Vv. 20-26. Prayer for future believers. —Ver. 20. Οὐ περὶ τούτων δὲ ἐρωτῶ µόνον .. . The consecration of the dis- ciples and His sending them forth natu-
16---26.
84.5
διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ: 21. ἵνα πάντες ev ὦσι' καθὼς σὺ,
πι 3 > 4 ‘ > \ ϱ/ ‘ > VS St κα. | πάτερ. εν EOL, Kayo εν σοι, ινα και αυτοι εν ημιν εν
a ϱ @ol* ινα
ὁ κόσμος πιστεύσῃ ὅτι σύ µε ἀπέστειλας. 22. καὶ ἐγὼ "τὴν δόξαν wi. 14. um.
ἣν, δέδωκάς pot, δέδωκα αὐτοῖς, ἵνα dow ἓν, καθὼς ἡμεῖς * ἕν ἐσμεν' xxii. 20. η > Γι >]
rn > A ‘ 5 23. ἐγὼ ἐν αὐτοῖς, καὶ σὺ ἐν ἐμοὶ, ἵνα ὦσι τετελειωμένοι εἲς Ev, καὶ Zech. xiv.
ἵνα γινώσκη ὁ κόσμος ὅτι σύ µε ἀπέστειλας, καὶ ἠγάπησας αὐτοὺς, 24. Mdrep,® οὓς δέδωκάς po, θέλω ἵνα ὅπου εἰμὶ ἐγὼ, κἀκεῖνοι Gor pet ἐμοῦ: ἵνα θεωρῶσι τὴν δόξαν τὴν ἐμὴν, ἣν ἔδωκάς por, ὅτι ἠγάπησάς pe πρὸ καταβολῆς κόσμου.
καθὼς ἐμὲ ἠγάπησας.
Υ πρὸ ΟΠΙΥ here and Eph. i. 4. 1 Pet. i. 20; ἀπὸ seven times.
> 25. Πάτερ " δίκαιε, καὶ 6 Kdopos σε οὖκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ z Here only
οὗτοι ἔγνωσαν ὅτι σύ µε ἀπέστειλας' 26. καὶ ἐγνώρισα αὐτοῖς τὸ ” , ‘ / 9 c a > > 9 a ὄνομά σου, καὶ yywpiow: ἵνα ἡ ἀγάπη, ἣν ἠγάπησάς µε, ἐν αὐτοῖς
- >? ᾖ, κἀγὼ ἐν αὐτοῖς.
1 πατερ in NACL; πατηρ in BD.
rally suggests the enlargement of the Church and of His care.—Ver. 21. For those who through their preaching be- lieve on Him He prays that they may be one. Naturally the extension of the Church imperils its unity, the ἑνότης τοῦ πνεύματος, Eph. iv. 3. ‘This unity is in- finitely more than mere unanimity, since it rests upon unity of spirit and life.” Tholuck. This unity of all believers finds its ideal in the unity of the Father and the Son: καθὼς σὺ, πάτερ κ. τ. λ., and not only its ideal but its unifying principle and element, ἐν ἡμῖν. This unity of all believers is to result in the universal belief in Christ’s mission, ἵνα 6 κόσμος .. . G@wéorethas.—Ver. 22. That the unity of believers in the Father and the Son might be perfect, it was needful that even the glory which Christ possessed by the Father’s gift (ver. 5) should be given to His people. The perfect tense is used, because the gift had already been determined. The nature of the glory spoken of is interpreted both by ver. 5 and by ver. 24. It could not be com- pletely and actually bestowed until the point indicated in ver. 24 was reached.— Ver. 23. ἵνα dow ἕν of ver. 22 becomes in νετ. 23 ἵνα Gov τετελειωμένοι εἰς Ev, ‘that they may be perfected into one’’. They are perfected by being wrought to a Divine unity. The work of Christ is accomplished when men are one by Christ dwelling in them. God is in Him, He is in each believer, and thus a true and final unity is formed. One result is the conviction wrought in the world, ὅτι σύ µε ἀπέστειλας . . . ἠγάπησας. The
with πάτερ, but cp. 1 Jo. i. 9; il. 29. Rev. xvi.
5.
Σεν omitted in BC*D, read in SSACfL. Σπατηρ in AB, πατερ NCDL. So in ver. 25.
“ovs in ACL, it.; o in NBD.
mission of Christ and its results prove not only the Father’s love of the Son but His love for men.—Ver. 24. Πάτερ, ὃ δέδωκάς por, “that which Thou hast given me,” te, the community of believers; θέλω, ‘I will,” no longer, ἐρωτῶ, ‘that where I am, there they may be also”; 6 resolved into individuals, To share in the destiny of Christ has already been promised to His followers, x. 26; cf. xiv. 3. This is the consumma- tion of Christian blessedness. They are not only in the same condition as their Lord, but enjoy it in fellowship with Him, pert’ ἐμοῦ.-- ἵνα θεωρῶσι τὴν δόξαν τὴν ἐμήν. To see Christ honoured and supreme must ever be the Christian’s joy. But this glory of Christ resulting from the eternal love of the Father is not only seen but shared in by the disciples in the measure of their capacity, v. 22, 2 Tim. ii, 12, Rev. iii. 21.—Ver. 25. Πάτερ δίκαιε, ‘ Righteous Father”. The appeal is now to God’s justice; “ut tua bonitas me -miserat servandsn si qua Πετί potuisset, omnibus; ita tui, justitia non patietur ob quorundam ia- credulitatem frustrari vota credentium”’. Erasmus. The Father’s justice is appealed to, that the believing may not share the fate of the unbelieving world καὶ 6 κόσμος Elsner translates '' quam- vis,” and Lampe says all difficulty thus disappears. But Elsner’s examples are irrelevant. Meyer renders “' Righteous Father—(yea, such Thou art!) and (and yet) the world knew Thee not”. Simcox suggests that the first καί is correlative not to the immediately follow-