Catena Aurea by St. Thomas Aquinas

CHAP. 17

17:1–5

1. These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

3. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

4. I have glorified thee on the earth: I have finished the work which thou gavest me to do.

5. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

CHRYSOSTOM. (Hom. lxxx) After having said, In the world ye shall have tribulation, our Lord turns from admonition to prayer; thus teaching us in our tribulations to abandon all other things, and flee to God.

BEDE. These things spake Jesus, those things that He had said at the supper, partly sitting as far as the words, Arise, let us go hence; (c. 14:31.) and thence standing, up to the end of the hymn which now commences, And lifted up His eyes and said, Father, the hour is come; glorify Thy Son.

CHRYSOSTOM. (Hom. lxxx. 1) He lifted up His eyes to heaven to teach us intentness in our prayers: that we should stand with uplifted eyes, not of the body only, but of the mind.

AUGUSTINE. (Tr. civ) Our Lord, in the form of a servant, could have prayed in silence had He pleased; but He remembered that He had not only to pray, but to teach. For not only His discourse, but His prayer also, was for His disciples’ edification, yea and for ours who read the same. Father, the hour is come, shews that all time, and every thing that He did or suffered to be done, was at His disposing, Who is not subject to time. Not that we must suppose that this hour came by any fatal necessity, but rather by God’s ordering. Away with the notion, that the stars could doom to death the Creator of the stars.

HILARY. (iii. Tr. c. 10) He doth not say that the day, or the time, but that the hour is come. An hour contains a portion of a day. What was this hour? He was now to be spit upon, scourged, crucified. But the Father glorifies the Son. The sun failed in his course, and with him all the other elements felt that death. The earth trembled under the weight of our Lord hanging on the Cross, and testified that it had not power to hold within it Him who was dying. The Centurion proclaimed, Truly this was the Son of God. (Matt. 27:54) The event answered the prediction. Our Lord had said, Glorify Thy Son, testifying that He was not the Son in name only, but properly the Son. Thy Son, He saith. Many of us are sons of God; but not such is the Son. For He is the proper, true Son by nature, not by adoption, in truth, not in name, by birth, not by creation. Therefore after His glorifying, to the manifestation of the truth there succeeded confession. The Centurion confesses Him to be the true Son of God, that so none of His believers might doubt what one of His persecutors could not deny.

AUGUSTINE. (Tr. civ) But if He was glorified by His Passion, how much more by His Resurrection? For His Passion rather shewed His humility than His glory. So we must understand, Father, the hour is come, glorify Thy Son, to mean, the hour is come for sowing the seed, humility; defer not the fruit, glory.

HILARY. (iii. de. Trin) But perhaps this proves weakness in the Son; His waiting to be glorified by one superior to Himself. And who does not confess that the Father is superior, seeing that He Himself saith, The Father is greater than I? But beware lest the honour of the Father impair the glory of the Son. It follows: That Thy Son also may glorify Thee. So then the Son is not weak, inasmuch as He gives back in His turn glory for the glory which He receives. This petition for glory to be given and repaid, shews the same divinity to be in both.

AUGUSTINE. (Tr. cv) But it is justly asked, how the Son can glorify the Father, when the eternal glory of the Father never experienced abasement in the form of man, and in respect of its own Divine perfection, does not admit of being added to. But among men this glory was less when God was only known in Judæa; and therefore the Son glorified the Father, when the Gospel of Christ spread the knowledge of the Father among the Gentiles. Glorify Thy Son, that Thy Son also may glorify Thee; i. e. Raise Me from the dead, that by Me Thou mayest be known to the whole world. Then He unfolds further the manner in which the Son glorifies the Father; As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. All flesh signifies all mankind, the part being put for the whole. And this power which is given to Christ by the Father over all flesh, must be understood with reference to His human nature.

HILARY. (iii. de Trin) For being made flesh Himself, He was about to restore eternal life to frail, corporeal, and mortal man.

HILARY. (ix. de Trin. 31) If Christ be God, not begotten, but unbegotten, then let this receiving be thought weakness. But not if His receiving of power signifies His begetting, in which He received what He is. This gift cannot be counted for weakness. For the Father is such in that He gives; the Son remains God in that He hath received the power of giving eternal life.

CHRYSOSTOM. (Hom. lxxx) He saith, Thou hast given Him power over all flesh, to shew that His preaching extended not to the Jews only, but to the whole world. But what is all flesh? For all did not believe? So far as lay with Him, all did. If they did not attend to His words, it was not His fault who spoke, but theirs who did not receive.

AUGUSTINE. (Tr. cv. 2) He saith, As Thou hast given Him power over all flesh, so the Son may glorify Thee, i. e. make Thee known to all flesh which Thou hast given Him; for Thou hast so given it to Him, that He should give eternal life to as many as Thou hast given Him.

HILARY. (iii. de Tr. c. 14) And in what eternal life is, He then shews: And this is life eternal, that they might know Thee, the only true God. To know the only true God is life, but this alone does not constitute life. What else then is added? And Jesus Christ whom Thou hast sent.

HILARY. (iv. de Tr. c. 9) The Arians hold, that as the Father is the only true, only just, only wise God, the Son hath no communion of these attributes; for that which is proper to one, cannot be partaken of by another. And as these are as they think in the Father alone, and not in the Son, they necessarily consider the Son a false and vain God.

HILARY. (v. de Tr. 3) But it must be clear to every one that the reality of any thing is evidenced by its power. For that is true wheat, which when rising with grain and fenced with ears, and shaken out by the winnowing machine, and ground into corn, and baked into bread, and taken for food, fulfils the nature and function of bread. I ask then wherein the truth of Divinity is wanting to the Son, Who hath the nature and virtue of Divinity. For He so made use of the virtue of His nature, as to cause to be things which were not, and to do every thing which seemed good to Him.

HILARY. (ix. de Trin) Because He says, Thee the only, does He separate Himself from communion and unity with God? He doth separate Himself, but that He adds immediately, And Jesus Christ Whom Thou hast sent. For the Catholic faith confesses Christ to be true God, in that it confesses the Father to be the only true God; for natural birth did not introduce any change of nature into the Only-Begotten God.

AUGUSTINE. (vi. de Tr. c. 9) Dismissing then the Arians, let us see if we are forced to confess, that by the words, That they may know Thee to be the only true God, He means us to understand that the Father only is the true God, in such sense as that only the Three together, Father, Son, and Holy Ghost, are to be called God? Does our Lord’s testimony authorize us to say that the Father is the only true God, the Son the only true God, and the Holy Ghost the only true God, and at the same time, that the Father, Son, and Holy Ghost together, i. e. the Trinity, are not three Gods, but onea true God?

AUGUSTINE. (Tr. c. 5) Or is not the order of the words, That they may know Thee and Jesus Christ, Whom Thou hast sent, to be the only true God? the Holy Spirit being necessarily understood, because the Spirit is only the love of the Father and the Son, consubstantial with both. If then the Son so glorifies Thee as Thou hast given Him power over all flesh, and Thou hast given Him the power, that He should give eternal life to as many as Thou hast given Him, and, This is life eternal, to know Thee, it follows that He glorifies Thee by making Thee known to all whom Thou hast given Him. Moreover, if the knowledge of God is life eternal, the more advance we make in this knowledge, the more we make in life eternal. But in life eternal we shall never die. Where then there is no death, there will then be perfect knowledge of God; there will God be most glorified1, because His glory will be greatest. Glory was defined among the ancients to be fame accompanied with praise. But if man is praised in dependence on what is said of him, how will God be praised when He shall be seen? as in the Psalm, Blessed are they who dwell in Thy house: they will be alway praising Thee. (Ps. 83:4) There will be praise of God without end, where will be full knowledge of God. There then shall be heard the everlasting praise of God, for there will there be full knowledge of God, and therefore full glorifying of Him.

AUGUSTINE. (i. de Trin. c. viii) What He said to His servant Moses, I am that I am; (Exod. 3) this we shall contemplate in the life eternal.

AUGUSTINE. (iv. de Trin. c. xviii) For when sight has made our faith truth, then eternity shall take possession of and displace our mortality.

AUGUSTINE. (Tr. cv) But God is first glorified here, when He is proclaimed, made known to, and believed in, by men: I have glorified Thee on the earth.

HILARY. (iii. de Trin) This new glory with which our Lord had glorified the Father, does not imply any advancement2 in Godhead, but refers to the honour received from those who are converted from ignorance to knowledge.

CHRYSOSTOM. He says, on the earth; for He had been glorified in heaven, both in respect of the glory of His own nature, and of the adoration of the Angels. The glory therefore here spoken of is not that which belongeth to His substance, but that which pertaineth to the worship of man: wherefore it follows, I have finished the work which Thou gavest Me to do.

AUGUSTINE. (Tr. cv) Not Thou commandest Me, but, Thou gavest Me, implying evidently grace. For what hath human nature, even in the Only-Begotten, what it hath not received? But how had He finished the work which had been given Him to do, when there yet remained His passion to undergo? He says He has finished it, i. e. He knows for certain that He will.

CHRYSOSTOM. (Hom. lxxx) Or, I have finished, i. e. He had done all His own part, or had done the chief of it, that standing for the whole; (for the root of good was planted:) or He connects Himself with the future, as if it were already present.

HILARY. (ix. de Trin) After which, that we may understand the reward of His obedience, and the mystery of the whole dispensation, He adds, And now glorify Me with the glory with Thine own Self, with the glory which I had with Thee before the world was.

AUGUSTINE. (Tr. cv. 5) He had said above, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee: the order of which words shews that the Son was first to be glorified by the Father, that the Father might be glorified by the Son. But now He says, I have glorified Thee; and now glorify Me; as if He had first glorified the Father, and then asked to be glorified by Him. We must understand that the first is the order in which one was to succeed the other, but that He afterwards uses a past tense, to express a thing future; the meaning being, I will glorify Thee on the earth, by finishing the work Thou hast given Me to do: and now, Father, glorify Me, which is quite the same sentence with the first one, except that He adds here the mode in which He is to be glorified; with the glory which I had before the world was, with Thee. The order of the words is, The glory which I had with Thee before the world was. This has been taken by some to mean, that the human nature which was assumed by the Word, would be changed into the Word, that man would be changed into God, or, to speak more correctly, be lost in God. For no one would say that the Word of God would by that change be doubled, or even made at all greater. But we avoid this error, if we take the glory which He had with the Father before the world was, to be the glory which He predestined for Him on earth: (for if we believe Him to be the Son of man, we need not be afraid to say that He was predestinated.) This predestined time of His being glorified, He now saw was arrived, that He might now receive what had been aforetime predestined, He prayed accordingly: And now, Father, glorify Me, &c. i. e. that glory which I had with Thee by Thy predestination, it is now time that I should have at Thy right hand.

HILARY. (iii. de Trin) Or He prayed that that which was mortal, might receive the glory immortal, that the corruption of the flesh might be transformed and absorbed into the incorruption of the Spirit.

17:6–8

6. I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.

7. Now they have known that all things whatsoever thou hast given me are of thee.

8. For I have given unto them the words which thou gavest me: and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

CHRYSOSTOM. (Hom. lxxxi) Having said, I have finished My work, He shews what kind of work it was, viz. that He should make known the name of God: I have manifested Thy name unto the men which Thou gavest Me out of the world.

AUGUSTINE. (Tr. cvi) If He speaks of the disciples only with whom He supped, this has nothing to do with that glorifying of which He spoke above, wherewith the Son glorified the Father; for what glory is it to be known to twelve or eleven men? But if by the men which were given to Him out of the world, He means all those who should believe in Him afterwards, this is without doubt the glory wherewith the Son glorifies the Father; and, I have manifested Thy name, is the same as what He said before, I have glorified Thee; the past being put for the future both there and here. But what follows shews that He is speaking here of those who were already His disciples, not of all who should afterwards believe on Him. At the beginning of His prayer then our Lord is speaking of all believers, all to whom He should make known the Father, thereby glorifying Him: for after saying, that Thy Son also may glorify Thee, in shewing how that was to be done, He says, As Thou hast given Him power over all flesh. Now let us hear what He says to the disciples: I have manifested Thy name to the men which Thou gavest Me out of the world. Had they not known the name of God then, when they were Jews? We read in the Psalms, In Jewry is God known; His name is great in Israel. (Ps. 76:1) I have manifested Thy name, then, must be understood not of the name of God, but of the Father’s name, which name could not be manifested without the manifestation of the Son. For God’s name, as the God of the whole creation, could not have been entirely unknown to any nation. As the Maker then of the world, He was known among all nations, even before the spread of the Gospel. In Jewry He was known as a God, Who was not to be worshipped with the false gods: but as the Father of that Christ, by whom He took away the sins of the world, His name was unknown; which name Christ now manifesteth to those whom the Father had given Him out of the world. But how did He manifest it, when the hour had not come of which He said above, The hour cometh, when I shall no more speak unto you in proverbs. We must understand the past to be put for the future.

CHRYSOSTOM. (Hom. lxxxi) That He was the Son of the Father, Christ had already manifested to them by words and deeds.

AUGUSTINE. (Tr. cvi) Which Thou hast given Me out of the world: i. e. who were not of the world. But this they were by regeneration, not by nature. What is meant by, Thine they were, and Thou gavest them Me? Had ever the Father any thing without the Son? God forbid. But the Son of God had that sometimes, which He had not as Son of man; for He had the universe with His Father, while He was still in His mother’s womb. Wherefore by saying, They were Thine, the Son of God does not separate Himself from the Father; but only attributes all His power to Him, from whom He is, and hath the same. And Thou gavest them Me, then, means that He had received as man the power to have them; nay, that He Himself had given them to Himself, i. e. Christ as God with the Father, to Christ as man not with the Father. His purpose here is to shew His unanimity with the Father, and how that it was the Father’s pleasure that they should believe in Him.

BEDE. And they have kept Thy word. He calls Himself the Word of the Father, because the Father by Him created all things, and because He contains in Himself all words: as if to say, They have committed Me to memory so well, that they never will forget Me. Or, They have kept Thy word, i. e. in that they have believed in Me: as it follows, Now they have known that all things whatsoever Thou hast given Me, are of Thee. Some read, Now I have known, &c. But this cannot be correct. For how could the Son be ignorant of what was the Father’s? It is the disciples He is speaking of; as if to say, They have learnt that there is nothing in Me alien from Thee, and that whatever I teach cometh from Thee.

AUGUSTINE. (Tr. cvi) The Father gave Him all things, when having all things He begat Him.

CHRYSOSTOM. (Hom. lxxxi) And whence have they learned? From My words, wherein I taught them that I came forth from Thee. For this was what He has been labouring to shew throughout the whole of the Gospel: For I have given unto them the words which Thou gavest Me, and they have received them.

AUGUSTINE. (Tr. cvi. c. 6) i. e. have understood and remembered them. For then is a word received, when the mind apprehends it; as it follows, And have known surely that I came out from Thee. And that none might imagine that that knowledge was one of sight, not of faith, He adds, And they hare believed (surely, is understood) that Thou didst send Me. What they believed surely, was what they knew surely; for, I came out from Thee, is the same with, Thou didst send Me. They believed surely, i. e. not as He said above they believed1, but surely, i. e. as they were about to believe firmly, steadily, unwaveringly: never any more to be scattered to their own, and leave Christ. The disciples as yet were not such as He describes them to be in the past tense, meaning such as they were to be when they had received the Holy Ghost. The question how the Father gave those words to the Son, is easier to solve, if we suppose Him to have received them from the Father as Son of man. But if we understand it to be as the Begotten of the Father, let there be no time supposed previous to His having them, as if He once existed without them: for whatever God the Father gave God the Son, He gave in begetting.

17:9–13

9. I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.

10. And all mine are thine, and thine are mine; and I am glorified in them.

11. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.

12. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

13. And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.

CHRYSOSTOM. (Hom. lxxxi) As the disciples were still sad in spite of all our Lord’s consolations, henceforth He addresses Himself to the Father to shew the love which He had for them; I pray for them; He not only gives them what He has of His own, but entreats another for them, as a still further proof of His love.

AUGUSTINE. (Tr. cvi) When He adds, I pray not for the world, by the world He means those who live according to the lust of the world, and have not the lot to be chosen by grace out of the world, as those had for whom He prayed: But for them which Thou hast given Me. It was because the Father had given Him them, that they did not belong to the world. Nor yet had the Father, in giving them to the Son, lost what He had given: For they are Thine.

CHRYSOSTOM. (Hom. lxxxi. 1) He often repeats, Thou hast given Me, to impress on them that it was all according to the Father’s will, and that He did not come to rob another, but to take unto Him His own. Then to shew them that this power1 had not been lately received from the Father, He adds, And all Mine are Thine, and Thine are Mine: as if to say, Let no one, hearing Me say, Them which Thou hast given Me, suppose that they are separated from the Father; for Mine are His: nor because I said, They are Thine, suppose that they are separate from Me: for whatever is His is Mine.

AUGUSTINE. (Tr. cvi. 6) It is sufficiently apparent from hence, that all things which the Father hath, the Only-Begotten Son hath; hath in that He is God, born from the Father, and equal with the Father; not in the sense in which the elder son is told, All that I have is thine. (Luke 15:31) For all there means all creatures below the holy rational creature, but here it means the very rational creature itself, which is only subjected to God. Since this is God the Father’s, it could not at the same time be God the Son’s, unless the Son were equal to the Father. For it is impossible that saints, of whom this is said, should be the property of any one, except Him who created and sanctified them. When He says above in speaking of the Holy Spirit, All things that the Father hath are Mine, (c. 16:15) He means all things which pertain to the divinity of the Father; for He adds, He (the Holy Ghost) shall receive of Mine; and the Holy Ghost would not receive from a creature which was subject to the Father and the Son.

CHRYSOSTOM. (Hom. lxxxi) Then He gives proof of this, I am glorified in them. If they glorify Me, believing in Me and Thee, it is certain that I have power over them: for no one is glorified by those amongst whom he has no power.

AUGUSTINE. (Tr. cvii. 3) He speaks of this as already done, meaning that it was predestined, and sure to be. But is this the glorifying of which He speaks above, And now, O Father, glorify Thou Me with Thine own Self? If then with Thyself, what meaneth here, In them? Perhaps that this very thing, i. e. His glory with the Father, was made known to them, and through them to all that believe.

CHRYSOSTOM. (Hom. lxxxi) And now I am no more in the world: i. e. though I no longer appear in the flesh, I am glorified by those who die for Me, as for the Father, and preach Me as the Father.

AUGUSTINE. (Tr. cvii. 4) At the time at which He was speaking, both were still in the world. Yet we must not understand, I am no more in the world, metaphorically of the heart and life; for could there ever have been a time when He loved the things of the world? It remains then that He means that He was not in the world, as He had been before; i. e. that He was soon going away. Do we not say every day, when any one is going to leave us, or going to die, such an one is gone? This is shewn to be the sense by what follows; for He adds, And now I come to Thee. And then He commends to His Father those whom He was about to leave: Holy Father, keep through Thine own name those whom Thou hast given Me. As man He prays God for His disciples, whom He received from God. But mark what follows: That they may be one, as We are: He does not say, That they may be one with Us, as We are one; but, that they may be one: that they may be one in their nature, as We are one in Ours. For, in that He was God and man in one person, as man He prayed, as God He was one with Him to Whom He prayed.

AUGUSTINE. (iv. de Trin. c. ix) He does not say, That I and they maybe one, though He might have said so in the sense, that He was the head of the Church, and the Church His body; not one thing, but one person: the head and the body being one Christ. But shewing something else, viz. that His divinity is consubstantial with the Father, He prays that His people may in like manner be one; but one in Christ, not only by the same nature, in which mortal man is made equal to the Angels, but also by the same will, agreeing most entirely in the same mind, and melted into one Spirit by the fire of love. This is the meaning of, That they may be one as We are: viz. that as the Father and the Son are one not only by equality of substance, but also in will, so they, between whom and God the Son is Mediator, may be one not only by the union of nature, but by the union of love.

CHRYSOSTOM. (Hom. lxxxi) Again He speaks as man: While I was with them in the world, I kept them in Thy name; i. e. by Thy help. He speaks in condescension to the minds of His disciples, who thought they were more safe in His presence.

AUGUSTINE. (Tr. cvii. 6) The Son as man kept His disciples in the Father’s name, being placed among them in human form: the Father again kept them in the Son’s name, in that He heard those who asked in the Son’s name. But we must not take this carnally, as if the Father and Son kept us in turns, for the Father, Son, and Holy Ghost guard us at the same time: but Scripture does not raise us, except it stoop to us. Let us understand then that when our Lord says this, He is distinguishing the persons, not dividing the nature, so that when the Son was keeping His disciples by His bodily presence, the Father was waiting to succeed Him on His departure; but both kept them by spiritual power, and when the Son withdrew His bodily presence, He still held with the Father the spiritual keeping. For when the Son as man received them into His keeping, He did not take them from the Father’s keeping, and when the Father gave them into the Son’s keeping, it was to the Son as man, who at the same time was God. Those that Thou gavest Me I have kept, and none of them is lost but the son of perdition; i. e. the betrayer of Christ, predestined to perdition; that the Scripture might be fulfilled, especially the prophecy in Psalm 108.

CHRYSOSTOM. (Hom. lxxxi) He was the only one indeed who perished then, but there were many after. None of them is lost, i. e. as far as I am concerned; as He says above more clearly; I will in no wise cast out. But when they cast themselves out, I will not draw them to Myself by dint of compulsion. It follows: And now I come to Thee. But some one might ask, Canst Thou not keep them? I can. Then why sayest Thou this? That they may have My joy fulfilled in them, i. e. that they may not be alarmed in their as yet imperfect state.

AUGUSTINE. (Tr. cvii) Or thus: That they might have the joy spoken of above: That they may be one, as We are one. This His joy, i. e. bestowed by Him, He says, is to be fulfilled in them: on which account He spoke thus in the world. This joy is the peace and happiness of the life to come. He says He spoke in the world, though He had just now said, I am no more in the world. For, inasmuch as He had not yet departed, He was still here; and inasmuch as He was going to depart, He was in a certain sense not here.

17:14–19

14. I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.

15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

16. They are not of the world, even as I am not of the world.

17. Sanctify them through thy truth; thy word is truth.

18. As thou hast sent me into the world, even so have I also sent them into the world.

19. And for their sakes I sanctify myself, that they also might be sanctified through the truth.

CHRYSOSTOM. (Hom. lxxxii) Again, our Lord gives a reason why the disciples are worthy of obtaining such favour from the Father: I have given them Thy word; and the world hath hated them; i. e. They are had in hatred for Thy sake, and on account of Thy word.

AUGUSTINE. (Tr. cviii) They had not yet experienced these sufferings which they afterwards met with; but, after His custom, He puts the future into the past tense. Then He gives the reason why the world haled them; viz. Because they are not of the world. This was conferred upon them by regeneration; for by nature they were of the world. It was given to them that they should not be of the world, even as He was not of the world; as it follows; Even as I am not of the world. He never was of the world; for even His birth of the form of a servant He received from the Holy Ghost, from Whom they were born again. But though they were no longer of the world, it was still necessary that they should be in the world: I pray not that Thou shouldest take them out of the world.

BEDE. As if to say, The time is now at hand, when I shall be taken out of the world; and therefore it is necessary that they should be still left in the world, in order to preach Me and Thee to the world. But that Thou shouldest keep them from the evil; every evil, but especially the evil of schism.

AUGUSTINE. (Tr. cviii) He repeats the same thing again; They are not of the world, even as I am not of the world.

CHRYSOSTOM. (Hom. lxxxii. 1) Above, when He said, Them whom Thou gavest Me out of the world, He meant their nature; here He means their actions. They are not of the world; because they have nothing in common with earth, they are made citizens of heaven. Wherein He shews His love for them, thus praising them to the Father. The word as when used with respect to Him and the Father expresses likeness of nature; but between us and Christ there is immense distance. Keep them from the evil, i. e. not from dangers only, but from falling away from the faith.

AUGUSTINE. (Tr. cviii) Sanctify them through Thy truth: for thus were they to be kept from the evil. But it may be asked, how it was that they were not of the world, when they were not yet sanctified in the truth? Because the sanctified have still to grow in sanctity, and this by the help of God’s grace. The heirs of the New Testament are sanctified in that truth, the shadows of which were the sanctification of the Old Testament; they are sanctified in Christ, Who said above, I am the way, the truth, and the life. (c. 14:6) It follows, Thy discourse is truth. The Greek is λόγος, i. e. word. The Father then sanctified them in the truth, i. e. in His Word the Only-Begotten, them, i. e. the heirs of God, and joint-heirs with Christ.

CHRYSOSTOM. (Hom. lxxxii) Or thus: Sanctify them in Thy truth; i. e. Make them holy, by the gift of the Holy Spirit, and sound doctrines: for sound doctrines give knowledge of God, and sanctify the soul. And as He is speaking of doctrines, He adds, Thy word is truth, i. e. there is in it no lie, nor any thing typical, or bodily. Again, Sanctify them in Thy truth, may mean, Separate them for the ministry of the word, and preaching.

GLOSS. As Thou hast sent Me into the world, even so have I also sent them into the world. For what Christ was sent into the world, for the same end were they; as saith Paul, God was in Christ reconciling the world unto Himself; and hath given to us the word of reconciliation. (2 cor. 5:19) As does not express perfect likeness between our Lord and His Apostles, but only as much as was possible in men. Have sent them, He says, according to His custom of putting the past for the future.

AUGUSTINE. (Tr. cviii) It is manifest by this, that He is still speaking of the Apostles; for the very word Apostle means in the Greek, sent. But since they are His members, in that He is the Head of the Church, He says, And for their sakes I sanctify Myself; i. e. I in Myself sanctify them, since they are Myself. And to make it more clear that this was His meaning, He adds, That they also might be sanctified through the truth, i. e. in Me; inasmuch as the Word is truth, in which the Son of man was sanctified from the time that the Word was made flesh. For then He sanctified Himself in Himself, i. e. Himself as man, in Himself as the Word: the Word and man being one Christ. But of His members it is that He saith, And for their sakes I sanctify Myself, i. e. them in Me, since in Me both they and I are. That they also might be sanctified in truth: they also, i. e. even as Myself; and in the truth, i. e. Myself.

CHRYSOSTOM. (Hom. lxxxii) Or thus: For their sakes I sanctify Myself, i. e. I offer Myself as a sacrifice to Thee; for all sacrifices, and things that are offered to God, are called holy. And whereas this sanctification was of old in figure, (a sheep being the sacrifice,) but now in truth, He adds, That they also might be sanctified through the truth; i. e. For I make them too an oblation to Thee; either meaning that He who was offered up was their head, or that they would be offered up too: as the Apostle saith, Present your bodies a living sacrifice, holy. (Rom. 12:1)

17:20–23

20. Neither pray I for these alone, but for them also which shall believe on me through their word;

21. That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

22. And the glory which thou gavest me I have given them; that they may be one, even as we are one:

23. I in them, and thou in me, that they may be made perfect in one: and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

AUGUSTINE. (Tr. cix) When our Lord had prayed for His disciples, whom He named also Apostles, He added a prayer for all others who should believe on Him; Neither pray I for these alone, but for all others who shall believe on Me through their word.

CHRYSOSTOM. (Hom. lxxxii) Another ground of consolation to them, that they were to be the cause of the salvation of others.

AUGUSTINE. (Tr. cix) All, i. e. not only those who were then alive, but those who were to be born; not those only who heard the Apostles themselves, but us who were born long after their death. We have all believed in Christ through their word: for they first heard that word from Christ, and then preached it to others, and so it has come down, and will go down to all posterity. We may see that in this prayer there are some disciples whom He does not pray for; for those, i. e. who were neither with Him at the time, nor were about to believe on Him afterwards through the Apostles’ word, but believed already. Was Nathanael with Him then, or Joseph of Arimathea, and many others, who, John says, believed on Him? I do not mention old Simeon, or Anna the prophetess, Zacharias, Elisabeth, or John the Baptist; for it might be answered that it was not necessary to pray for dead persons, such as these who departed with such rich merits. With respect to the former then we must understand that they did not yet believe in Him, as He wished, but that after His resurrection, when the Apostles were taught and strengthened by the Holy Spirit, they attained to a right faith. The case of Paul however still remains, An Apostle not of men, or by men; (Gal. 1:1) and that of the robber, who believed when even the teachers themselves of the faith fell away. We must understand then, their word, to mean the word of faith itself which they preached to the world; it being called their word, because it was preached in the first instance and principally by them; for it was being preached by them, when Paul received it by revelation from Jesus Christ Himself. And in this sense the robber too believed their word. Wherefore in this prayer the Redeemer prays for all whom He redeemed, both present and to come. And then follows the thing itself which He prays for, That they all may be one. He asks that for all, which he asked above for the disciples; that all both we and they may be one.

CHRYSOSTOM. (Hom. lxxxii) And with this prayer for unanimity, He concludes His prayer; and then begins a discourse on the same subject: A new commandment I give unto you, that ye love one another.

HILARY. (vii de Trin) And this unity is recommended by the great example of unity: As Thou, Father, art in Me, and I in Thee, that they also may be one in Us, i. e. that as the Father is in the Son, and the Son in the Father, so, after the likeness of this unity, all may be one in the Father and in the Son.

CHRYSOSTOM. (Hom. lxxxii) This as again does not express perfect likeness, but only likeness as far as it was possible in men; as when He saith, Be ye merciful, even as your Father, which is in heaven, is merciful. (Luke 6:36)

AUGUSTINE. (Tr. cx) We must particularly observe here, that our Lord did not say, that we may be all one, but that they may be all one, as Thou, Father, in Me, and I in Thee, are one, understood. For the Father is so in the Son, that They are one, because They are of one substance; but we can be one in Them, but not with Them; because we and They are not of one substance. They are in us, and we in Them, so as that They are one in Their nature, we one in ours. They are in us, as God is in the temple; we in Them, as the creature is in its Creator. Wherefore He adds, in Us, to shew, that our being made one by charity, is to be attributed to the grace of God, not to ourselves.

AUGUSTINE. (iv. de. Trin. c. ix) Or that in ourselves we cannot be one, severed from each other by diverse pleasures, and lusts, and the pollution of sin, from which we must be cleansed by a Mediator, in order to be one in Him.

HILARY. (viii. de Trin) Heretics endeavouring to get over the words, I and My Father are one, as a proving unity of nature, and to reduce them to mean a unity simply of natural love, and agreement of will, bring forwards these words of our Lord’s as an example of this kind of unity: That they may be all one, as Thou, Father, art in Me, and I in Thee. But though impiety can cheat its own understanding, it cannot alter the meaning1 of the words themselves. For they who are born again of a nature that gives unity in life eternal, they cease to be one in will merely, acquiring the same nature by their regeneration: but the Father and Son alone are properly one, because God, only-begotten of God, can only exist in that nature from which He is derived.

AUGUSTINE. (Tr. cx) But why does He say, That the world may believe that Thou hast sent Me? Will the world believe when we shall all be one in the Father and the Son? Is not this unity that peace eternal, which is the reward of faith, rather than faith itself? For though in this life all of us who hold in the same common faith are one, yet even this unity is not a means to belief, but the consequence of it. What means then, That all may be one, that the world may believe? He prays for the world when He says, Neither pray I for these alone, but for all those who shall believe on Me through their word. Whereby it appears that He does not make this unity the cause of the world believing, but prays that the world may believe, as He prays that they all may be one. The meaning will be clearer if we always put in the word ask; I ask that they all may be one; I ask that they may be one in Us; I ask that the world may believe that Thou hast sent Me.

HILARY. (viii. de Trin) Or, the world will believe that the Son is sent from the Father, for that reason, viz. because all who believe in Him are one in the Father and the Son.

CHRYSOSTOM. (Hom. lxxxii) For there is no scandal so great as division, whereas unity amongst believers is a great argument for believing; as He said at the beginning of His discourse, By this shall all men know that ye are My disciples, if ye have love one to another. For if they quarrel, they will not be looked on as the disciples of a peacemaking Master. And I, He saith, not being a peacemaker, they will not acknowledge Me as sent from God.

AUGUSTINE. (Tr. cx) Then our Saviour, Who, by praying to the Father, shewed Himself to be man, now shews that, being God with the Father, He doth what He prays for: And the glory which Thou gavest Me, I have given them. What glory, but immortality, which human nature was about to receive in Him? For that which was to be by unchangeable predestination, though future, He expresses by the past tense. That glory of immortality, which He says was given Him by the Father, we must understand He gave Himself also. For when the Son is silent of His own cooperation in the Father’s work, He shews His humility: when He is silent of the Father’s cooperation in His work, He shews His equality. In this way here He neither disconnects Himself with the Father’s work, when He says, The glory which Thou gavest Me, nor the Father with His work, when He says, I have given them. But as He was pleased by prayer to the Father to obtain that all might be one, so now He is pleased to effect the same by His own gift; for He continues, That all may be one, even as We are one.

CHRYSOSTOM. (Hom. lxxxii. 2) By glory, He means miracles, and doctrines, and unity; which latter is the greater glory. For all who believed through the Apostles are one. If any separated, it was owing to men’s own carelessness; not but that our Lord anticipates this happening.

HILARY. (viii. de Trin) By this giving and receiving of honour, then, all are one. But I do not yet apprehend in what way this makes all one. Our Lord, however, explains the gradation and order in the consummating of this unity, when He adds, I in them, and Thou in Me; so that inasmuch as He was in the Father by His divine nature, we in Him by His incarnation, and He again in us by the mystery of the sacrament, a perfect union by means of a Mediator was established.

CHRYSOSTOM. (Hom. lxxxii) Elsewhere1 He says of Himself and the Father, We will come and make Our abode with Him; by the mention of two persons, stopping the mouths of the Sabellians. Here by saying that the Father comes to the disciples through Him, He refutes the notion of the Arians.

AUGUSTINE. (Tr. cx. 4) Nor is this said, however, as if to mean that the Father was not in us, or we in the Father. He only means to say, that He is Mediator between God and man. And what He adds, That they may be made perfect in one, shews that the reconciliation made by this Mediator, was carried on even to the enjoyment of everlasting blessedness. So what follows, That the world may know that Thou hast sent Me, must not be taken to mean the same as the words just above, That the world may believe. For as long as we believe what we do not see, we are not yet made perfect, as we shall be when we have merited to see what we believe. So that when He speaks of their being made perfect, we are to understand such a knowledge as shall be by sight, not such as is by faith. These that believe are the world, not a permanent enemy, but changed from an enemy to a friend; as it follows: And hast loved them, as Thou hast loved Me. The Father loves us in the Son, because He elected us in Him. These words do not prove that we are equal to the Only Begotten Son; for this mode of expression, as one thing so another, does not always signify equality. It sometimes only means, because one thing, therefore another. And this is its meaning here: Thou hast loved them, as Thou hast loved Me, i. e. Thou hast loved them, because Thou hast loved Me. There is no reason for God loving His members, but that He loves him. But since He hateth nothing that He hath made, who can adequately express how much He loves the members of His Only Begotten Son, and still more the Only Begotten Himself.

17:24–26

24. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

25. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.

26. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

CHRYSOSTOM. (Hom. lxxxii. 2) After He has said that many should believe on Him through them, and that they should obtain great glory, He then speaks of the crowns in store for them; Father, I will that they also whom Thou hast given Me, be with Me where I am.

AUGUSTINE. (Tr. cxi. 1) These are they whom He has received from the Father, whom He also chose out of the world; as He saith at the beginning of this prayer, Thou hast given Him power over all flesh, i. e. all mankind, That He should give eternal life to as many as Thou hast given Him. Wherein He shews that He had received power over all men, to deliver whom He would, and to condemn whom He would. Wherefore it is to all His members that He promises this reward, that where He is, they may be also. Nor can that but be done, which the Almighty Son saith that He wishes to the Almighty Father: for the Father and the Son have one will, which, if weakness prevent us from comprehending, piety must believe. Where I am: so far as pertains to the creature, He was made of the seed of David according to the flesh: He might say, Where I am, meaning where He was shortly to be, i. e. heaven. In heaven then, He promises us, we shall be. For thither was the form of a servant raised, which He had taken from the Virgin, and there placed on the right hand of God.

GREGORY. (Moral.) What means then what the Truth saith above, No man hath ascended into heaven, but He that came down from heaven, even the Son of man which is in heaven. (John 3:13) Yet here is no discrepancy, for our Lord being the Head of His members, the reprobates excluded, He is alone with us. And therefore, we making one with Him, whence He came alone in Himself, thither He returns alone in us.

AUGUSTINE. (Tr. cxi) But as respects the form of God, wherein He is equal to the Father, if we understand these words, that they may be with Me where I am, with reference to that, then away with all bodily ideas, and enquire not where the Son, Who is equal to the Father, is: for no one hath discovered where He is not. Wherefore it was not enough for Him to say, I will that they may be where I am, but He adds, with Me. For to be with Him is the great good: even the miserable can be where He is, but only the happy can be with Him. And as in the ease of the visible, though very different be whatever example we take, a blind man will serve for one, as a blind man though He is where the light is, yet is not himself with the light, but is absent from it in its presence, so not only the unbelieving, but the believing, though they cannot be where Christ is not, yet are not themselves with Christ by sight: by faith we cannot doubt but that a believer is with Christ. But here He is speaking of that sight wherein we shall see Him as He is; as He adds, That they may behold My glory, which Thou hast given Me. That they may behold, He says, not, that they may believe. It is the reward of faith which He speaks of, not faith itself.

CHRYSOSTOM. (Hom. lxxxii) He saith not, that they may partake of My glory, but, that they may behold, intimating that the rest there is to see the Son of God. The Father gave Him glory, when He begat Him.

AUGUSTINE. (Tr. cxi. 3) When then we shall have seen the glory which the Father gave the Son, though by this glory we do not understand here, that which He gave to the equal Son when He begat Him, but that which He gave to the Son of man, after His crucifixion; then shall the judgment be, then shall the wicked be taken away, that he see not the glory of the Lord: what glory but that whereby He is God? If then we take their words, That they may be with Me where I am, to be spoken by Him as Son of God, in that case they must have a higher meaning, viz. that we shall be in the Father with Christ. As He immediately adds, That they may see My glory which Thou hast given Me; and then, Which Thou gavest Me before the foundation of the world. For in Him He loved us before the foundation of the world, and then predestined what He should do at the end of the world.

BEDE. That which He calls glory then is the love wherewith He was loved with the Father before the foundation of the world. And in that glory He loved us too before the foundation of the world.

THEOPHYLACT. After then that He had prayed for believers, and promised them so many good things, another prayer follows worthy of His mercy and benignity: O righteous Father, the world hath not known Thee; as if to say, I would wish that all men obtained these good things, which I have asked for the believing. But inasmuch as they have not known Thee, they shall not obtain the glory and crown.

CHRYSOSTOM. (Hom. lxxxii) He says this as if He were troubled at the thought, that they should be unwilling to know One so just and good. And whereas the Jews had said, that they knew God, and He knew Him not: He on the contrary says, But I have known Thee, and these have known that Thou hast sent Me, and I have declared unto them Thy name, and will declare1 it, by giving them perfect knowledge through the Holy Ghost. When they have learned what Thou art, they will know that I am not separate from Thee, but Thine own Son greatly beloved, and joined to Thee. This I have told them, that I might receive them, and that they who believe this aright, shall preserve their faith and love toward Me entire; and I will abide in them: That the love wherewith Thou hast loved Me may be in them, and I in them.

AUGUSTINE. (Tr. cxi. 5) Or thus; What is to know Him, but eternal life, which He gave not to a condemned but to a reconciled world? For this reason the world hath not known Thee; because Thou art just, and hast punished them with this ignorance of Thee, in reward for their misdeeds. And for this reason the reconciled world knows Thee, because Thou art merciful, and hast vouchsafed this knowledge, not in consequence of their merits, but of thy grace. It follows: But I have known Thee. He is God the fountain of grace by nature, man of the Holy Ghost and Virgin by grace ineffable. Then because the grace of God is through Jesus Christ, He says, And they have known Me, i. e. the reconciled world have known Me, by grace, forasmuch as Thou hast sent Me. And I have made known Thy name to them by faith, and will make it known by sight: that the love wherewith Thou hast loved Me may be in them. (2 Tim. 4:7) The Apostle uses a like phrase, I have fought a good fight, by a good fight being the more common form. The love wherewith the Father loveth the Son in us, can only be in us because we are His members, and we are loved in Him when He is loved wholly, i. e. both head and body. And therefore He adds, And I in them; He is in us, as in His temple, we in Him as our Head.