Commentary on the Gospel of John

Above, the Lord strengthened the disciples by example and by exhortation; in this part he strengthens them by prayer, and in this prayer he does three things. First he prays for himself; second, for the company of the disciples, at the place "I have manifested your name to the men whom you gave me out of the world"; third, for the whole faithful people, at the place "I do not pray for these only, but for those also who shall believe." Concerning the first he does three things. First he sets forth the petition; second, the fruit of the petition, at "that your Son may glorify you," etc.; third, the merit for the petition's being heard, at "I have glorified you," etc. Concerning the first, first the order of praying is set down; second, the manner of praying; third, the words of the prayer.

The order of praying is fitting, because it comes after the exhortation; hence he says, "These things Jesus spoke." In this an example is given to us, that those whom we instruct by word we should also help by the support of prayers, because divine discourse has its greatest effect in the hearts of its hearers when it is sustained by prayer, through which divine help is implored; 2 Thessalonians, last chapter, 1: "praying at the same time for us also, that God may open to us a door for the word." Hence also the end of our discourse ought to terminate in prayer; Ecclesiasticus 43:29: "he himself is the consummation of all words."

The manner is fitting, because "with eyes lifted up to heaven." For there is a difference between the prayer of Christ and our prayer: our prayer is only for necessity, but the prayer of Christ is rather for instruction. For there was no necessity in him for praying, since he hears together with the Father. But he instructed us in this, both by word and by deed. By deed indeed, in lifting up his eyes, that we too might in our prayer lift our eyes to heaven; Psalm 122:1: "To you have I lifted up my eyes, who dwell in the heavens." And not only our eyes, but also our operations, by referring them to God; according to that saying of Lamentations 3:41: "Let us lift up our hearts with our hands to the Lord in the heavens." By word, however, because he clearly uttered the prayer; hence he says "and he said," namely so that those whom he had instructed by teaching, he might also instruct by praying. For not only the word of Christ, but also his deeds, are our instruction.

But his words are efficacious; hence he says "Father, the hour has come": and this efficacy is caused from three things. Namely, from the affection of the one praying: for the Son prays to the Father, and it belongs to him to seek the Father out of love, and to ask out of love; hence he says "Father," that by this he may give us to understand that we should pray to God with filial affection; Jeremiah 3:19: "You shall call me Father, and shall not cease to walk after me." Second, from the necessity of praying; hence he says "the hour has come," namely of the Passion, concerning which above, 2:4: "my hour has not yet come." The hour, I say, not the time, not the day, because he was immediately to be seized, etc. Nor the hour of fatal necessity, but of his own ordination and good pleasure. And fittingly, being about to ask, he interposes tribulations, because it is in tribulations that God hears most; Psalm 119:1: "To the Lord, when I was in trouble, I cried, and he heard me"; 2 Chronicles 20:12: "since we know not what we ought to do, this only remains to us, that we direct our eyes to you." Third, from the tenor of the petition; hence he says "glorify your Son."

But since the Son of God is Wisdom itself, 1 Corinthians 1; and this Wisdom has the greatest brightness, Wisdom 6:13: "Wisdom is bright, and never fades away": how then is a brightness said to be glorified, especially since he himself is the splendor of the Father? Hebrews 1:3. But it must be said that Christ sought to be glorified by the Father in three ways. Namely, in the Passion: and this through the many miracles which were then shown, when the sun was darkened, the veil of the temple was torn, and the tombs were opened. And of this it is said above, 12:28: "and I have glorified," namely by miracles before the Passion, "and again I will glorify," in the Passion. Hence he says, according to this, "glorify," in the Passion, by showing me to be your Son. Hence the centurion, having seen the miracles, said: "truly this was the Son of God."

Second, in the resurrection. For that holy soul was always joined to God, having glory from the vision of God; above, 1:14: "we saw his glory, glory as of the only-begotten of the Father, full of grace and truth." For from the beginning of his conception, as to his soul, he had brightness, but in the resurrection he had the brightness of the body, concerning which Philippians 3:21: "he will reform the body of our lowliness, configured to the body of his glory." Third, in the knowledge of all peoples; Wisdom 8:10: "through her I shall have glory among the multitudes, and honor among the elders." And thus he says "glorify," that is, manifest to the whole world that I am your Son, namely your own Son, and this by nativity, not by creation — against Arius, who said that the Son of God is a creature; in truth, not merely in name — against Sabellius, who said that he who is called Father is the same as he who is called Son; by origin, not by adoption — against Nestorius, who said that Christ is an adoptive son.

Here the fruit of the glorification is set down, and first he sets forth the fruit; second he expounds it, at "as you have given him power over all flesh." But the fruit of the glorification of the Son is the glorification of the Father, hence he says, "that your Son may glorify you." And it must be known that Arius, hearing the Lord say "glorify your Son," supposed the Father to be greater than the Son: which indeed is true according to his humanity. Above, 14:28: "the Father is greater than I." And therefore, to show his equality to the Father according to divinity, he adds, "that your Son may glorify you," namely in the knowledge of men. For glory is bright knowledge joined with praise. But God formerly was glorious among the Jews, because "God is known in Judea," Psalm 75:2, but afterward, through the Son, he became known throughout the whole world. But holy men also, by good works, make the knowledge of God glorious. Matthew 5:16: "let them see your good works, and glorify your Father who is in heaven." Hence above, 8:50: "I seek not my own glory: there is one who seeks and judges."

Here he sets down the fruit of the petition, and first he sets down the benefit conferred by Christ on men; second he shows that this benefit pertains to the glory of the Father, at "and this is eternal life." He says, therefore, "that your Son may glorify you"; and this "as you have given him power over all flesh." For it must be known that the intention of any agent that acts from another is to lead its effect back to the manifestation of its cause: for from the action of a principle that is itself from a principle, the principle itself is manifested. But whatever the Son has, he has from the Father, and therefore it is fitting that through the things he does he should manifest the Father, and therefore he says, "you have given him power," over all men. But the Son ought also, through this power, to lead them to the knowledge of you, which is eternal life. And so the sense is: "may the Son glorify you, as you have given him power over all flesh," that is, over every man, Luke 3:6: "all flesh shall see the salvation of God."

"You have given," I say, according to Hilary, by giving through eternal generation the divine nature, through which he has the power of containing all things; Matthew 11:27: "all things have been delivered to me by my Father." And above, 5:20: "the Father loves the Son, and shows him all things that he himself does." Or, "you have given him," namely Christ as man, on account of his personal fellowship with your Son, so that thus flesh might have power over flesh; Matthew, last chapter, 18: "all power is given to me in heaven and on earth." Daniel 7:14: "he gave him," namely the Son of Man, "power and honor and kingship." "To this end," he says, "you have given," namely so that, just as you have the power not to receive anything from man, but to confer yourself upon him, so also to Christ as man, that everything you have given him, through eternal predestination, he might give to them, to those given to him, eternal life. Above, 10:27: "my sheep hear my voice, and I know them."

But does eternal life, given to men, pertain to the glory of the Father? Indeed it does, because "this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent"; that is, that the Father may be glorified in the knowledge of men. But here two things must be expounded. First indeed, what this means, which he says: "this is eternal life, that they may know." Concerning which it must be known that we properly say those things live which move themselves to operation; but whatever things are moved only by others are not called living, but dead: and therefore all the operations to which the operator moves itself are called works of life, such as to will, to understand, to sense, to grow, and to move. But something is said to live in two ways: either because it has the works of life in potency, and thus one who is sleeping is said to live with sensitive life, because he has the power of moving himself, although he is not actually moved; or because he already exercises the works of life in act, and then a thing is said to live perfectly: hence sleep is called the half of life.

But among the works of life, the higher work is that of understanding, which is to understand; and therefore the operation of the intellect is life in the highest degree. But just as the sense in act and the sensible thing in act are the same, so too the one understanding in act and the thing understood in act are the same. Since, therefore, understanding is life and to understand is to live, it follows that to understand an eternal thing is to live with eternal life; but God is an eternal thing, therefore to understand and to see God is eternal life. And therefore the Lord says that eternal life consists in vision, namely principally, according to its whole substance. But love is what moves toward this, and is a certain complement of it: for from the delight which is in divine enjoyment, which charity produces, comes the complement and adornment of beatitude; but its substance consists in vision; 1 John 3:2: "we shall see him as he is."

Second, this must be expounded, which he says: "you, the only true God." For it is manifest that Christ was speaking to the Father; since, then, he says "you, the only true God," it seems that God the Father alone is the true God. This indeed the Arians grant, saying that the Son differs from the Father in essence, since he is a created substance — yet participating more and more perfectly than all creatures in the Father's divinity, to such an extent that he is called God, but not truly, because he is not God by nature, but only the Father is. But Hilary argues against this. For it is established that when we wish to know concerning any thing whether it is true, we can know it from two things: namely from its nature and from its power. For true gold is that which has the appearance of true gold; and this indeed we know if it produces the operation of true gold. If, therefore, we have it concerning the Son that he has the true nature of God, and this through the true operation of divinity which he exercises, it is manifest that he is true God. But that the Son exercises the true works of divinity is clear above, 5:19: "whatever things the Father does, these the Son also does likewise." And again he says: "as the Father has life in himself," not indeed participated, "so also he has given the Son to have life in himself"; 1 John, last chapter, 20: "that we may be in his true Son Jesus Christ. This is the true God and eternal life."

But he says "you, the only God," according to Hilary, not excluding anything. Hence he does not say absolutely "you alone," but adds "and Jesus Christ whom you have sent"; as if he were saying, that they may know that you, and Jesus Christ whom you have sent, are one only and true God: according to that manner of speaking, "you alone are the Most High, Jesus Christ, with the Holy Spirit." Nor does he make mention of the Holy Spirit, because wherever the Father and the Son are set down, and especially in those things which pertain to the majesty of the divinity, the Holy Spirit is understood together with them, who is the bond of both. Or, according to Augustine in On the Trinity, he says this to exclude the error of certain ones saying that this is false: "the Father is God, and the Son is God, and the Holy Spirit is God"; but this is true: "the Father and the Son and the Holy Spirit are one God." And the reasoning of these was, because, as is said by the Apostle, 1 Corinthians 1:24, Christ is the power of God and the wisdom of God. But it is manifest that no one can call anyone God unless he has divine power and wisdom. Since, therefore, these wished that the Father be the wisdom which is the Son, they said further that the Father, considered without the Son, would not be God, and likewise the Son and the Holy Spirit considered without the others.

And because in the sending is signified the incarnation of the Son of God, therefore by his saying "and Jesus Christ whom you have sent," it is given to be understood that in eternal life we shall rejoice also in the humanity of Christ; Isaiah 33:17: "the king," that is Christ, "they shall see in his beauty." Above, 10:9: "he shall go in and shall find pastures."

Here is set down the merit for the petition's being heard, and first he calls to mind the merit; second he asks for the reward, at "and now glorify me, you, Father." But he calls to mind a twofold merit. Namely, of teaching, saying "I have glorified you," namely in the knowledge of men, by manifesting through teaching; Isaiah 24:15: "in the teachings glorify God." Likewise of obedience: hence he adds, "I have finished the work." He uses the past tense for the future, namely "I have glorified," that is, "I will glorify"; and "I have finished," that is, "I will finish": and this because it had already been begun, and again because the hour of the Passion was imminent, when this work was completed.

"Which you have given me" — not "commanded": for it is not enough that it be divinely commanded to Christ and to us; because whatever Christ, according as he is man, did, and whatever we can do, is from the gift of God; Wisdom 8:21: "I knew that I could not otherwise be continent, except God gave it." "You have given," I say, "me," through the gift of grace, "to do," that is, to complete; Ecclesiasticus 38:31: "he will give his heart to the completion." But because the reward of Christ's obedience and teaching is glory; Philippians 2:8: "he became obedient unto death, even the death of the cross; for which cause God also exalted him, and gave him a name which is above every name": therefore he asks for the reward, saying, "and now glorify me, you, Father."

This is not to be understood, as some have thought, as Augustine says, that the human nature in Christ, taken up by the Word, should at some point be converted into the Word, and man be changed into God; because this would be nothing other than that nature itself being annihilated. For everything that is so converted into another thing that the thing into which it is converted is not increased, seems to be annihilated: but nothing can be added to the divine Word of God. And therefore, according to Augustine, "and now glorify me, you, Father," must be understood of the predestination of Christ the man. For we have something both in divine predestination and in the effect of the thing. But the man Christ Jesus, like other men, was predestined by God the Father; Romans 1:4: "who was predestined the Son of God," etc. And according to this he says "and now," that is, after I have glorified you, and finished the work which you gave me to do, "glorify me, you, Father, with yourself"; that is, make me sit at your right hand; and this with the glory which I had before the world was made, "with you," that is, in your predestination; Mark, last chapter, 19: "the Lord Jesus indeed was taken up into heaven, and sits at the right hand of God."

Or otherwise, according to Hilary. For the glory of men is a certain conformity to the glory of God, although unequal; but Christ, according as he is God, had glory from eternity with the Father, namely divine glory, and equal to the Father. He asks, therefore, here that he be glorified in his humanity, namely that that which in time was flesh, and transformed in corruption, might receive the glory of that brightness which is without time. Not, however, equal, but similar: namely, that just as from eternity he was immortal with the Father and seated at his right hand, so also, according as he is man, he might be made immortal, and be exalted to the right hand of God.

Above, the Lord prayed for himself; here he prays for the college of the apostles, and first he assigns the reasons for praying; second he sets forth the tenor of the prayer, at the place, "Holy Father, keep them in your name whom you have given me." Concerning the first he does two things. First he touches upon the reasons on the part of the disciples; second, on his own part, at the place, "I pray for them," etc. Now on the part of the disciples he sets forth three reasons for praying for them. The first, because they were instructed by him; the second, because they were given to him; the third, because they were obedient and devoted to him.

He sets forth the first reason when he says "I have manifested," as if to say, according to Augustine: "that your Son may glorify you." This glorification indeed is already fulfilled in part, because "I have manifested your name to the men whom you have given me out of the world." Or, according to Chrysostom, he means: I say that I have accomplished the work which you gave me to do. But what sort of work it is, he adds when he says "I have manifested your name to the men," etc.: which is the proper work of the Son of God, who is the Word, whose proper function it is to manifest the one speaking, Matthew 11:27: "Neither does anyone know the Father except the Son, and he to whom the Son wills to reveal him." Above, John 1:18: "No one has ever seen God. The only-begotten, who is in the bosom of the Father, he has declared him."

But here there is a difficulty. Since God the Father was known to men before the coming of Christ, according to Psalm 75:2: "God is known in Judea," what is this that he says, "I have manifested your name"? Response: it must be said that the name of God the Father could be known in three ways. In one way, inasmuch as he is the creator of all things; and in this way he was known by the gentiles; Romans 1:20: "The invisible things of God are clearly seen, being understood through the things that are made." And further on: "God has revealed it to them." In another way, as the one to whom alone the worship of latria was to be shown; and in this way he was not known by the gentiles, who also showed the worship of latria to other gods, but only by the Jews, to whom alone it was commanded in the law that they should sacrifice to none but the Lord; Exodus 22:20: "He who sacrifices to strange gods shall be put to death, except to the Lord alone." In a third way, as the Father of his only-begotten Son Jesus Christ, and in this way he was known to no one; but he became known through the Son when the apostles believed him to be the Son of God.

He sets forth the second reason when he says "whom you have given me": and first he sets forth the giving, from which the reason or mode is taken. He says therefore "whom you have given me," namely, to those men I have manifested your name. But did the Son have them just as the Father also had them? Indeed, insofar as he is God. But he says "you have given me," namely, to the man, that they might hear me and obey me; above, John 6:44: "No one can come to me unless the Father, who sent me, draws him." But that some come to Christ is from the gift and grace of God; Ephesians 2:8: "By grace you have been saved: for this is the gift of God." "You have given," I say, "out of the world," that is, chosen out of the world; above, John 15:19: "because I have chosen you out of the world." For even though the whole world, as regards God, has been given to the Son, the apostles nevertheless were given to the Son in order to obey him.

He sets forth the reason for the giving, saying "they were yours"; as if they were given for this reason, that they were yours, and mine, and according to divinity predestined from eternity, that through grace they might arrive at future glory; Ephesians 1:4: "He chose us in him before the foundation of the world." And "you have given them to me," that is, what beforehand you predestined concerning them with me and in me, you have fulfilled in deed, by making them adhere to me.

He sets forth the third reason when he says "and they have kept your word": which is taken from the devotion of the disciples. And first he sets forth their own devotion toward the Son; second he shows that this devotion redounds to the glory of the Father, at the place, "and they have known that all things which you have given me are from you"; third he assigns the reason for this, at the place, "because the words which you have given me, I have given to them."

He says therefore, as to the first, "you have given them to me," because they were yours; but they themselves also conducted themselves devotedly, because "they have kept your word," in heart through faith, and in deed through fulfillment; Proverbs 7:2: "Keep my commandments, and you shall live"; above, John 15:10: "If you keep my commandments, you shall abide in my love." But this too, that they thus kept the word, redounds to your glory, Father; for this is my word, that all things whatsoever I have, I have from you; and they themselves have now known that all things which you have given me, namely, to the man your Son, are from you; above, John 1:14: "We have seen his glory as of the only-begotten from the Father," that is, we have seen him as having all things from the Father. And by the fact that they have known this, the Father is glorified in their minds.

But the reason for this glorification, namely that the obedience of the disciples toward the Son redounds to the glory of the Father, is set forth when it is said, "because the words which you have given me," etc. Where first he sets forth the order of the process of knowledge from the Father to the disciples; second he sets forth the order of the leading back of the disciples' minds to the Father. He sets forth the first through the giving of doctrine from the Father. And a twofold giving is set forth. One which the Father gave to the Son, whence he says "the words which you have given me," according to the eternal generation, in which the Father gave the words to the Son, although he himself is the Word of the Father. Words of this sort are nothing other than the rational patterns of all things that are to be made, all of which the Father gave to the Son from eternity, by generating him. Or "you have given me," namely, to Christ as man: because his most holy soul, from the very instant of conception, was filled with all knowledge of truth; above, John 1:14: "full of grace and truth," that is, with knowledge of every truth; Colossians 2:3: "In him are all the treasures of wisdom and knowledge."

The other giving is that which Christ gives to the disciples: whence he says "I have given to them," teaching both inwardly and outwardly; above, John 15:15: "All things whatsoever I have heard from my Father, I have made known to you." In this he shows himself to be the mediator of God and men, 1 Timothy 2:5, because indeed what he received from the Father, he pours into the disciples; Deuteronomy 5:5: "I was the go-between between the Lord and you at that time, to announce to you his words."

But the leading back of the disciples' minds to God is set forth when he says "and they themselves have received." Where a twofold reception is set forth, corresponding to the twofold giving mentioned above. One corresponds to the second giving, when he says "and they themselves have received," from me, not being rebels; Isaiah 50:5: "The Lord God has opened my ear; but I do not contradict"; above, John 6:45: "Everyone who has heard from the Father and has learned, comes to me." And receiving, "they have known" that you have given me all things, which corresponds to the first giving. And, according to Augustine, that which he adds, "they have believed that you have sent me," is explanatory of what precedes.

For there is a twofold knowledge of divine things: one perfect, which is of glory, through open vision; the other imperfect, which is of the way, through faith; 1 Corinthians 13:12: "We see now through a glass in a dark manner," as to the second, "but then face to face," as to the first. He says therefore "they have known that I came forth from you." But by what knowledge? Is it the knowledge of the homeland of glory? No; but of faith: whence he adds "and they have believed," as if this very thing, to know, were the same as to believe. "They have believed," I say, "truly," that is, firmly and steadfastly; above, John 16:31: "Do you now believe?" — namely, steadfastly. "Behold, the hour comes," namely, when you believe perfectly. And he uses the past tense for the future, both on account of the certainty of the future thing, and on account of the infallibility of divine predestination. Or, according to Chrysostom, he speaks of the past, and says these things to have been done, because they had already been begun. It must be said therefore, in order that we may reconcile both senses, that all these things had already been begun, but remained to be brought to completion. Therefore, as far as pertains to the beginning, he speaks of the past; but as to the consummation, he speaks of the future, which things were to come about through the coming of the Holy Spirit.

But what did they believe? "That you have sent me"; Galatians 4:4: "God sent his Son," etc. Which, according to Augustine, is the same as "I came forth from you." But this is against Hilary, because, according to him, as has been said, "to go forth" pertains to the eternal generation, but "to be sent" pertains to the incarnation. But it must be said that we can speak of Christ in two ways: namely, according to divinity, and thus, as regards the Son of God, it is one thing to go forth and another to be sent, as Hilary says; or according to humanity, and thus, as regards the Son of man, to go forth and to be sent are the same, as Augustine says.

Here the reasons for the prayer are set forth on the part of Christ. And he sets forth three reasons for this. One is taken from the lordship which he had received over them: and to this he says "I pray for them," namely, for the disciples. Where first he sets forth the reason itself; second he explains it, at the place, "because they are yours." But the reason why someone should be heard, and ought to pray for others, is if they belong especially to him; for general prayers are less heard; and therefore he says, "I pray for them, not for the world," that is, for the lovers of the world, "but for those whom you have given me," as disciples and specially obedient, although all things are mine by power; Psalm 2:8: "Ask of me, and I will give you the nations for your inheritance."

But on the contrary, it seems that he prayed for all: 1 John 2:1: "We have an advocate with the Father, Jesus Christ the just; and he is the propitiation for our sins; and not for ours only, but also for those of the whole world"; 1 Timothy 2:4: "who wills all men to be saved, and to come to the knowledge of the truth." Response: it must be said that Christ, as far as is in himself, prayed for all, because his prayer, as far as is in itself, is efficacious so as to avail for the whole world; but nevertheless it does not obtain its effect in all, but only in the saints and elect of God: and this on account of the impediment of worldly persons.

And he explains the reason, saying "they were yours," namely, through eternal predestination. But they were not so yours that the Son did not have them, nor are they so given to the Son that they are taken away from the Father; whence he says "and all my things are yours, and yours are mine": in which the equality of the Son to the Father is shown, who, insofar as he is God, has from eternity all things which the Father has. But it must be noted that the Father has certain things which pertain to his essence, such as wisdom, goodness, and the like, which are nothing other than his essence: and this the Son professes himself to have; above, John 16:14, where he speaks of the procession of the Holy Spirit, "he shall receive of mine, and shall announce it to you"; and this for the reason that whatever the Father has, is mine. And he says "all things," because although they are one in reality, yet many in concept.

Secondly he has certain things which pertain to the possession of holiness, which are consecrated to him through faith, such as are all the saints and elect, of whom he said above in the same place, "they were yours." And the Son also professes himself to have all these, when he says here, speaking of them, "and yours are mine": because indeed they are predestined for this, that they may enjoy the Son, just as also the Father. In a third way the Father has certain things by way of common possession, such as all created things; Psalm 23:1: "The earth is the Lord's, and the fullness thereof." And these too are all the Son's. Whence in the parable of the prodigal son, Luke 15:31, the father says to the elder son: "All that is mine is yours."

The second reason is taken from the glory which Christ had in them: because they already knew his glory in part, and were yet to know it still more; 2 Peter 1:16: "Not having followed cunningly devised fables, we have made known to you the power and presence of our Lord Jesus Christ, but having been made eyewitnesses of his greatness."

The third reason is taken from the absence by which he was withdrawing from them bodily; whence he says "and now I am not in the world." Where it must be known that something is said to be "in the world" in two ways: namely, by adhering to the world through affection; 1 John 2:16: "All that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life." But in this way it is not to be said that Christ is now not in the world, since he never was in the world by adhering to it through affection. But it must be understood in another way, namely that he is now not in the world by bodily presence: because it was soon to come about that he who had been in the world bodily would bodily leave it. And "these," namely the disciples, "are in the world," namely by bodily presence; "and I come to you," according as he is man, namely, to the participation of your glory, and to the exaltation even to your right hand, etc. And therefore it is just that I should pray for those from whom I am about to depart bodily.

Having set down the reasons for praying for the apostles, here he sets down the petitions which he offered on their behalf, and first he asks for their preservation; second, their sanctification, at "sanctify them." But preservation is from evil, sanctification is in good. Concerning the first he does two things. First he asks for their preservation; second he sets down the necessity of this preservation, at "while I was with them, I kept them." Concerning the first, four things must be considered. First, from whom he asks; second, what he asks; third, on behalf of whom; fourth, to what end he asks. He asks indeed from the Father: hence he says "Father"; and rightly so, because he himself is the principle of every good; James 1:17: "Every best gift and every perfect gift is from above, coming down from the Father of lights." But he adds "holy," because in him too is the principle and origin of all holiness, and because he was finally asking for sanctification; Leviticus 19:2: "You shall be holy, because I the Lord your God am holy"; 1 Kings 2:2: "There is none holy as is the Lord." He asks, moreover, for their preservation. Hence he says "keep them"; because, as is said in Psalm 126:1, "unless the Lord keep the city, he watches in vain who keeps it." For our good does not consist only in this, that we have being from God, but it is necessary that we be preserved by him. For, as Gregory says, all things would be reduced to nothing, unless the hand of the Almighty held them together; Hebrews 1:3: "upholding all things by the word of his power." And so the Psalmist was asking: "Preserve me, O Lord, for I have hoped in you." Now man is preserved from evil and from sin in the name of God: hence he says "in your name," that is, through the power of your name and of the knowledge of you: because in this is our glory and our salvation; Psalm 19:8: "Some trust in chariots, and some in horses; but we will call upon the name of the Lord our God." He asks, moreover, on behalf of those given to him: hence he says "whom you have given me"; Ecclesiastes 7:14: "look upon all the works of the Lord, that no man can correct whom he has despised." For no one can be preserved from evil except through divine election, which is designated when he says "whom you have given me," that is, by the gift of your grace, that they might cleave to me; Matthew 19:11: "Not all take this word, but they to whom it is given." For those who are thus given to Christ are preserved from evil. To what end, then, does he ask that they be preserved? He adds, saying, "that they may be one, as we also are"; which can be connected to what precedes in two ways. In one way, so that it designates the manner of preservation, so that the sense is: they will be so preserved, that they may be one; for anything whatsoever is preserved in being so long as it is one, and it ceases to be through division; Matthew 12:25: "Every kingdom divided against itself shall be made desolate." And therefore the Church can be preserved, and men also, if they are one. In another way, so that it is the end of the preservation, so that the sense is: and they are preserved for this, that they may be one; for in the unity of the spirit consists our whole perfection; Ephesians 4:3: "careful to keep the unity of the spirit in the bond of peace"; Psalm 132:1: "Behold how good and how pleasant it is for brothers to dwell together in unity."

But he adds "as we are one." But to the contrary: they are one according to essence; therefore we too will be one through essence. But this is not true. Response: it must be said that the perfection of each and every thing is nothing other than a participation in the divine likeness. For we are good only insofar as we are made like to God. Our unity, therefore, is perfective insofar as it participates in the divine unity. Now there is a twofold unity among the divine persons: namely, of nature, above at 10:30, "I and the Father are one"; and the unity of love in the Father and the Son, which is the unity of the spirit. And each of these is in us, not indeed by equality, but by a certain likeness: for the Father and the Son are of one and the same nature in number, whereas we are one in nature according to species. Likewise, they are one through a love not participated from the gift of another, but proceeding from themselves: for the Father and the Son love one another by the Holy Spirit; we, however, through a love participated from some higher source.

Now he sets down the necessity of this preservation, saying "while I was with them, I kept them in your name," which necessity is caused by two things. First, indeed, from his own departure; second, from the world's hatred, at "I have given them your word." Concerning the first he does three things. First he sets down the diligence of preservation which the Lord, while present, showed toward them; second he intimates his departure by which he returns to the Father, at "but now I come to you"; third he assigns the reason why he uttered these words, at "and these things I speak," and so on. Concerning the first he does three things. First he sets forth the manner of preserving; second the debt of preservation; third the efficacy, or effect, of preservation. Now the manner of preserving is fitting, because it is by the power of the Father; hence he says "while I was with them," namely by bodily presence, Baruch 3:38: "afterward he was seen upon earth, and conversed with men"; "I," namely the Son of man, "kept," that is, guarded, "them" from evil and sin; but not by human power, rather by divine power, because "in your name": which name indeed is also common to the Father and the Son and the Holy Spirit; Matthew, last chapter, 19: "baptizing them in the name of the Father and of the Son and of the Holy Spirit." And this indeed, both because the Father and the Son are one God, and because in the name of the Father the name of the Son also is understood: for he is called Father who has a Son. But note, that above, when he had denied that he had a demon, he did not deny that he was a Samaritan, that is, a keeper, because he is a keeper; Isaiah 21:11: "Watchman, what of the night?" namely of this world. For he himself, like a shepherd, keeps his flock.

But the debt of preservation he sets down, saying "whom you have given me": for a keeper is bound to keep those assigned to his keeping; 1 Kings 20:39: "keep this man"; Habakkuk 2:1: "I will stand upon my watch." Thus a prelate stands watch when he diligently keeps vigil over those who are assigned to him; Luke 2:8: "there were shepherds in the same region, watching, and keeping the night watches over their flock." But the efficacy of the keeping is perfect, because "none of them has perished"; above at 10:27: "my sheep hear my voice, and no one shall snatch them out of my hand"; and above at 6:40: "everyone who believes in him has eternal life." But from this efficacy one is excepted, namely "the son of perdition," namely Judas; who is called the son of perdition, as one foreknown and foreordained to perpetual perdition. For thus some who are assigned to death are called sons of death; 1 Kings 26:16: "you are all sons of death"; Matthew 23:15: "you go about the sea and the land to make one proselyte... and you make him twice as much a son of death as yourselves." But note, that the interlinear gloss has: "son of death," that is, "predestined to perdition"; although it is rarely found that predestination is set with reference to evil. Hence here it is taken commonly for knowledge or ordination. Predestination is therefore always set with reference to good, because it has a twofold effect, of grace and of glory; and God ordains to each of these. But in reprobation there are two things, guilt and punishment in time: and to only one of these does God ordain, namely to punishment, and not per se. "That the scripture might be fulfilled," namely which you foretold, namely in Psalm 108:1: "O God, be not silent to my praise: for the mouth of the sinner and the mouth of the deceitful is opened against me," namely that he would betray me: that this might be fulfilled.

"But now I come to you," leaving them by bodily presence; above at 16:28: "again I leave the world, and go to the Father." But because these words could, in the hearts of those understanding badly, generate the scandal of unbelief, as though he could not keep them once he had departed from them, or as though the Father had not kept them before: but indeed the Father did keep them before, hence he said, "I kept them in your name"; but also the Son, after his own departure, was able to keep them. And therefore, assigning the reason for what he had said, he says, "and these things I speak in the world, that they may have my joy fulfilled in themselves"; as if he were saying: I have spoken as a man praying; but I say these things for the consolation of the disciples, who reckon me to be a mere man, so that they may at least be consoled in this, that I commend them to you, the Father, whom they believe to be greater, rejoicing that they are in the protection of the Father. And this, according to Chrysostom. Or, according to Augustine, so that these words may be referred to what he said above: "that they may be one, as we also are." And thus they are set down as the fruit of unity; as if he said: that they may have "joy," already expressed above, namely that they may rejoice in me, or that which is from me, "fulfilled in themselves": which indeed they will attain through the unity of the spirit, through which they will arrive at the joy of eternal life, which is full. And joy follows upon unity for this reason, because unity and peace make one rejoice perfectly; Proverbs 12:20: "they who take counsels of peace, joy follows them"; Galatians 5:22: "but the fruit of the spirit is joy," and so on.

Here is set down another necessity of preservation, which is caused by the hatred of the world, and first he sets forth the benefit which he had conferred on the disciples; second, the hatred of the world which they had incurred, at "and the world has hated them"; third he asks the help of the Father, that he protect them, at "I do not ask that you take them out of the world, but that you keep them from evil." He says therefore first, "I have given them your word," that is, which I received from you. Above, the same: "the words which you gave me, I have given them, and they have received them." Or "I have given," that is, "I will give" through the inspiration of the Paraclete, "your word," that is, concerning you; which indeed is the greatest gift and benefit; Proverbs 4:2: "I will give you a good gift: do not forsake my law." But from this there followed the hatred of the world, namely because, from the fact that they received your word, "the world has hated them"; Luke 6:22: "blessed shall you be when men hate you," etc.; 1 John 3:13: "do not marvel if the world hates you." Now the cause of this hatred is that they have withdrawn from the world. For the word of God makes men withdraw from the world: for it joins them to God, to whom no one can be joined unless he withdraws from the world, for he who loves the world, the perfect love of God is not in him; and therefore he says "because they are not of this world"; above at 15:19: "because I have chosen you out of the world, therefore the world hates you." For it is natural to each one to love what is like to himself; Ecclesiasticus 13:19: "every animal loves its like, and hates what is unlike"; Wisdom 2:15: "he is grievous to us, even to behold: for his life is unlike to others." And to this he sets down an example, namely how they are not of the world, saying, "as I also am not of the world": which is to be understood as to love, because just as Christ was not in the world by affection, so neither were they; but not as to origin, because at one time they were of the world. Christ, however, never was, because even as to the birth of the flesh he was born of the Holy Spirit, Matthew, chapter 1; above at 8:23: "you are of this world; I am not of this world."

Now he asks for help against hatred, saying, "I do not ask that you take them out of the world, but that you keep them from evil," and first he sets down his petition; second he assigns the reason for the petition, at "they are not of the world." Concerning the first he sets down two things, of which one he says he does not ask, namely that they not be taken out of the world. To the contrary: how can they be taken out of the world who are not of the world? But it must be said that they were indeed not of the world by affection, as he said above, but they were of the world by bodily existence; and according to this he did not wish that they be taken out of the world: and this for the usefulness of the faithful, who were going to believe through them; Mark, last chapter, 15: "going into the whole world, preach the Gospel to every creature." But he asks another thing, namely that, while living bodily in the world, you "keep" them "from evil," namely of the world: for it is a hard thing that a man existing among evil men should exist immune from evil, especially since the whole world is set in wickedness; Isaiah 43:2: "when you shall pass through the waters, I will be with you, and the rivers shall not cover you." Now the reason for the petition is set down when he says "they are not of the world." Where there seems to be an entanglement of words and a useless repetition, since he says the same words above. But indeed it is not a useless repetition: because they are said for one purpose there, and for another purpose here. For there they are said to show the cause why they are hated by the world: but here they are said to assign the reason why they ought to be preserved by God. From which it is given to understand that the same thing is the reason why the saints are hated by the world and loved by God, namely contempt of the world; James 2:5: "has not God chosen the poor of this world, rich in faith, and heirs of the kingdom which God has promised to them that love him?" And therefore whatever good a man does renders him hateful to the world, but beloved to God; Exodus 8:26: "we shall sacrifice the abominations of the Egyptians to the Lord our God."

Above, the Lord asked for the preservation of the disciples; here he asks for their sanctification. And first he asks for their sanctification; second, he assigns the necessity of the sanctification, at the place "as you sent me into the world"; third, he intimates the beginning of this sanctification, at the place "and for them I sanctify myself."

He says therefore: I have asked in this way that they be kept from evil, but this is not sufficient unless they are perfected in good; Psalm 36:27: "Turn away from evil, and do good." And therefore, "Father, sanctify" — that is, perfect — "them," and make them holy. "And this in truth," that is, in me your Son, who am the truth, above, John 14:6, as if he were saying: make them partakers of my perfection and holiness. And therefore he adds "your word" — that is, your Word — "is truth," so that the sense is: sanctify them in me, the truth, because I, your Word, am the truth. Or, sanctify them by sending into them the Holy Spirit; and this in truth, that is, in the knowledge of the truth of faith and of your commandments; above, John 8:32: "You shall know the truth, and the truth shall set you free." For through faith and the knowledge of the truth we are sanctified; Romans 3:22: "For the justice of God is through faith in Jesus Christ, unto all and upon all who believe in him." And therefore he adds "your word is truth": because, namely, the truth of the words of God has no falsity mixed in with it; Proverbs 8:8: "My words are right, there is in them nothing crooked nor perverse." And because his word teaches uncreated truth.

Or otherwise. In the Old Testament there was a manner of speaking, that everything which is set apart for divine worship is said to be sanctified; Exodus 28:1: "Bring to me Aaron your brother, with his sons, from among the children of Israel, that they may perform the office of priesthood for me." He says therefore "sanctify" — that is, set apart, as it were by way of sanctification — "them in the truth," that is, for the preaching of your truth: because "your word," which they must preach, "is truth."

And the necessity of sanctification is subjoined when he says "as you sent me into the world, so I also have sent them into the world"; as if he were saying: I came for this, that I might preach the truth — below, John 18:37: "For this was I born... that I should give testimony to the truth"; so also I have sent the disciples to preach the truth; Mark, last chapter, 15: "Going into the whole world, preach the Gospel to every creature." They must therefore bear witness in truth; below, John 20:21: "As the Father has sent me, I also send you."

But they must be sanctified not only on account of the office to which they are appointed, but because it has already been begun by me; hence he says "and for them I sanctify myself." For according to Augustine it must be known that in Christ there is a twofold nature: but as regards the divine, Christ is holy by essence, whereas as regards the human, Christ is holy by grace, which is derived from the divine nature. He says therefore, according to the divinity, "I sanctify myself," by assuming flesh for them: and this, so that the holiness of grace, which is from me as God in me as man, might be derived from me to them; because "of his fullness we have all received"; above, John 1:16. Psalm 132:2: "Like the ointment which is on the head" — of Christ, which is God — "which ran down upon the beard of Aaron" — that is, upon his humanity — and from this, "ran down upon the skirt of his garment" — that is, upon us.

Or otherwise, according to Chrysostom, he asked that they be sanctified with a spiritual sanctification. But in the Old Testament there were carnal justifications; Hebrews 9:10: "justices of the flesh laid on them until the time of correction." But those were figures of spiritual sanctification, which nevertheless were brought about through some sacrifice; and therefore, for the sanctification of the disciples, it was fitting that some sacrifice be made. And this is what he says: that they themselves may be sanctified, I now sanctify myself — that is, I offer myself as a sacrifice; Hebrews 9:14: "he offered himself to God"; ibid. 13:12: "For which cause Jesus, that he might sanctify the people by his own blood, suffered outside the gate." And this in truth, not in figure, as in the Old Testament.

After the Lord prayed for his disciples, here he asks in common for all the faithful, and first he sets forth the prayer; second he adds the reason for being heard, at the place "Righteous Father, the world has not known you." Now in the prayer he asks two things from the Father for his disciples. First, the perfection of unity; second, the vision of glory, at the place "Father, what you have given me, I will that where I am, they also may be with me." Concerning the first he does two things. First he asks, as man, for the perfection of unity; second he shows that he himself, as God, has given them the power to attain to this unity, at the place "And the glory which you have given me, I have given to them." Concerning the first he does two things. First he sets forth for whom he asks; second he adds what he asks, at the place "that all may be one," and so on.

Now he asks for the whole assembly of the faithful; hence he says: I have said that you should keep the disciples from evil, and that you should sanctify them in truth; but I do not ask for them only, but also for those who are to believe, that is, for those whose faith will be confirmed — and this through their word, that is, of the apostles. And he asks justly, because no one is saved except through the intercession of Christ. But lest the apostles alone should be saved, but also others, therefore prayer had to be made for others as well; Deuteronomy 4:37: "He loved your fathers, and chose their seed after them"; Ecclesiasticus 44:11: "With their seed I will remain, and their holy inheritance are their grandchildren."

But on the contrary: it seems that he did not pray for all his faithful. For here he prays for those who were to be converted through the words of the apostles; but the ancient fathers and John the Baptist were not converted through their words. To this it must be said that they had already arrived at consummation; and although they did not yet enjoy the vision of God, since the price had not yet been paid, nevertheless they had departed from here with their merits, so that as soon as the door was opened they were to be brought in; and therefore they had no need of this prayer.

But again the question is raised concerning certain ones who did not believe through the words of the apostles, but immediately through Christ, as Paul; Galatians 1:12: "I did not receive it from men, nor was I taught it by man, but by the revelation of Jesus Christ." And the thief on the cross, Luke 23:43. It does not seem, therefore, that he prayed for them.

But to this it must be said, according to Augustine, that those are said to believe through the word of the apostles not only who heard it from them, but whoever believe through the word which the apostles preached, which is the word of faith, Romans 10:8, which is called the word of the apostles because it was chiefly entrusted to and preached by them; which word was also revealed divinely to Paul and to the thief on the cross. Or it must be said that those who were converted immediately by Christ and through Christ, as Paul, and the thief on the cross, and any others there may be, are counted in that part of the prayer in which the Lord prayed for the disciples. Hence the Lord said (above, in this chapter): "whom you have given me," or are going to give.

But still the question is raised concerning us, who do not believe through the apostles. But to this it must be said that although we did not believe through the apostles, we nevertheless believe through their disciples.

Now he asks for the perfection of unity; hence he says "that all may be one." Here he first sets forth the unity which he asks; second, the example and cause of unity, at the place "as you, Father, in me, and I in you"; third, the fruit of unity, at the place "that the world may believe that you have sent me." He says therefore: this I ask, that all may be one. For, as the Platonists say, any thing has unity from that from which it has goodness. For the good is that which is conservative of a thing; but no thing is preserved except through the fact that it is one. And therefore the Lord, asking for the perfection of the disciples in goodness, asks that they be one; which indeed was fulfilled; Acts 4:32: "Of the multitude of believers there was one heart and one soul"; Psalm 132:1: "Behold how good and how pleasant it is for brothers to dwell together in one."

But he adds the example and cause of unity, saying: "as you, Father, in me, and I in you." For some are one, but in evil. Hence God does not ask for this unity, but for that according to which men are united unto good, namely in God; and therefore he says: "as you, Father, in me, and I in you," that is, let them be united in this way, that they believe in me and in you; Romans 12:5: "We, being many, are one body in Christ"; Ephesians 4:3: "Careful to keep the unity of the spirit... which is one God, one faith, one baptism." And indeed in the Father and the Son, who are one, we are one: because if we seek diverse things in believing and desiring, our affection is diversified toward many things.

But Arius argues from this that the Son is in the Father and the Father in the Son in the same way that we are in God; but we are not one through unity of essence, but through conformity of will and love; therefore likewise the Father is not in the Son through unity of essence. But it must be said that in the Father and the Son there is a twofold unity, namely of essence and of love; and according to each the Father is in the Son, and the Son in the Father. What he says here, therefore, "as you, Father, in me, and I in you," can be referred, in one way, to the unity of love, according to Augustine, so that the sense is: as you, Father, are in me through love — because charity makes one to be with God — as if he were to say: as the Father loves the Son, and conversely; so let them love the Father and the Son. And thus the word "as" does not signify equality, but a certain remote likeness. Or, according to Hilary, it can be referred to the unity of nature: not indeed that the same nature numerically is in us as is in the Father and the Son, as it is in them; but that our unity consists in this, that we are made like to that divine nature through which the Father and the Son are one. In this way too, the word "as" expresses a certain imitation. And hence it is that we are invited to the imitation of divine love: Ephesians 5:1: "Be imitators of God, as most dear children, and walk in love, as Christ also loved us"; and of perfection, or goodness: Matthew 5:48: "Be perfect, as your Father is perfect."

Now he sets down the fruit of unity when he says "that the world may believe": for the truth of the Gospel is manifested by nothing else so much as by the charity of the faithful; above, John 12:35: "By this shall all know that you are my disciples, if you have love for one another." This, then, will be the fruit of unity: that, through their being one, the world may believe that the teaching which I have given them is from you, and may know that you have sent me. For God is not the cause of dissension, but of peace.

But here is a question: because we shall be perfectly one in our homeland, where there will be no time for believing; unfittingly, therefore, does he add after unity "that the world may believe that you have sent me." But it must be said that here he does not speak of consummated unity, but of unity begun. Likewise there is another question: because he prays that those who believe in him may be one; therefore the world too, once believing, is one. How then does he say, after they are one, that the world may believe?

To this it can be answered mystically that in one way the Lord asks for all believers that they be one, who nevertheless were not to believe at the same time, but some first, through whom others were to be converted. What he says therefore, "that the world may believe," is understood with respect to those who did not believe from the beginning, who, when they believed, were made one, and likewise others believing after them; and so on to the end of the world. In another way, according to Hilary, the phrase "that the world may believe" is the end of unity and perfection; as if he were to say: perfect them, so that they may thus be one, namely to this end, that the world may believe that you have sent me. Hence the word "that" imports a final cause. In a third way, according to Augustine, the phrase "that the world may believe" is another petition; and then it is necessary to repeat what he said, "I ask"; as if he were to say: I ask that they be one, and I ask that the world may believe.

But what Christ has wrought toward this unity, he adds, saying, "And the glory which you have given me, I have given to them," as though what he asks as man, he does as God. And first he shows that he himself has worked toward their being one; second he sets down the manner and order of unity, at the place "I in them, and you in me"; third he shows the end of unity, at the place "that the world may know that you have sent me."

He says therefore: although as man I ask for their perfection, nevertheless I do this together with you at the same time, because "the glory" — that is, the glory of the resurrection, which you, Father, have given me, by eternal predestination, and are about to give at once in reality — "I have given to them," namely to the disciples. And glory is immortality, which in the resurrection the faithful will receive even as to the body; Philippians 3:21: "He will refashion the body of our lowliness, configured to the body of his glory"; 1 Corinthians 15:43: "It is sown in dishonor, it shall rise in glory." And this "that they may be one": because through the fact that they will have glory, they will be made one, "as we also are one."

But he seems to distinguish his own operation from the operation of the Father. He says that the Father gave him glory, and Christ gave it to the faithful. But if it is rightly understood, this is not set down to distinguish the operation, but the persons. For the Son, insofar as he is the Son, together with the Father gives glory to Christ the man, and likewise together with him to the faithful. But nevertheless, insofar as he bestows this glory upon them specially through his own humanity, he therefore attributes this to himself, and that to the Father. And glory is taken in this way here, according to Augustine. Or, according to Chrysostom: "the glory," namely of grace, which you gave to me, the man, as to excellent knowledge, perfection, and the working of miracles, I have given to them in part, and I will yet give more perfectly: 2 Corinthians 3:18: "We are transformed from glory to glory"; Psalm 67:19: "He gave gifts to men." And this, "that they may be one, as we also are." For this is the end of the divine gifts, that we may be united by that unity which is conformed to the unity of the Father and the Son.

Now the order of unity is added, when he says "I in them, and you in me." For through this order they arrive at unity, because they see that I am in them through grace, as in a temple; 1 Corinthians 3:16: "Do you not know that you are the temple of God, and that the Spirit of God dwells in you?" — which is, as it were, a certain likeness of that essence by which you are in me through unity of nature; above, John 14:10: "I am in the Father, and the Father is in me." And this "that they may be made consummate," that is, perfect, "in one." But note that, whereas above he had said "that they may be one," here he adds "consummate": the reason is that the former refers to the unity of grace, but this to its completion.

Or otherwise, according to Hilary: "I in them" — supply: I am, through the unity of human nature which I have the same with them, and because I also give them my body as food — "and you in me," through unity of essence. But according to the first exposition, since through grace not only the Son is in them, but the Father also — above, John 14:23: "We will come to him, and make our dwelling with him" — why does he say "I in them," without the Father? Response: it must be said, according to Augustine, that he does not say this to show that the Son is in them without the Father, but because through the Son they have access to the Father; Romans 5:1: "Being justified therefore by faith through Christ, let us have peace with God, through whom also we have access." Or, according to Chrysostom, above he said "we will come to him," to show the plurality of the divine persons against Sabellius; but here he says "I in them" to show the equality of the Father to the Son against Arius. For by this it is given to be understood that it suffices for the faithful, if the Son alone dwells in them.

Now the end of unity is set down, at the place "that the world may know that you have sent me." And indeed, if the consummated union is referred to the perfection of the way, then the phrase "that the world may know" is the same as what he said above, "that the world may believe." There it is said on account of the beginning; but here he says "may know," because faith does not follow imperfect knowledge, but full knowledge does. And he says "the world may know," not that it is now the world, but that it was the world; so that the sense is: the world, now believing, may know. Or "the world," that is, the lovers of the world, "may know that you have sent me": because then the wicked will know through manifest signs that Christ is the Son of God; Apocalypse 1:7: "You shall see him, every eye"; and below, John 19:37: "They shall see him whom they pierced"; Luke 21:27: "They shall see the Son of Man coming in the clouds of heaven with great power and majesty."

And let him know not only this, but also the glory of the saints, "because you have loved them," namely the faithful. For now we cannot know how great the love of God toward us is: because the good things which God is going to give us, since they exceed our appetite and desire, cannot fall within our heart. 1 Corinthians 2:9: "Eye has not seen, nor ear heard, neither has it entered into the heart of man, what things God has prepared for those who love him." And therefore the world believing, that is, the saints, will know through experience how much he loves us; but the lovers of the world, that is, the wicked, will know this by seeing and marveling at the glory of the saints; Wisdom 5:3: "These are they whom we had sometime in derision, and for a parable of reproach"; and below, verse 5: "Behold how they are numbered among the children of God, and their lot is among the saints."

But he says "as you have loved me": which does not import an equality of love, but a reason and a likeness. As if he were to say: the love with which you have loved me is the reason and cause why you have loved them; for by the fact that you love me, you love those who love me and my members; above, John 16:27: "The Father himself loves you, because you have loved me." Now it must be known that God loves all things that he has made, by giving them being; Wisdom 11:25: "You hate none of the things which you have made; for you did not appoint or make anything, hating it." But he loves most of all his only-begotten Son, to whom he gave his whole nature through eternal generation. But in a middle way he loves the members of his only-begotten, namely the faithful of Christ, by giving them grace by which Christ dwells in us; Deuteronomy 33:3: "He has loved the peoples: all the saints are in his hand."

Above, the Lord asked for the disciples the unity of perfection; here he asks for them the clarity of vision, and first he touches upon the persons for whom he asks; second, he sets down the manner of asking; third, he adds what he asks. He asks indeed on behalf of those given to him, whence he says, "Father, those whom you have given me," and so on. It must be known that a thing is said to be given to someone when it is submitted to his will, namely so that he may do with it what he wills.

Now the will of Christ is twofold, namely of mercy and of justice: but the will of mercy is primarily and of itself his own, since "his mercies are over all his works" (Psalm 144:9); and 1 Timothy 2:4: "he wills all men to be saved"; but the will of justice that punishes is his not primarily, but on the presupposition of sin, for "God does not delight in the destruction of men" (Wisdom 1:13); Ezekiel 18:32: "I do not will the death of the sinner" — true, in itself; yet nonetheless he wills it consequently on account of sin. All men, therefore, are given to the Son; above, "you have given him power over all flesh," that is, over every man, so that he may do with them his own will, either of mercy, to save, or of justice, to punish. For he it is who has been constituted by God judge of the living and the dead, as is said in Acts 10:42. But those are given to him simply and absolutely who are given to him for this, that he may do with them the will of mercy, to save them: whence of these he says, "whom you have given me," namely in your predestination from eternity; Isaiah 8:18, and Hebrews 3: "Behold I, and my children, whom the Lord has given me."

Now the manner of asking is designated when he says "I will," which can designate either authority or merit. Authority indeed, if we understand it of his will insofar as he is God, which is the same as the will of the Father: for by his own will he justifies and saves men; Romans 9:18: "he has mercy on whom he wills." But it designates merit, if we understand it of his will insofar as he is man, which is meritorious of our salvation. For if the wills of the just, who are members of Christ, have the merit of obtaining — above, John 15:7: "whatever you will you shall ask, and it shall be done for you" — much more does the will of Christ as man have this, who is the head of all the saints.

Now what he asks, he adds, saying, "that where I am, they also may be with me," and first he asks for the conjunction of the members to the head; second, the showing of his clarity to the members, there where he says, "that they may see my clarity." He says therefore here: "I will," namely, "that where I am, they also may be with me": which can be understood in two ways.

In one way, so that it be referred to Christ as man. For Christ, according as he was man, was shortly to be, and about to ascend into heaven; below, John 20:17: "I ascend to my Father and your Father." And thus the sense is: "I will," that in heaven, where I shall shortly be, they too — namely, the faithful — may be with me, even in place; Matthew 24:28: "wherever the body shall be, there also shall the eagles be gathered together," that is, the saints. For this he had promised in Matthew 5:12 and Luke 6:23: "Rejoice and be glad, for your reward is abundant in heaven."

But a doubt arises: since he was not yet in heaven, he ought to have said "where I shall be," not "where I am," and so on. Likewise, because above, John 3:13, he said: "No one ascends into heaven except he who descended from heaven." Response. It must be said, to the first, that Christ who was speaking was both God and man, and therefore, although according to his humanity he was not in heaven, he was nonetheless there according to his divinity, so that thus, existing on earth, he was in heaven; and therefore he says "where I am." To the second it must be said, that what he says above, in the place cited, that "no one descends from heaven except the Son of Man who is in heaven," is understood as meaning that he is in heaven according to his divinity, and descended by assuming human nature, and ascended according to human nature now glorified. And so, while we with him have already been made one. Whence he alone came — namely in himself — descending from heaven, and thither also he alone returned, in us, ascending into heaven: according to Gregory, Moralia XXVIII.

Now he says "I am," using the present for the future: either because he was shortly to be there, or so that it be referred to Christ as God. But according to this, since God is everywhere — Jeremiah 23:24: "I fill heaven and earth" — it seems to follow that the saints too will be everywhere. To which it must be said, that God relates to us in this way, as light relates to men. For light is diffused everywhere while the sun is above the earth. And although the light is with men, not all, however, are in the light of the sun, but only those who see it. So therefore, since God is everywhere, he is with all who are anywhere; but yet not all are with God, except those who are joined to him through faith and love, and who will at last be joined through perfect enjoyment; Psalm 72:22 (Vulgate): "and I am always with you"; 1 Thessalonians 4:16: "thus we shall always be with the Lord." And thus the sense is, "that where I am," namely in your divinity, which I have by nature, "they also may be with me," through the participation of grace; above, John 1:12: "he gave them power to become sons of God"; 1 John 4:16: "he who abides in charity abides in God, and God in him."

Now the showing of his clarity to the members he adds, saying, "that they may see my clarity," and first he sets down the petition; second, he shows the origin of the clarity, there where he says, "which you have given me"; third, he assigns the reason for the clarity, there where he says, "because you have loved me," and so on. He says therefore: "I will that not only they be with me, but that they may see" — namely with the beatifying vision, 1 John 3:2: "when he shall appear, we shall be like him, and we shall see him as he is" — "my clarity": which can be understood of his clarity according to his humanity, with which he was made resplendent in the resurrection; Philippians 3:21: "he will refashion the body of our lowliness, conformed to the body of his clarity." Or of his clarity according to his divinity: for he is "the splendor of glory, and the figure of the Father's substance" (Hebrews 1:3), and "he is the brightness of eternal light" (Wisdom 7:26). And both clarities the saints, existing in glory, will see. For of the first it is said, Isaiah 33:17: "they shall see the king in his beauty." But this the wicked will see only at the judgment; Luke 21:27: "then they shall see the Son of Man coming with power and majesty." But Mark says: "coming in glory," that is, in clarity. But the vision of this clarity will be withdrawn from them after the judgment; Isaiah 26:10, according to another reading: "let the wicked be taken away, lest he see the glory of God." But the second clarity the saints will see perpetually; Psalm 35:10: "in your light" — namely of grace — "we shall see light" — namely of glory — which the wicked will never see; Job 36:32: "in his hands" — that is, in the proud — "he hides the light... he declares concerning it to his friend, that it is his possession."

Now the origin of this clarity is from the Father: whence he says, "which you have given me." The glory of the body, namely, he gave him in the resurrection; but because this had already been accomplished in the divine ordination, although it was still future in fact, therefore he says "you have given"; Psalm 8:7: "you have crowned him with glory and honor." But the divine clarity he gave him from eternity, since the Son is from the Father from eternity, as splendor is from light.

Now the reason for the clarity given he shows, saying, "because you have loved me before the foundation of the world." Now if this be referred to Christ as man, then the word "because" denotes a cause. For just as love and eternal predestination is the cause that we have the clarity of grace in the present, and of glory in the future — Ephesians 1:4: "he chose us in him before the foundation of the world" — so also it is the cause of the clarity of Christ according as he is man; Romans 1:4: "who was predestined the Son of God in power." And thus the sense is: I say that you have given me clarity; and the cause of this is that you have loved me; and this before the foundation of the world, namely so that that man might be united to the Son of God in person; Psalm 64:5: "blessed is he whom you have chosen and taken to yourself: he shall dwell in your courts."

But if it be referred to Christ according as he is God, then the word "because" denotes a sign. For he did not give because he loved: for in the giving, by which the Father gave to the Son, is designated his eternal generation; but in the love, if it be taken essentially, the divine will is implied; but if notionally, the notion of the Holy Spirit is designated. But the Father by nature gave the Son clarity, not by will, because he begot him through nature: nor did he give to the Son because he breathed forth the Holy Spirit.

Here is assigned the reason for the granting of his petition. Now above, the Lord admitted the faithful too to his petition when he said, "I do not ask for these only, but for those also who through them shall believe," and he excludes certain ones, namely the world and unbelievers; whence he said: "I ask for them, not for the world." Assigning, therefore, the reason for these, he first sets down the defect of the world; second, the progress of the disciples, there where he says, "but I have known you." But note, that when he asked for their sanctification, he called the Father holy, whence he said, "Holy Father"; but here, asking for retribution, he calls him just; Psalm 7:12: "God, a just judge." In this is excluded the error of the ancients who posited that the just God — namely the God of the Old Testament — was one, and the good God — namely the God of the New Testament — was another.

Now the defect of the world is with regard to the knowledge of God; whence he says, "the world" — not reconciled, but condemned — "has not known you"; above, John 1:10: "the world was made through him, and the world knew him not." But against this: Romans 1:19: "what is known of God is manifest in them... For the invisible things of God, from the creation of the world, are clearly seen, being understood through the things that are made." Response. It must be said, that knowledge is twofold: one speculative, the other affective: and by neither did the world know God perfectly. For although some of the Gentiles knew God with regard to some things that were knowable through reason, yet they did not know him according as he is the Father of the only-begotten and consubstantial Son: and it is of this knowledge that the Lord speaks. And hence it is that the Apostle says "what is known," that is, what is knowable, of God. But even if they knew something of God by speculative knowledge, this was with an admixture of many errors, since some took away the providence over all things; some said he was the soul of the world; some worshipped, together with him, many other gods. Whence they are said to be ignorant of God. For although in composite things it is possible to know in part and be ignorant in part, yet in simple things, when they are not attained totally, they are not known at all. Whence even if some err in the least point concerning the knowledge of God, they are said to be totally ignorant of him. These, therefore, not knowing the singular excellence of God, are said to be ignorant of him; Romans 1:21: "when they had known God, they glorified him not as God, nor gave thanks; but became vain in their thoughts, and their foolish heart was darkened"; Wisdom 13:1: "neither by attending to the works did they acknowledge who was the artificer." Likewise also the world did not know him by affective knowledge, because it does not love him; 1 Thessalonians 4:5: "even as the Gentiles who know not God." He says, therefore, "the world has not known you" — without error, and as a Father, through love.

Now the progress of the disciples is designated when he says, "but I have known you, and these have known," and first with regard to knowledge; second with regard to the fruit of knowledge, there where he says, "that the love with which you have loved me may be in them, and I in them." Concerning the progress of the disciples in the knowledge of God, he does three things. First he sets down the root and fount of the knowledge of God; second, the branches and rivulets proceeding from this; third, their derivation from the root or fount.

Now the root and fount of the knowledge of God is the Word of God, namely Christ; Ecclesiasticus 1:5: "the fount of wisdom is the Word of God on high." Now human wisdom consists in the knowledge of God. But this knowledge is derived to men from the Word; for insofar as men participate in the Word of God, to that extent they know God. Therefore he says: thus the world has not known you, but I — namely the fount of wisdom, your Word — "have known you," with the knowledge of eternal comprehension; above, John 8:55: "if I shall say that I do not know him, I shall be like you, a liar."

Now from this knowledge of the Word, which is the fount and root, all the knowledges of the faithful are derived, as rivulets and branches; and therefore he says, "and these have known that you have sent me": so that the word "that" states the reason for the knowledge, according to Augustine, so that the sense is: "I have known you" through nature, and "these have known you" through grace. And why? "Because you have sent me": understand, for this — that they might know you; below, John 18:37: "for this was I born, and for this I came into the world, that I might give testimony to the truth"; above: "I have manifested your name to men." Or the word "that" states the thing known, so that the sense is: "these have known" — and what? This, namely, "that you have sent me," since he who sees the Son sees the Father; above, John 15:9. But this they did not have from themselves, but it was derived to them from me, for "no one knows the Father except the Son, and he to whom the Son wills to reveal him."

And therefore he says, "I have made known to them your name, and I will make it known." And he designates a twofold knowledge, which the faithful have through him. Namely, of doctrine; and with regard to this he says, "I have made known to them your name," by instructing them outwardly through words; above, John 1:18: "no one has ever seen God: the only-begotten Son, who is in the bosom of the Father, he has declared him"; Hebrews 2:3: "which, having begun to be declared by the Lord, was confirmed unto us by them that heard." The other knowledge is interior, through the Holy Spirit; and with regard to this he says, "and I will make it known," namely by giving them the Holy Spirit; above, John 16:13: "but when he, the Spirit of truth, shall come, he will teach you all truth." Or he says "I have made known to them your name," namely by the knowledge of faith, for now "we see through a glass in a dark manner," and "I will make it known," through the vision of glory in the fatherland, where we shall see "face to face," 1 Corinthians 13:12.

Now the fruit of this knowledge is, "that the love with which you have loved me may be in them, and I in them." This can be expounded in two ways. In one way — and better, since it has been said that the Father loves the Son, as is shown through the clarity he gave him — it is consequently the case that he loves all in whom the Son is, who is in them insofar as they have the knowledge of the truth. And thus the sense is: I will make known to them your name; and through this — that they know you — I, your Word, will be in them; and through this — that I am in them — "the love with which you have loved me may be in them," that is, may be derived to them, and you may love them as you have loved me. Or otherwise: "that the love with which you have loved me" — that is, just as you have loved me, so they too, by participating in the Holy Spirit, may love: and through this, therefore, I shall be in them as God in a temple, and they in me, as members in the head; 1 John 4:16: "he who abides in charity abides in God, and God in him."