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in t proverbs : [u but] > the time cometh, when I shall no more speak unto you in t proverbs, but I shall 4 shew you plainly of the Father. 26 € At that day ye shall ask in my over. 23. name : and I say not unto you, that I will pray the Father for you : 27 d for the Father himself loveth you, because ye . xlv. 21, have loved me, and e have believed that I 2 came out from li. 18 : svii.
e ver. 30. ch.
t render, parables.
render, the hour, or, an hour.
7, and mark the difference between the more knowledge, the more prayer in the command then and now,- that in my name of Jesus,' Lücke. “Knowledge bename is added.
gets prayer,' Bengel. The approaching 25—33.] Their present real weakness the Father through Him shall be a cha. and imperfection, though fancied strength: racteristic of their higher state under the their future high blessedness and share in dispensation of the Spirit. I say not His triumph, though in tribulation in the unto you ....] This has been variously world. 25.] The word used here sig understood. Grotius's rendering, “I pass nities literally, as rendered in A. V., a pro- by this, as a lesser thing than that which verb: but it is better for the English I am about to mention," comes I believe reader to render it parable, because pro. the nearest to the truth, though it does verb has the technical appropriated sense not express the whole meaning. The Lord of a short pithy saying of concentrated is now describing the fulness of their state wisdom, whereas this implies generally of communion with Himself and the Father something dark and enigmatical-deep by the Spirit. He is setting in the strongest truth wrapped up in words, as in a parable light their reconciliation and access to the
This is true of the whole discourse Father. He therefore says, Ye shall ask —and of the discourses of the Lord in the Father in My name: and I do not general, as they must then have seemed to now say to you,- I do not now state it in them, before the Holy Spirit furnished the this form, - that I will ask the Father for key to their meaning
the hour you—as if there were no relation of love cometh] viz. the same as that indicated in and mercy between the Father and yourvv. 16 and 23;- but here again, not one selves :-(27) for the Father Himself (i. e. hour only exclusive of all others, but to be of His own accord) loveth you; why ? understood of the several steps of spiritual Because ye love and believe on Me. knowledge. Olshausen finely remarks, The whole mind of the Father towards that all human language is a parable, or mankind is Love: both in Redemption dark saying, only able to hint at, not to itself (ch. iii. 16),- and then in an especial express fully, the things of God; and that manner by drawing those who come to the Lord contrasts the use of this weak Christ (vi. 44),—and again by this fuller and insufficient medium, with the inward manifestation of His love to those who beteaching of the Holy Spirit. This inward lieve on and love Christ. The aim of this teaching, because it is a real imparting of saying is, to shew them that His intercesthe divine Nature and Life, brings with it sion (which is still going on under the disnot only prayer in the name of Jesus, but pensation of the Spirit, 1 John ii. 1) does a free access to the Father Himself. This not imply their exclusion from access to speaking plainly however, he continues, is the Father, but rather ensures that access, described here by the Lord in its ideal per by the especial love which the Father bears fection (as it will hereafter be): and is only to them who believe in and love His Son : approximated to on earth; for, as long as CHRIST being still the efficient cause of the old man yet lives in us, we require still the Father's love to them, and the chanthe Lord's intercessory prayer (ch. xyii. nel of that Love. No stress must be 15), daily washing from the pollution of laid (Lücke) on ye have loved here coming the world; by which Intercession alone the before ye have believed, as to Faith coming faithful man, notwithstanding his imper. after Love: probably “ye have loved” is fection, can enjoy in peace the grace of placed first as corresponding to the word God vouchsafed to bim. 26.] The « loveth” just before :-and it might be
XVIl. 8. 1 Matt. xxvi.
xiv. 27. k ch. xx. 10. Ich. viii. 29:
xiv. 10, 11. m Isa. ix. 6.
Ch. xiv. 27.
ch. xiii. 3. God. 28 ? I came forth from the Father, and am come into
the world : again, I leave the world and go to the Father. 29 His disciples said unto him, Lo, now speakest thou
plainly, and speakest no a proverb. 30 Now bare we sure 8 ch. xxi. 17. that 8 thou knowest all things, and needest not that any b ver. 27 ch. man should ask thee : by this h we believe that thou
camest forth from God. 31 Jesus answered them, c Do ye now believe? 32 i Behold, d the hour cometh, yea, is now
come, that ye shall be scattered, every man to his own, Rom. 1. and shall leave me alone ; and 'yet I am not alone, Col. 1:20. because the Father is with me. 33 These things I have
22.445 spoken unto you, that min me ye e might have peace. "In och. xv 17 the world ye fshall have tribulation : obut be of good
*: cheer : PI have overcome the world.
Eph. ii. 14.
Col. i. 20. nch. xv. 19,
2 Tim. iii. 12 o ch, xiv. 1. p Rom. iii. 37.
1 John iv. 4: V. 4.
a render, parable.
d or, an hour. e render, may.
I read, have,
said with just as much reason that the 31.7 Our Lord does not clear up Faith contains the ground of the Love, as their misunderstanding, but leaves that the converse. 28.] *And your belief for the coming day of the Spirit. He only is sound : for I did indeed come forth' assures them that their belief, though sin. .... see ch. xiii. 3. 29, 30.] The cere and loving, was not so deeply grounded stress is on Now: as if they said, “Why in knowledge of Him and His appointed announce that as future, which Thou art course, as they imagined. The opening doing now ?” The hour was not yet come words of our Lord's answer are much better for the speaking plainly : so that we must taken not as a question; for this very understand the disciples' remark to be belief was by our Lord recognized and made in weakness, however true their commended, see ch. xvii. 8, also Matt. xvi. persuasion, and heartfelt their confession. 17, 18. And as Stier remarks, “it was the * They so little understand Him, that they aim and purpose of the whole prophetic do not even understand, that they did not office of Jesus, to prepare some first disunderstand. For they were as babes.” ciples (not the Apostles alone) for the re. Augustine. “They are annoyed that they ception of the Spirit of Truth and the should be accounted by their Master as fruits of His Death, by grounding in them unskilful and not comprehending His dis firm belief in His Person.” He therefore courses, and wanting another Teacher, the recognizes their faith; but shews them Spirit whom He promised. And thus they how weak it as yet was. 32.] See go so far as to contradict Christ and dis. Matt. xxvi. 31, to which same prophecy pute His plain words, and deny that the reference here is. I am not alone He was speaking enigmatically to them.” The Father can never leave the Son, even Lampe. But by the word now they proba- in the darkest hour of His human sufferbly only mean, in verses 26-28. 30.] ing :-the apparent desertion implied in • Thou hast spoken so clearly of our feeling the cry Why hast Thou forsaken me?' towards Thee, and of Thyself, that we have being perfectly consistent with this; see no occasion to ask Thee any thing ;-and note, Matt. xxvii. 46. 33.] On the this was what Thou didst announce would first clause, especially the words in me, see be ;-we know therefore, by its being so, ch. xv. 7. This presupposes the return that Thou knowest the secrets of our from the scattering in ver. 32, – the hearts (all things by inference),—and branches again gathered in the vine. hence believe that Thou camest forth from
ye have tribulation] The words are God.' The whole being a misunderstand spoken of their norinal state in the world. ing of what had gone before, vv. 23, 25.
This tribulation is not only perse
XVII. 1 These words spake Jesus, and lifted up his eyes a ch. xil. 28:
xiii. 32. to heaven, and said, Father, a the hour is come; glorify o
b Dan, vii. 14. Matt. xi. 27:
xxviii. 18. thy Son, that thy Son also may glorify thee : 26 8 as thou cm. : 36
ch. iii. 35:
v. 27. 1 Cor. hast given him power over all flesh, that h he should give XV. 25, 27
27. " Onun y Phil. ii. 10.
Heb.ii. 8. 8 render, according as.
h render, whatsoever thou hast given him, to them he should give eternal life. cution from the world, but trouble, inward agree in believing God to be especially predistress, while we are in the world,-ch. sent; and which we indicate when we xvii. 11;-a comforting sign that we are direct our eyes or our hands upward. The not of the world. And this latter idea Lord, being in all such things like as we is implied between the two clauses : ‘Be of are, lifted up His eyes to heaven when good cheer; for ye belong not to the world, addressing the Father (not His hands, for but to Me, who have (anticipation again, He prays not here as a suppliant-but as by that which is now at hand) overcome an intercessor and a High Priest, standing the world, so that it shall have no power between earth and heaven, see ver. 24, over you, externally by persecution, or in where he says, I will, that .....). It ternally by temptations and discourage. is impossible to regard the following prayer ments. See 1 John v. 4, 5.
otherwise than as the very words of our · Chap. XVII. 1-26.] His LOVE IN Lord Himself,-faithfully rendered by the THE GLORIFICATION OF THE Sox OP beloved Apostle in the power of the Holy God. The parting prayer of the Lord Spirit. Father not, Our Father, Jesus : and herein, for Himself (145): which He never could say,-nor, My for His disciples (6-19): for all be. Father, which would be too great a lievers, that they may be one (20, 21), separation between Himself and His for that they may be glorified in the comple- such a prayer (see Matt. xxv. [39,7 42, tion of that unity (22-24),-for their where he prays for Himself only) - but abiding in the union of love, the perfection simply FATHER; that Great Name in of divine knowledge (25, 26). Bengel ob- which all the mystery of Redemption is serves that this, of all chapters in Scrip- summed up. the hour is come] See ture, is the simplest in words, and the ch. xii. 23, 28; xiii. 31, 32. The Glorificadeepest in meaning. “Our Lord, the Only- tion is—the exaltation by Death and Rebegotten, and co-eternal with the Father, surrection : He prays in the Manhood, when in the form of a servant, might, and for the exaltation of the Manhood, but from this His condition of humiliation, in virtue of His Godhead, ver. 5. thy have prayed in silence, if He had need of Son] He prays first as concerning Himself, prayer: but it was His pleasure so to in the third person, to set the great matter shew Himself as a suppliant to the Father, forth in all its majesty; then from Himself, as to be mindful that He was our Teacher. in the first person, ver. 5, putting Himself Accordingly, the prayer which He made into the place of “thy Son” here. for us, He made known also to us : such a that thy Son also may glorify thee? “ These Master taught His disciples not only by words are a proof that the Son is equal to His discourses to them, but by His prayers the Father as touching His Godhead. What to the Father for them. And if them, creature could stand before his Creator and who were to hear these words, then us say, Glorify Thou me, that I may glorify also, who were to read them when written.” Thee?!" Stier. This glorifying of Augustine. 1.] These words, the fore the Father by the Son is, the whole great going discourse. St. John very sel result of the glorification of the Son by the doin depicts the gestures or looks of our Father,-the manifestation of God to and Lord, as here. But this was an occasion in men by the Son through the Spirit. of which the impression was indelible, and
2.) •The causal connexion expressed the upward look could not be passed over by according as is this, that the glorifica
to heaven] Nothing hereby is de- tion, the end, must correspond to the betermined as to the locality. The guest. ginning, to the sending, the preparation, chamber no doubt was the place of this and office of the Son.' (Lücke.) We must prayer. The eyes may be lifted to heaven also bear in mind that the giving of in-doors, as well as out-of-doors; heaven is power' in this verse is the ground and not the sky, but that upper region, above source, as well as the type and manner, of our own being and thoughts, where we all the glorification : see Rom. i. 28; 1 Cor. i.
Jer. ix. 24. el Cur. viii. 4.
1 Thess. i. 9.
v. 36, 37: vi.
29: A. 36:
e ver. 6, 9, 24. eternal life to as many as thou hast given him. 3 And d this c ver. 6, 9, 24. d Isa, liii. 11. der is life eternal, i that they might know thee e the only true en Thess. 4: God, and k Jesus Christ, whom thou hast sent. 481 I have 1 ch. iii. 34: % 36, 37; V. glorified thee on the earth: h1 I have finished the work xi. 42.
31. 12. 20. i which thou m gavest me to do. 5 And now, O Father,
i render, for perspicuity, to know.
m render, hast given. But in all three places there is some uncertainty about the reading. 6. all filesh is not only all mankind,' rightly, yet regarded Jesus Christ as in. but (see Gen. vii. 15, 16, 21) all that has cluded in the words “the only true God.” life, all that is subject to death, all that is But all such violences to the text are cursed on account of sin. But of this all, unnecessary. For, first, the very juxtamankind is the head and crown, and in the position of Jesus Christ here with the full blessings of the Lordship of Christ Father, and the knowledge of both being mankind only can participate. All flesh defined to be eternal life, is a proof, by is given by the Father, from before implication, of the Godhead of the former. the foundation of the world, to Christ; The knowledge of God and a creature the whole creation is His to rule, His to could not be eternal life, and the juxtajudge, by virtue of His being, in the root position of the two would be inconceivable. of that human nature, to which sove. Secondly, the words whom Thou didst reignty over the world was given, THE send most distinctly express the coming SECOND AND RIGHTEOUS ADAM.
forth from God, ver. 8-imply the unity But in this wide gift, there is a more expressed in ver. 22, and cannot, in conspecial gift,-whatsoever thou hast given nexion with what follows, possibly be unhim in the stricter sense,-the chosen, they derstood in a Socinian, or an Ariau sense. who believe on Him. And to them, and I do not scruple to use and preach on the them only, He imparts the further and verse as a plain proof of the co-equality of ineffable gift consequent on union with the Lord Jesus in the Godhead. A Him their God in the Spirit,-viz. ETER- difficulty has been found in the use of the NAL LIFE (compare ch. v. 26, 27; also vi. name JESUS CHRIST by the Lord Him. 37). 3.) See a similar definition of a self :-and inferences have been hence term just used, in ch. iii. 19. this made that we have St. John's own lanis life eternal, not is the way to it. The guage here :—but surely without any knowledge spoken of is no mere head or ground. He who said “ Thy Son," ver. 1, heart knowledge,—the mere information might well here, before the change to the of the mind, or excitation of the feelings, first person in ver. 4, use that prophetic --but that living reality of knowledge and Name JEşUs, which had been divinely personal realization,- that oneness in will given Him as the Saviour of men, and its with God, and partaking of His nature, weighty adjunct CHRIST, in which Names which is itself life eternal :—the know. are all the hidden treasures of that know. ledge, love, enjoyment, of Him who is in, ledge of which He here speaks. And as to finite, being themselves infinite. “The the later use of the two names together beginning of life is the result of the par- having led to their insertion here by the ticipation of God : and participation of Apostle, what if the converse were the God is the knowing God and enjoying His case, and this solemn use of them by our goodness." Irenæus. The Latin Fathers, Lord had given occasion to their subseAugustine, Ambrose, and Hilary, anxious quent use by the Church? This is to me to avoid the inference unwarrantably drawn much more probable than the other. by some from this verse against the God- 4, 5.] The past tenses are anticipatory. head of Christ, tried to arrange it thus: The past tenses are, in the original, inde. “that they might know Thee, and Jesus finite; I glorified Thee ... I finished... Christ whom T'hou didst send, (to be) the Our Lord stands by anticipation at the only true God.” But this treatment of end of His accomplished course, and looks the original is inadmissible. Others, as back on it all as past, as historically Chrysostom and Euthymius, construing gathered up in one act. In English we
Phil. ii. 6. Col. i. 15, 17. Heb. i. 3, 10,
xxii, 22. m ver. 2, 9, 11.
ch. vi. 37, 39: X. 29: XV.19.
glorify thou me with thine own self with the glory k which acht, I had with thee before the world was. 61 I have mani- bl.1.1.5, 17. fested thy name unto the men mwhich thou m gavest me 1 ver. 9. Ps. out of the world : thine they were, and thou m gavest them . me; and they have kept thy word. 7 Now they n hare known that all things whatsoever thou hast given me are o of thee. 8 p For I have given unto them the words o which thou gavest me; and they [9 have] received them, n eh. vil. 28 : ° and r have known surely that I 8 came out from thee, and 10. [9 they have] believed that thou didst send me. 'It pray for
rii. 40: xiv. o ver. 26. ch.
xvi. 27, 30.
n render, know.
o render, from. P render, Because.
q omit. r render, knew.
8 render, came forth.
tor, am praying: see note. can hardly retain these indefinite past ing; see Exod. xxiii. 21. the men tenses. They admit with us of another which thou gavest me] The Father gave meaning, seeming to refer to a period far them to Christ, by leading them to Christ, removed, and not to one just completed. see ch. vi. 37, 44, 45. thine they Wherever they can be retained in their were-Israelites--Thy people before :proper force, I have done so the not only outwardly, but Israelites indeed, work which thou gavest me to do is not see ch. i. 48, and thus prepared to receive only the ministerial life of our Lord, but Christ. And thus the expression out of the whole Life, with all its appointed mani. the world answers to the taking to Himfestations of humility and purity ;-the self a nation out of another nation, Deut. perfect righteousness which by that life iv. 34. But see the fuller sense below, on He has planted in our nature,--and His ver. 9. they have kept thy word prophetic and declarative office, terminated walked in the path of Thy commandments; by His Passion and Death. 5. glorify —see ch. vii. 51, 52 ; xiv. 23. trou me Notice the relation between I Stier understands their walking in the Old have glorified Thee before and glorify Thou Test. ordinances blameless, as Luke i. 6, Me now. The same Person who had with and thus (compare ch. i. 42, 46) rethe Father glory before the world, also cognizing Christ as the Messiah when He glorified the Father in the world, and prays came. But this is perhaps hardly likely to be again received into that glory. A to have been set at the end of the sendecisive proof of the unity of the Person tence, after “ Thou hast given them Me." of Christ, in His three estates of eternal 7.7 all things whatsoever thou hast præ-existence in glory, humiliation in the given me, My whole words and works.' flesh, and glorification in the Resurrection On this their conviction, which howBody. This direct testimony to the ever had not reached its ripeness yet, see eternal præ-existence of the Son of God ch. xvi. 30. 8.] I have given unto them has been evaded by the Socinian and also the words ..., and the similar sayings the Arminian interpreters, by explaining ch. xv. 15 al., seem to be a reference to the word had to mean, “possessed by Thy Deut. xviii. 18, 19, where it is said that decree which destined it for Me.” On the the Prophet shall speak unto them all identity of the glory in ver. 22 with this that I shall command Him. The im. glory, see note there. before the parting to them of these “words” was the worid was) i. e. “before all creation.' efficient cause of their faith :- see their with thee] See ch. i. 1, 18.
confession ch. vi. 68, 69, where “we have 6 -19.] He prays for His disciples. believed and know” are connected as here. 6.] This verse particularizes ver. 4, and
On the two last clauses we may forms the transition to the intercessory notice, that our Lord's coming forth from prayer. thy name] Thy Name of the Father is with them more a matter of FATHER, which was so constantly on the conviction from inference, and is therefore lips of our Lord ;-and which derived its connected with they knew (see ch. iii. 2): living ineaning and power from His teach whereas the other side of the same