The disciples imagined that they understood this at least. Christ had read their thoughts, and there was no need for anyone to put express questions. [5791] He knew all things, and by this they believed - it afforded them evidence - that He came forth from [5792] God. But how little did they know their own hearts! The hour had even come when they would be scattered, every man to his own home, and leave Him alone - yet, truly, He would not be alone, because the Father would be with Him. [5793] Yet, even so, His latest as His first thought [5794] was of them; and through the night of scattering and of sorrow did He bid them look to the morning of joy. For, the battle was not theirs, nor yet the victory doubtful: I [emphatically] have overcome [it is accomplished] the world.' [5795]
We now enter most reverently what may be called the innermost Sanctuary. [5796] For the first time we are allowed to listen to what was really the Lord's Prayer,' [5797] and, as we hear, we humbly worship. That Prayer was the great preparation for His Agony, Cross, and Passion; and, also, the outlook on the Crown beyond. In its three parts [5798] it seems almost to look back on the teaching of the three previous chapters, [5799] and convert them into prayer. [5800] We see the great High-Priest first solemnly offering up Himself, and then consecrating and interceding for His Church and for her work.
The first part of that Prayer [5801] is the consecration of Himself by the Great High-Priest. The final hour had come. In praying that the Father would glorify the Son, He was really not asking anything for Himself, but that the Son' might [5802] glorify' the Father. For, the glorifying of the Son - His support, and then His Resurrection, was really the completion of the work which the Father had given Him to do, as well as its evidence. It was really in accordance (even as') with the power or authority which the Father gave Him over all flesh,' [5803] when He put all things under His Feet as the Messiah - the object of this Messianic Rule being, that the totality' (the all, pn) that Thou hast given Him, He should give to them eternal life.' The climax in His Messianic appointment, the object of His Rule over all flesh, was the Father's gift to Christ of the Church as a totality and a unity; and in that Church Christ gives to each individually eternal life. What follows [5804] seems an intercalated sentence, as shown even by the use of the particle and,' with which the all-important definition of what is eternal life' is introduced, and by the last words in the verse. But although embodying, so to speak, as regards the form, the record which St. John had made of Christ's Words, we must remember that, as regards the substance, we have here Christ's own Prayer for that eternal life to each of His own people. And what constitutes the eternal life?' Not what we so often think, who confound with the thing its effects or else its results. It refers not to the future, but to the present. It is the realisation of what Christ had told them in these words: Ye believe in God, believe also in Me.' It is the pure sunlight on the soul, resulting in, or reflecting the knowledge of Jehovah; the Personal, Living, True God, and of Him Whom He did send, Jesus Christ. These two branches of knowledge must not so much be considered as co-ordinate, but rather as inseparable. Returning from this explanation of the eternal life' which they who are bathed in the Light possess even now and here, the Great High-Priest first offered up to the Father that part of His work which was on earth and which He had completed. And then, both as the consummation and the sequel of it, He claimed what was at the end of His Mission: His return to that fellowship of essential glory, which He possessed together with the Father before the world was. [5805]