Chapter Seventeen

¹ These words spoke Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify your Son, that your Son also may glorify you: as you have given him power over all flesh, that he should give eternal life to as many as you have given him. And this is life eternal, that they might know you the only true God, and Jesus Christ, whom you have sent. Having said to the disciples, “You shall have tribulation,” and having exhorted them to be of good cheer, He raises them up again by the prayer, teaching us in temptations, forsaking all things, to flee to God. And besides, the thing is not even a prayer, but a converse with the Father. And if elsewhere He prays, and bends the knees, marvel not; for Christ came not only to manifest Himself, but also to school us in every virtue; and he that teaches must teach not by words only, but also by deeds. And wishing to show that not unwillingly, but willingly He comes to the passion, He says, “Father, the hour is come.” For behold, He longs for this as a thing to be welcomed, and calls the matter a glory—not His own only, but also the Father’s; which also came to pass. For not the Son only, but also the Father was glorified. For before the cross not even the Jews knew Him (for “Israel has not known me”), but after the cross the whole world ran to Him. And He shows what is the glory both of Himself and of the Father. “That all flesh should believe,” He says, “and be benefited—this is the glory of God.” For the grace shall not be confined to the Jews only, but shall be extended to the whole world. And He said this because He was about to send them to the nations. Therefore, lest they should think this to be an innovation, and against the Father’s will, He shows that authority over all flesh has been given Him by the Father. But before this He said to them, “Go not into the way of the Gentiles.” But what is “of all flesh”? For surely not all believed. And yet Christ, for His own part, was earnest to bring all to faith; but if those gave no heed, the blame is not the Teacher’s, but of them that received Him not. And when you hear the “You have given,” and “I received,” and the like, understand them to be spoken condescendingly, as we have said ten thousand times. For ever guarding against saying anything great concerning Himself, He condescends to the weakness of the hearers; and since they were offended when they heard great things about Him, He utters for the present the things within their compass; just as we also, conversing with little children, name the bread thus, and the water, and simply all other things. Since, when the Evangelist speaks concerning the Lord, hear what he says: “All things were made by him”; and, “As many as received him, to them gave he power to become the sons of God.” He that gives to others, how had He not this Himself, but received it from the Father? Then here too, in these seemingly lowly words, there is woven in something lofty also. For “that whatever you have given him”—this is of the condescension; “he should give them eternal life”—this is of the authority of the Only-begotten and of the Godhead. For it is of God to give life, and that eternal. And He called the Father “the only true God” by way of distinction from the falsely-named gods among the Greeks, not as separating Himself from the Father—away with the thought! For the Son also, being Himself true, would not be a false God, but true; just as this same Evangelist says concerning the Lord in his catholic Epistle, that “Jesus Christ, this is the true God, and eternal life.” And if the heretics insist that the Son is a false God, because the Father is said to be alone the true God, let them learn that concerning the Son the same Evangelist speaks thus, that “He was the true light.” So then, according to them, the Father is the false light; but away with it! So that even when He says “true God,” He says it distinguishing Him from the false gods; for the word “only” is added against the falsely-named gods, since He alone is the true God together with the Son.

² I have glorified you on the earth: I have finished the work which you gave me to do. And now, O Father, glorify you me with your own self with the glory which I had with you before the world was. I have manifested your name to the men. Learn hence how the Father glorifies the Son—altogether in the same way as the Son also glorifies the Father. “I,” He says, “have glorified you on the earth.” With reason He added “on the earth.” For in the heavens He was glorified, worshipped by the angels; but the earth knew Him not. Since, then, the Son announced Him to all, “I have glorified you,” He says, “upon all the earth, having sown the knowledge of God, and having finished the work which you gave me.” For this is the work of the Only-begotten’s incarnation: to hallow our nature, and to cast down the world-ruler who was before being made a god, and to implant the knowledge of God in the creation. But how did He finish it, though He had not even begun? “So far,” He says, “as pertained to me, I finished it.” Or also, since He had done the greatest thing of all, and had laid for us the root of good things, having conquered the devil, and cast Himself upon death the all-devouring beast—and upon this root the fruits of the knowledge of God must of necessity follow—therefore He says, “I have finished the work.” “I have sown,” He says, “I have planted the root; the fruits shall follow.” “Glorify you me therefore also, O Father, with your own self, with the glory which I had with you before the world was.” Not yet had the nature of the flesh been glorified, neither having enjoyed incorruption, nor having shared the royal throne; and therefore He says, “Glorify me”—that is, “My human nature, this which is now dishonoured, which shall be crucified, lead you it up to the glory which I, the Word and your Son, had with you before the world was.” For He seated the human nature upon the royal throne, and it is now worshipped by all the creation. “I have manifested your name to the men.” Now He interprets what is “I have glorified you on the earth”—namely, the manifesting of your name. How then did the Son manifest it? For indeed Isaiah also says, “They shall swear by the true God.” But, as we have often said, even if it was plain, yet it was so to the Jews only, and not to all even of these; but now He speaks concerning the nations, that the name of God shall be made manifest to them, Christ having already given the seeds of the knowledge of God, through the destroying of the devil, the teacher of idolatry. And besides: even if they knew God, yet they knew Him not as Father, but only as Creator; but the Son manifested Him as Father, having made Himself known both by words and by deeds. For He that proved Himself the Son of God, plainly proved Him also to be Father.

³ Those whom you gave me out of the world, your they were; and you gave them me; and they have kept your word. Now they have known that all things whatever you have given me are of you: for the words which you gave me I have given to them; and they have received them, and have known surely that I came out from you, and they have believed that you did send me. Two things He wishes to establish: one, that He is not contrary to the Father; and the other, that it is His will that they should believe on the Son. Therefore He says, “Those whom you gave me, your they were.” For both these things are shown by the “You gave me.” For “I did not snatch them, but you were well pleased that they should be added to me. So that you have no contrariety, but concord and love, O Father, toward me.” And they kept your word by believing on me, and not giving heed to the Jews. For he that believes on Christ keeps the word of God—that is, the Scripture and the law; for by the Scripture is Christ proclaimed. But also otherwise: all that the Lord said to the disciples were the Father’s. For “I,” He says, “speak not of myself.” Therefore among the other things He said this also to them, “Abide in me”; and lo, they have kept it. “Now they have known that all things whatever you have given me are of you.” Some read it without the “they”: “Now I have known.” But this has no reason; for with the rest it must be read, “Now have my disciples known,” He says, “that I have nothing of my own, neither am I a stranger to you, but all things whatever you have given me you have given not as bestowing them upon a creature.” For these are not things acquired by me, but they are of you—that is, belonging to me by nature, and fitting me as a Son, and as Lord of the Father’s possessions. And whence did my disciples know this? “Because the words which you gave me I have given to them”—that is, “from my words and teachings.” For ever I taught them that all things whatever I have are the Father’s. And not this only, but also that “I came forth from you, and that you did send me.” For through the whole Gospel He wished to establish this, that He is not an adversary of God, but fulfills the Father’s will.

⁴ I pray for them: I pray not for the world, but for them which you have given me; for they are yours. And all mine are yours, and yours are mine; and I am glorified in them. “And lo, they have kept this commandment also.” For they abode, so that they kept the Father’s word; “now they have known” all things to be in them. Showing that for no other cause He says these things to the Father, but for their sake, that they may learn that He loves them, and takes forethought for them, He says, “I pray for them, and make request, not for the world. For I show altogether from this that I love them. For not only do I give mine own, but I also beseech you to keep them. Therefore not for the vulgar, and them that mind the things of the world, do I make request to you, but for them which you have given me; for they are yours.” And lest, hearing Him say continually, “You have given me,” you should suppose that the rule and this authority were given Him but lately, and that when the Father had them, He had them not, or again that now, when He has them, the Father is deprived of authority over them—therefore He says, “And all mine are yours, and yours are mine.” “For I received not the authority now, but when they were yours, they were mine also; for all that is yours is mine. And while I have them, you also have them, and are not deprived; for all that is mine is yours.” “And I am glorified in them”—that is, “Having authority over them as Master, I am glorified in them”; even as the king’s son also, having equality of honour with the father, and the kingdom, is glorified in having as much as the father has. If then the Son were less than the Father, how would He have dared to say, “All yours are mine”? For the master indeed has all that is the servant’s, but the servant has not all that is the master’s. But here He reverses it, and the Father’s things are the Son’s, even as the Son’s things are the Father’s. The Son therefore is glorified in the things of the Father; for He has as great authority over all things as the Father.

⁵ And now I am no more in the world, but these are in the world, and I come to you. Holy Father, keep through your own name those whom you have given me, that they may be one, as we are. While I was with them in the world, I kept them in your name. Wherefore does He say this continually, “I am no more in the world,” and, “While I was with them in the world”? For these things seem strange, if one receive them without examination. For elsewhere He promised them, “I will be with you,” and, “You shall see me”; but now He seems to say other things. It is therefore the truth to say that He uttered these things with respect to their understanding. For since it was likely they would be in anguish, as being left desolate of a helper, He shows them that He commits them to the Father, and sets Him over them as a guard, and converses with the Father, saying, “Since you call me to yourself, do you yourself keep these in your name”—that is, “by your help and power, which you have given me.” And what is the keeping? “That they may be one.” For if they have love toward one another, and fall not into faction, they shall be invincible, and nothing shall master them. And not simply, “that they may be one,” but, “as I and you,” minding the one thing, willing the one thing. For this is their safeguard, concord. Therefore, that He may comfort them, He beseeches the Father for their keeping. For if He had said, “I will keep you,” they would not so have believed; but now, from the Father’s being entreated concerning them, He leads them to good hopes. And the “I kept them in your name” He says, not as though He Himself could not otherwise, save through the name of the Father, but, as we have often said, because of the hearers being weak, and not yet imagining anything great concerning Him; for this cause He says, “By your help I kept them.” And withal He makes them of good hope, that as it was with the help of the Father, so again it belongs to Him to keep them.

⁶ Those whom you gave me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled. And now I come to you; and these things I speak in the world, that they might have my joy fulfilled in themselves. Great is the lowliness of the words, if one receive them worthily. For behold here what appears: “Those whom you gave me I have kept.” For He seems to charge the Father, that the Father also keep them; just as if one delivering money to another for keeping should say, “See, I lost nothing; neither do you lose any.” But all these things He says for the comfort of the disciples. “For these things,” He says, “I speak in the world for the rest, and comfort, and joy of the disciples, that they may take breath, and be free from care, as that you receive these safe, and are about to keep them, even as I also kept them, and lost none.” How then, O Lord, did you lose none? For both Judas perished, and many others went back. “For my part,” He says, “I lost none; for so far as in me lay, I was wanting in nothing, but kept them”—that is, “in every way I was earnest for their keeping; but if of themselves they leap away, this is nothing to me.” And the “that the Scripture might be fulfilled” is to say, all that foretold concerning the son of perdition. For indeed in various Psalms it is said concerning him, and in the other books of the prophets. And concerning the “that,” we have often said that the Scripture is wont to express what comes to pass by way of cause.

⁷ I have given them your word; and the world has hated them, because they are not of the world, even as I am not of the world. I pray not that you should take them out of the world, but that you should keep them from the evil. They are not of the world, even as I am not of the world. Beseeching the Father for the help of the apostles, He tells also the cause for which they are worthy to obtain much care from the Father. “For because of your word,” He says, “which I have given them, they were hated. So that they would be worthy to be helped by you, who for your sake were hated by them that mind the things of the world.” For by the vulgar are these men hated, He says. “For they are not of the world”—that is, they have not a mind set upon the world, and spending all its earnestness upon it. How then does He say elsewhere, “Those whom you gave me out of the world, your they were”? There, indeed, speaking concerning the nature, that they are men, and a part of the world; but here He shows the mind and the purpose, saying, “Because they are not of the world.” And let not the “even as I am not of the world” trouble you. For surely the apostles were not so holy, and free from the passions of the world, as the Lord. For He indeed did no sin, neither was guile found in his mouth; but they passed not beyond the weakness of human nature. Therefore, having heard the “even as I am not of the world,” imagine not an exact non-difference of the apostles from the Lord; but only when the “even as” is said of the Father and of Him, then understand the equality. And the “I pray not that you should take them out of the world” He said, wishing to show His love toward them, and that He makes great forethought for them, in making His supplication for them with exactness. For surely He does not teach the Father concerning what He asks (for this were absurd), but, as I said, showing that He exceedingly loves the disciples, and takes forethought for them, He says these things to the Father. “I pray not that you should take them out of the world, but that, while they are in the world, you should keep them from the evil.” Again therefore He repeats, “They are not of the world.” “They have need,” He says, “of much assistance. For they have nothing in common with the earth; they are become citizens of the heavens.” So that since the whole world is about to use them as strangers, do you henceforth, the heavenly One, help them as citizens of heaven. And He says such things, that they may hate the world, and not be put to shame; and “from the evil,” not concerning the deliverance from dangers only, and stedfastness; wherefore He goes on to add—

⁸ Sanctify them through your truth: your word is truth. As you have sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. “Make them holy,” He says, “through the gift of the Spirit, and keep them in the uprightness of the word and of the doctrines, and instruct them, and teach them the truth.” For this is holiness, the keeping of the right doctrines. And that He speaks concerning doctrines is plain; for He interprets it, that “your word is truth, and there is no falsehood in it.” So that if you make these also to keep your word, and to be kept from the evil, they shall be sanctified in the truth. And the “Sanctify them through your truth” shows yet another thing also—that is, “Set them apart by the word and the preaching, and make them a sacrifice; let them minister to this truth, let them consecrate their own life to it.” He goes on therefore: “As you have sent me into the world, and for their sakes I sanctify myself”—that is, “I offer a sacrifice”—“so do you sanctify them also,” that is, “set them apart as a sacrifice of the preaching, and make them to become witnesses of the truth, even as you did send me a witness of the truth and a victim” (for all things devoted to God are called holy); “that they also, even as I, may be sanctified, and devoted to you the God,” not as the things sacrificed according to the law in a figure, but in truth. For of old the sacrifices were typical, and all the holy things were consecrated to God in a figure, shadowing forth some other spiritual thing; such as the lamb, the doves, the turtledoves, and the rest. But the souls devoted to God are sanctified in truth, and set apart and consecrated to God; even as Paul also says, “Present your members a living sacrifice, holy.” Make these souls true offerings.

⁹ Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as you, Father, are in me, and I in you, that they also may be one in us: that the world may believe that you have sent me. He had said, “For their sakes I sanctify myself.” Therefore, lest any should suppose that He died for the apostles alone, He goes on: “Neither pray I for these alone, but for all that believe on me through their word.” And here again He raised up the souls of the apostles, seeing they are to have many disciples. For since He had said, “I pray not for these alone,” lest the apostles should be offended, as though He gave them nothing special above the rest, He comforts them by showing that they shall be the authors of faith and salvation to many. And when He had sufficiently committed them to the Father, that He might sanctify them by faith, and make them a holy sacrifice by the truth, He speaks again concerning concord; and from the head under which He began, the love, I mean, He shuts up the discourse, and says, “That they all may be one”—that is, “That they may have peace and concord, and in us”—that is, “in the faith toward us may keep the unbroken bond.” For nothing so offends the disciples as that the teachers should be rent asunder, and not be of one mind; for how shall any consent to be persuaded by those who mind not the same things? Therefore He says, “That they also may be one in the faith toward us, as you, Father, are in me, and I in you.” Again the “as” is not of an exact equalizing. For it is not possible for us to be so united to one another as the Father to the Son; even as when He says, “Be you merciful, as your Father.” “That the world may believe that you have sent me.” For indeed from the concord of the disciples I the teacher shall be manifested, that I came forth from God. But if they fight, men will not say that they are the disciples of the peaceable One; and if I be not peaceable, they will not confess that I was sent from you. Do you see the Father as one of concord?

¹⁰ And the glory which you gave me I have given them; that they may be one, even as we are one: I in them, and you in me, that they may be made perfect in one; and that the world may know that you have sent me. What glory does He say He has given? That which is through the signs, that which is through the doctrines and teachings; and yet another glory, that of concord, “that they may be one.” For this glory is greater than that from the signs. For even as we marvel at God, that there is no faction nor strife in that nature, and this is His greatest glory—so let these from hence, from concord, become illustrious. “I in them, and you in me.” Here He shows that the apostles received both Him and the Father in themselves. “For I,” He says, “am in them, and you again I have in myself, and you are in them.” But elsewhere He says that both the Father and Himself come, and make their abode, stopping the mouth of Sabellius, and intimating the two hypostases. But here, restraining the madness of Arius, He says that the Father, through Him, comes to be in the disciples, “that the world may know that you have sent me.” And He says this continually, showing that peace is able to draw men more than any sign. For as strife is a thing that dissolves, so concord is a thing that holds together.

¹¹ And have loved them, as you have loved me. Father, I will that they also, whom you have given me, be with me where I am; that they may behold my glory, which you have given me: for you loved me before the foundation of the world. Again here understand the “as” as it is possible for a man to be loved. Having said therefore that they shall be in safety, that they shall be holy, that many shall believe through them, that they shall enjoy much glory, He speaks now also concerning the prizes and crowns laid up for them after the departure hence. “For I will,” He says, “that where I am, they also may be.” And that you might not, hearing this, think that they are to attain the same dignity, He adds, “that they may behold my glory.” For He said not, “that they may enjoy my glory,” but “that they may behold it.” For to a man the greatest rest is to behold the Son of God; for this is glory to all the worthy; which Paul also says: “But we all, with open face beholding the glory of the Lord.” And He shows hence that He shall not then be seen by them as now He is seen, in a mean form, but in the glory which He had before the foundation of the world. “And I had this glory,” He says, “because you loved me”; for the “You loved me” lies in the midst. As therefore He said also above, “Glorify me with the glory which I had before the world was,” so now also He says that before the foundation of the world the glory of the Godhead was given Him. For the Father gave Him in truth the Godhead, as a Father gives to a Son by nature. For since He fathered Him, of necessity He that is the cause of the essence is said to be also the cause and bestower of the glory.

¹² O righteous Father, the world has not known you: but I have known you, and these have known that you have sent me. And I have declared to them your name, and will declare it: that the love wherewith you have loved me may be in them, and I in them. Since concerning them that believe He had prayed such things, and had vouchsafed beforehand so many good things to them, He says now something compassionate also, and worthy of His love toward mankind. “For, righteous Father,” He says, “I indeed willed that all men should obtain such good things as I have prayed for the faithful; but they knew you not, wherefore also they shall fail of the glory and the prizes; but I have known you.” And He hints here also at the Jews, who said that they knew God, and He shows that they knew not the Father; for the Jews He often calls “world.” “And the Jews indeed say that you did not send me; but I have made known your name to these my disciples, and will make it known.” But how will He make it known? By sending to them the Spirit, which shall guide them into all the truth. “And if they learn who you are, then the love wherewith you have loved me shall be in them, and I in them.” For they shall know that I am not severed from you, but of them that are exceedingly beloved, and a genuine Son, and joined to you. And knowing this, they shall keep both the faith toward me, and the love; and thenceforth I will abide in them, being such, and acknowledging you, and honouring me as God, and keeping unshaken the faith toward me. [Headings of what follows:] Concerning the delivering up of Jesus. Concerning the Jews falling to the ground. Concerning Peter cutting off the ear of the servant of the high priest. Concerning Jesus led away to Annas, and Caiaphas, and Pilate.