 40; 6:11, 21, 67; 7:1, 17, 44; 8:44; 9:27; 12:21; 15:7; 16:19; 17:24; 21:18 (twice), 22, 23. A careful examination of these passages would seem to indicate that, if any distinction can be made, it is the one which L.N.T. suggests. Cf. also H. Bavinck (op. cit., p. 342) on the noun ����� which he defines as the will of God based upon counsel and deliberation. He defines ������ the will of God as such, cf. ) 7 1 -1 9 0 “tw://bible.*?id=49.1.11|AUTODETECT|”

Eph. 1:11) 1 1 -1 9 0 0

counsel of his will. ) 1 5 2 8 0 0 A.R.V. American Standard Revised Version) R.S.V. Revised Standard Version) A.V. Authorized Version (King James)) 226 I do not share the objection of R. C. H. Lenski. Personal wishing or desiring is often expressed by the verb ����. See J. H. Moulton and G. Milligan, op. cit., p. 286 for numerous examples. When F. W. Grosheide, op. cit., p. 431 translates, Ik begeer, he is right.) 227 See R. C. H. Lenski on this passage, for a different interpretation.) 1 1 2 8 0 “tw://bible.?id=7.16.15|AUTODETECT|” 228 We translate ��� & ���: though & yet. It is best to regard this as a Semitism. Note, for example, the use of waw in ) 7 1 -1 9 0 “tw://bible.?id=7.16.15|AUTODETECT|” Judg. 16:15) 1 1 -1 9 0 0 . See L. Koehler, A Dictionary of the Hebrew Old Testament in English and German, Leiden, The Netherlands, and Grand Rapids, Mich., 1951, Vol. I, p. 246.) 1 1 2 8 0 0 )