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9. I pray for them. Hitherto Christ has brought forward what might procure for the disciples favor with the Father. He now forms the prayer itself, in which he shows that he asks nothing but what is agreeable to the will of the Father, because he pleads with the Father in behalf of those only whom the Father himself willingly loves. He openly declares that he does not pray for the world, because he has no solicitude but about his own flock, which he received from the hand of the Father. But this might be thought to be absurd; for no better rule of prayer can be found than to follow Christ as our Guide and Teacher. Now, we are commanded to pray for all, (1 Timothy 2:8) and Christ himself afterwards prayed indiscriminately for all,

Father, forgive them; for they know not what they do,
(Luke 23:34.)

I reply, the prayers which we offer for all are still limited to the elect of God. We ought to pray that this man, and that man, and every man, may be saved, and thus include the whole human race, because we cannot yet distinguish the elect from the reprobate; and yet, while we desire the coming of the kingdom of God, we likewise pray that God may destroy his enemies.

There is only this difference between the two cases, that we pray for the salvation of all whom we know to have been created after the image of God, and who have the same nature with ourselves; and we leave to the judgment of God those whom he knows to be reprobate. But in the prayer which is here related there was some special reason, which ought not to be produced as an example; for Christ does not now pray from the mere impulse of faith and of love towards men, but, entering into the heavenly sanctuary, he places before his eyes the secret judgments of the Father, which are concealed from us, so long as we walk by faith.

Besides, we learn from these words, that God chooses out of the world those whom he thinks fit to choose to be heirs of life, and that this distinction is not made according to the merit of men, but depends on his mere good-pleasure. For those who think that the cause of election is in men must begin with faith. Now, Christ expressly declares that they who are given to him belong to the Father; and it is certain that they are given so as to believe, and that faith flows from this act of giving. If the origin of faith is this act of giving, and if election comes before it in order and time, what remains but that we acknowledge that those whom God wishes to be saved out of the world are elected by free grace? Now since Christ prays for the elect only, it is necessary for us to believe the doctrine of election, if we wish that he should plead with the Father for our salvation. A grievous injury, therefore, is inflicted on believers by those persons who endeavor to blot out the knowledgeof election from the hearts of believers, because they deprive them of the pleading and intercession of the Son of God. ¹¹⁶¹¹⁶     “D’autant qu’ils les privent de la recommandation et intercession du Fils de Dieu.” These words serve also to expose the stupidity of those who, under the pretence of election, give themselves up to the indolence, whereas it ought rather to arouse us to earnestness in prayer, as Christ teaches us by his example.

10. And all things that are mine are thine. The object of the former clause is to show that the Father will assuredly listen to him. “I do not,” says he, “plead with thee for any but those whom thou acknowledgest to be thine, for I have nothing separated from thee, and therefore I shall not meet with a refusal.” In the second clause, and thine are mine, he shows that he has good reason for caring about the elect; for they are his in consequence of their being his Father’s. All these things are spoken for the confirmation of our faith. We must not seek salvation anywhere else than in Christ. But we shall not be satisfied with having Christ, if we do not know that we possess God in him. We must therefore believe that there is such a unity between the Father and the Son as makes it impossible that they shall have anything separate from each other.

And I am glorified in them. This is connected with the second clause of the verse, and thine are mine; for it follows that it is reasonable that he, for his part, should promote their salvation; and this is a most excellent testimony for confirming our faith, that Christ never will cease to care for our salvation, since he is glorified in us.

11. And I am no longer in the world. He assigns another reason why he prays so earnestly for the disciples, namely, because they will very soon be deprived of his bodily presence, under which they had reposed till now. So long as he dwelt with them, he cherished them,

as a hen gathereth her chickens under her wings,
(Matthew 23:37;)

but now that he is about to depart, he asks that the Father will guard them by his protection. And he does so on their account; for he provides a remedy for their trembling, that they may rely on God himself, to whose hands, as it were, he now commits them. It yields no small consolation to us, when we learn that the Son of God becomes so much the more earnest about the salvation of his people, when he leaves them as to his bodily presence; for we ought to conclude from it, that, while we are labouring under difficulties in the world, he keeps his eye on us, to send down, from his heavenly glory, relief from our distresses.

Holy Father. The whole prayer is directed to this object, that the disciples may not lose courage, as if their condition were made worse on account of the bodily absence of their Master. For Christ, having been appointed by the Father to be their guardian for a time, and having now discharged the duties of that office gives them back again, as it were, into the hands of the Father, that henceforth they may enjoy his protection, and may be upheld by his power. It amounts therefore to this, that, when the disciples are deprived of Christ’s bodily presence they suffer no loss, because God receives them under his guardianship, the efficacy of which shall never cease.

That they may be one. This points out the way in which they shall be kept; for those whom the Heavenly Father has decreed to keep, he brings together in a holy unity of faith and of the Spirit. But as it is not enough that men be agreed in some manner, he adds, As we are. Then will our unity be truly happy, when it shall bear the image of God the Father and of Christ, as the wax takes the form of the seal which is impressed upon it. But in what manner the Father, and Jesus Christ ¹¹⁷¹¹⁷     “Le Pere, et Jesus Christ son Fils.” his Son, are one, I shall shortly afterwards explain.

12. While I was with them in the world. Christ says that he hath kept them in the name of his Father; for he represents himself to be only a servant, who did nothing but by the power, and under the protection, of God. He means, therefore, that it were most unreasonable to suppose that they would now perish, as if by his departure the power of God had been extinguished or dead. But it may be thought very absurd that Christ surrenders to God the office of keeping them, as if, after having finished the course of his life, he ceased to be the guardian of his people. The reply is obvious. He speaks here of visible guardianship only which ended at the death of Christ; for, while he dwelt on earth, he needed not to borrow power from another, in order to keep his disciples; but all this relates to the person of the Mediator, who appeared, for a time, under the form of a servant. But now he bids the disciples, as soon as they have begun to be deprived of the external aid, to raise their eyes direct towards heaven. Hence we infer that Christ keeps believers in the present day not less than he formerly did, but in a different manner, because Divine majesty is openly displayed in him.

Whom thou hast given me. He again employs the same argument, that it would be highly unbecoming that the Father should reject those whom his Son, by his command, has kept to the very close of his ministry; as if he had said, “What thou didst commit to me I have faithfully executed, and I took care that nothing was lost in my hands; and when thou now receivest what thou hadst intrusted to me, it belongs to thee to see that it continue to be safe and sound.”

But the son of perdition. Judas is excepted, and not without reason; for, though he was not one of the elect and of the true flock of God, yet the dignity of his office gave him the appearance of it; and, indeed, no one would have formed a different opinion of him, so long as he held that exalted rank. Tried by the rules of grammar, ¹¹⁸¹¹⁸     “Selon la reigle tie grammaire.” the exception is incorrect; but if we examine the matter narrowly, it was necessary that Christ should speak thus, in accommodation to the ordinary opinion of men. But, that no one might think that the eternal election of God was overturned by the damnation of Judas, he immediately added, that he was the son of perdition By these words Christ means that his ruin, which took place suddenly before the eyes of men, had been known to God long before; for the son of perdition, according to the Hebrew idiom, denotes a man who is ruined, or devoted to destruction.

That the Scripture might be fulfilled. This relates to the former clause. Judas fell, that the Scripture might be fulfilled But it would be a most unfounded argument, if any one were to infer from this, that the revolt of Judas ought to be ascribed to God rather than to himself; because the prediction laid him under a nccesslty. For the course of events ought not to be ascribed to prophecies, because it was predicted in them; and, indeed, the prophets threaten nothing but what would have happened, though they had not spoken of it. It is not in the prophecies, therefore, that we must go to seek the cause of events. I acknowledge, indeed, that nothing happens but what has been appointed by God; but the only question now is, Do those things which it has foretold, or predicted, lay men under a necessity? which I have already demonstrated to be false.

Nor was it the design of Christ to transfer to Scripture the cause of the ruin of Judas, but he only intended to take away the occasion of stumbling, which might shake weak minds. ¹¹⁹¹¹⁹     “Les consciences infirmes;” — “weak consciences.” Now the method of removing it is, by showing that the Spirit of God had long ago testified that such an event would happen; for we commonly startle at what is new and sudden. This is a highly useful admonition, and admits of extensive application. For how comes it that in our own day, the greater part of men give way on account of offences, but because they do not remember the testimonies of Scripture, by which God has abundantly fortified his people, having foretold early all the evils and distresses which would come before their eyes?

13. And these things I speak in the world. Here Christ shows that the reason why he was so earnest in praying for his disciples was, not that he was anxious about their future condition, but rather to provide a remedy for their anxiety. We know how prone our minds are to seek external aids; and if these present themselves, we eagerly seize them, and do not easily suffer ourselves to be torn from them. Christ, therefore, prays to his Father in the presence of his disciples, not because he needed any words, but to remove from them all doubt. I speak in the world, says he; that is, within their hearing, or, in their presence, ¹²⁰¹²⁰     “En leur presence.” that their minds may be calm; for their salvation already was in no danger, having been placed by Christ in the hands of God.

That they may have my joy fulfilled. He calls it HIS joy, because it was necessary that the disciples should obtain it from him; or, if you choose to express it more briefly, he calls it his, because he is the Author, Cause, and Pledge of it; for in us there is nothing but alarm and uneasiness, but in Christ alone there is peace and joy.

14. I have given them thy word. He employs a different argument in pleading with the Father on behalf of the disciples. It is, because they need his assistance on account of the hatred of the world. He likewise declares the cause of that hatred to be, that they have embraced the word of God, which the world cannot receive; as if he had said, “It belongs to thee to protect those who, on account of thy word, are hated by the world.” We must now keep in remembrance what we have lately heard, that the end of this prayer is, that Christ’s joy may be fulflled in us As often, therefore, as the rage of the world is kindled against us to such an extent that we think we are very near destruction, let us learn suddenly to ward it off by this shield, that God will never forsake those who labor in defense of the Gospel.

Because they are not of the world. He says that his disciples are not of the world, because all those whom he regenerates by his Spirit are separated from the world God will not suffer his sheep to wander among wolves, without showing himself to be their shepherd.

15. I ask not that thou shouldest take them out of the world. He shows in what the safety of believers ¹²¹¹²¹     “Des fideles.” consists; not that they are free from every annoyance, and live in luxury and at their ease, but that, in the midst of dangers, they continue to be safe through the assistance of God. For he does not admonish the Father of what is proper to be done, but rather makes provision for their weakness, that, by the method which he prescribes, they may restrain their desires, which are apt to go beyond all bounds. In short, he promises to his disciples the grace of the Father; not to relieve them from all anxiety and toil, but to furnish them with invincible strength against their enemies, and not to suffer them to be overwhelmed by the heavy burden of contests which they will have to endure. If, therefore, we wish to be kept according to the rule which Christ has laid down, we must not desire exemption from evils, or pray to God to convey us immediately into a state of blessed rest, but must rest satisfied with the certain assurance of victory, and, in the meantime, resist courageously all the evils, from which Christ prayed to his Father that we might have a happy issue. In short, God does not take his people out of the world, because he does not wish them to be effeminate and slothful; but he delivers them from evil, that they may not be overwhelmed; for he wishes them to fight, but does not suffer them to be mortally wounded.

16. They are not of the world. That the heavenly Father may be more favourably disposed to assist them, he again says that the whole world hates them, and, at the same time, states that this hatred does not arise from any fault of theirs, but because the world hates God and Christ.

17. Sanctify them by thy truth. This sanctification includes the kingdom of God and his righteousness; that is, when God renews us by his Spirit, and confirms in us the grace of renewal, and continues it to the end. He asks, first, therefore, that the Father would sanctify the disciples, or, in other words, that he would consecrate them entirely to himself, and defend them as his sacred inheritance. Next, he points out the means of sanctification, and not without reason; for there are fanatics who indulge in much useless prattle about sanctification, but who neglect the truth of God, by which he consecrates us to himself. Again, as there are others who chatter quite as foolishly about the truth and yet disregard the word, Christ expressly says that the truth, by which God sanctifies his sons, is not to be found any where else than in the word.

Thy word is truth; for the word here denotes the doctrine of the Gospel, which the apostles had already heard from the mouth of their Master, and which they were afterwards to preach to others. In this sense Paul says that

the Church has been cleansed with the washing of water by the word of life,
(Ephesians 5:26

True, it is God alone who sanctifies; but as

the Gospel is the power of God to salvation to every one that believeth,
(Romans 1:16,)

whoever departs from the Gospel as the means must become more and more filthy and polluted.

The truth is here taken, by way of eminence, for the light of heavenly wisdom, in which God manifests himself to us, that he may conform us to his image. The outward preaching of the word, it is true, does not of itself accomplish this, For that preaching is wickedly profaned by the reprobate; but let us remember that Christ speaks of the elect whom the Holy Spirit efficaciously regenerates by the word. Now, as the apostles were not altogether destitute of this grace, we ought to infer from Christ’s words, that sanctification is not instantly completed in us on the first day, but that we make progress in it through the whole course of our life, till at length God, having taken away from us the garment of the flesh, fills us with his righteousness.

18. As thou hast sent me into the world. He confirms his prayer by another argument; namely, because the calling of Christ and of the apostles is the same calling, and is common to both. “I now,” he says, “appoint them to an office, which I have hitherto held by thy command; and, therefore, it is necessary that they should be furnished with the power of thy Spirit, that they may be able to sustain so weighty a charge.”

19. And for their sales I sanctify myself. By these words he explains more clearly from what source that sanctification flows, which is completed in us by the doctrine of the Gospel. It is, because he consecrated himself to the Father, that his holiness might come to us; for as the blessing on the first-fruits is spread over the whole harvest, so the Spirit of God cleanses us by the holiness of Christ and makes us partakers of it. Nor is this done by imputation only, for in that respect he is said to have been made to us righteousness; but he is likewise said to have been made to us sanctification, (1 Corinthians 1:30,) because he has, so to speak, presented us to his Father in his own person, that we may be renewed to true holiness by his Spirit. Besides, though this sanctification belongs to the whole life of Christ, yet the highest illustration of it was given in the sacrifice of his death; for then he showed himself to be the true High Priest, by consecrating the temple, the altar, all the vessels, and the people, by the power of his Spirit.

20. And I ask not for these only. He now gives a wider range to his prayer, which hitherto had included the apostles alone; for he extends it to all the disciples of the Gospel, so long as there shall be any of them to the end of the world. This is assuredly a remarkable ground of confidence; for if we believe in Christ through the doctrine of the Gospel, we ought to entertain no doubt that we are already gathered with the apostles into his faithful protection, so that not one of us shall perish. This prayer of Christ is a safe harbour, and whoever retreats into it is safe from all danger of shipwreck; for it is as if Christ had solemnly sworn that he will devote his care and diligence to our salvation.

He began with his apostles, that their salvation, which we know to be certain, might make us more certain of our own salvation; and, therefore, whenever Satan attacks us, let us learn to meet him with this shield, that it is not to no purpose that the Son of God united us with the apostles, so that the salvation of all was bound up, as it were, in the same bundle. There is nothing, therefore that ought more powerfully to excite us to embrace the Gospel; for as it is an inestimable blessing that we are presented to God by the hand of Christ to be preserved from destruction, so we ought justly to love it, and to care for it above all things else. In this respect the madness of the world is monstrous. All desire salvation; Christ instructs us in a way of obtaining it, from which if any one turn aside, there remains for him no good hope; and yet scarcely one person in a hundred deigns to receive what was so graciously offered.

For those who shall believe on me, We must attend to this form of expression. Christ prays for all who shall believe in him. By these words he reminds us of what we have sometimes said already, that our faith ought to be directed to him. The clause which immediately follows, through their word, expresses admirably the power and nature of faith, and at the same time is a familiar confirmation to us who know that our faith is founded on the Gospel taught by the apostles. Let the world then condemn us a thousand times, this alone ought to satisfy us, that Christ acknowledges us to be his heritage and pleads with the Father for us.

But woe to the Papists, whose faith is so far removed from this rule, that they are not ashamed to vomit out this horrid blasphemy, that there is nothing in Scripture but what is ambiguous, and may be turned in a variety of ways. The tradition of the Church is therefore their only authoritative guide to what they shall believe. But let us remember that the Son of God, who alone is competent to judge, does not approve of any other faith ¹²³¹²³     “Qui seul en peut et doit prononcer, n’approve point d’autre foy.” than that which is drawn from the doctrine of the apostles, and sure information of that doctrine will be found no where else than in their writings.

We must also observe that form of expression, to believe through the word, which means that faith springs from hearing, because the outward preaching of men is the instrument by which God draws us to faith. It follows, that God is, strictly speaking, the Author of faith, and men are the ministers by whom we believe, as Paul teaches (1 Corinthians 3:5.)

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