In its last part this intercessory Prayer of the Great High-Priest bore on the work of the disciples and its fruits. As the Father had sent the Son, so did the Son send the disciples into the world, in the same manner, and on the same Mission. And for their sakes He now solemnly offered Himself, consecrated' or sanctified' Himself, that they might in truth' [5815] - truly - be consecrated. And in view of this their work, to which they were consecrated, did Christ pray not for them alone, but also for those who, through their word, would believe in Him, in order,' or that so,' all may be one' - form a unity. Christ, as sent by the Father, gathered out the original unity;' they, as sent by Him, and consecrated by His consecration, were to gather others, but all were to form one great unity, through the common spiritual communication. As Thou in Me, and I also in Thee, so that [in order that] they also may be in Us, so that [in order that] the world may believe that Thou didst send Me.' And the glory that Thou hast given Me' - referring to His Mission in the world, and His setting apart and authorisation for it - I have given to them, so that [in order that] [in this respect also] they may be one, even as We are One [a unity]. [5816] I in them, and Thou in Me, so that they may be perfected into One' - the ideal unity and real character of the Church, this - so that the world may know that Thou didst send Me, and lovedst them as Thou lovedst Me.'
After this unspeakably sublime consecration of His Church, and communication to her of His glory as well as of His Work, we cannot marvel at what follows and concludes the Lord's Prayer.' [5817] We remember the unity of the Church - a unity in Him, and as that between the Father and the Son - as we listen to this: That which Thou hast given Me, I will that, where I am, they also may be with Me - so that they may gaze [behold] on the glory that is Mine, which Thou hast given Me [be sharers in the Messianic glory]: because Thou lovedst Me before the foundation of the world.'
And we all would fain place ourselves in the shadow of this final consecration of Himself and of His Church by the Great High-Priest, which is alike final appeal, claim, and prayer: O Righteous Father, the world knew Thee not, but I know Thee, and these know that Thou sentest Me. And I made known unto them Thy Name, and will make it known, so that [in order that] the love wherewith Thou lovedst Me may be in them, and I in them.' This is the charter of the Church: her possession and her joy; her faith, her hope also, and love; and in this she standeth, prayeth, and worketh. __________________________________________________________________
[5716] As this chapter is really in the nature of a commentation on St. John xiv., xv., xvi., xvii., the reader is requested to peruse it with the Bible-text beside him. Without this it could scarcely be intelligently followed.
[5717] Ps. cxv.- cxviii.
[5718] St. Matt. xxvi. 30; St. Mark xiv. 26.
[5719] St. John xvii.
[5720] St. John xviii. 1.
[5721] Recorded in St. John xiv.
[5722] St. John xiii. 33.
[5723] vv. 1-4.
[5724] vv. 5-14.
[5725] vv. 15-24.
[5726] vv. 24-31.
[5727] Babha Mets. 83 b, line 13 from top, and other passages.
[5728] I prefer retaining the rendering of the A.V., as more congruous to the whole context.
[5729] St. John xiv. 1-4.
[5730] ver. 5.
[5731] St. John xiv. 7.
[5732] ver. 8.
[5733] ver 12.
[5734] vv. 13, 14.
[5735] St. John xiv. 15.
[5736] ver. 16.
[5737] Without entering on the discussion of what has engaged so much attention, I must content myself here with indicating the result at which I have arrived. This is simply to abide by the real and natural meaning of the word, alike in the Greek and in Rabbinic usage. This is: not Comforter but Advocate, or, it may be, according to circumstances, Defender, Representative, Counsellor, and Pleader.