forsaken; surrounded by bitter foes, who reviled and mocked him on the cross. 'Because the Father is with me.' His Father was his friend. He had all along trusted in God. In the prospect of his sufferings he could still look to him for support. And though

in his dying moments he suffered so much as to use the language, "why hast thou forsaken me ?" yet it was language addressed to him still as his God: "My God, my God," &c. And even then he had confidence in God, confidence so strong and unwavering that he could say, "Into thy hands I commend my spirit," Luke xxiii. 46. In all these sufferings he had the assurance that God was his friend; that he was doing his will; that he was promoting his glory, and that He looked on him with approbation. It matters little who else forsakes us, if God be with us in the hour of pain and of death. And without his favour then, death will be full of horrors, though we be surrounded by many friends, by weeping relatives, by all the honours, and splendour, and wealth which the world can bestow.

33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

'In me. In my presence, and in the aid I shall render you by the Holy Spirit. In the world.' Among the men to whom you are going. You must expect to be persecuted, afflicted, tormented. 'I have overcome the world.' He overcame the prince of this world by his death, John xii. 31. He vanquished the great foe of man, and triumphed over all that assails us and that would work our ruin. He brought down aid and strength by his death; and by procuring us the friendship of God, the presence of the Spirit-by his own instructions and example; by revealing to us the glories of heaven, and opening our eyes to see the superior excellence of heavenly things-he has furnished us with the means of overcoming all our enemies, and of triumphing in all our temptations. See note, John xiv. 19. Also Rom. viii. 34-37. 1 John iv. 4; v. 4. Rev. xii. 11.

CHAPTER XVII.

1 THESE words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee :

'These words.' The words addressed to them in the preceding chapters. This is the longest prayer recorded in the New Testament. It was offered on the most interesting occasion that has ever occurred in our world; and it is perhaps the most touching and sublime composition to be found any where. Jesus was

about to die. Having expressed his tender love to his disciples, and made known to them his last desire, he now commends them by this solemn prayer to the protection and blessing of the God of grace, and evinces the deep interest which he felt in behalf of all who should become his followers in all ages of the world. 'Lifted up his eyes.' This was the common attitude of prayer. Compare Luke xviii. 13. The hour is come.' That is, the appointed time for his sufferings and death. Compare note, ch. xii. 27. Glorify thy Son.' Honour thy Son. See ch. xi. 4. So sustain me, and so manifest thy power in my death, resurrection, and ascension as to afford indubitable evidence that I am the Son of God. That thy Son also may glorify thee.' Jesus prayed that God would so honour him in his death, &c., as that striking proof might be furnished that he was the Messiah, and men thus be brought to honour God. By the death of Jesus, the law, and truth, and mercy of God were honoured. By the spread of the gospel, and the conversion of sinners; by all that Christ will do now that he glorified to spread his gospel, God will be honoured. Whatever honours the Saviour, honours God. Just as he is exalted in the mind and the heart, so will God be honoured and obeyed.

2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

All men.

'As thou hast given him power.' See note, Matt. xxviii. 18, 19. All flesh.' Matt. xxiv. 22. Luke iii. 6. 'That he should give eternal life. Note, John v. 24. To as many as thou hast given him.' Note, John x. 16; vi. 37. To all on whom the Father has purposed to bestow the blessings of redemption through his Son. God has a plan in all he does, extending to men as well as to other objects. One part of his plan was that the atonement of Christ should not be in vain. Hence he promised him that he should see of the travail of his soul, and should be satisfied, Isa. liii. 11. It is to be observed here that the Saviour in this prayer makes an important distinction between 'all flesh' and those who were 'given him.' He has power over all. He can control, direct, restrain them. Wicked men are so far under his universal dominion, so far restrained by his power, that they shall not be able to prevent his bestowing redemption on those who were given him, that is, all who believe on him. Men who oppose the gospel should, therefore, feel that they cannot prevent the salvation of christians, and should be alarmed lest they be found "fighting against God."

3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

'This is life eternal.' This is the source of eternal life; or it is in this manner that it is to be obtained. Compare ch. xi. 25; vi. 63; xii. 50. 'Might know thee.' The word 'know' here, as in other places, expresses more than a mere speculative acquaintance with the character and perfections of God. It includes all the impressions on the mind and life which a just view of God and the Saviour is fitted to produce. To know God as he is, is to know and regard him as a lawgiver, a sovereign, a parent, a friend. It is to yield the whole soul to him, and strive to obey his law. The only true God.' The only God, in opposition to all false gods and idols of the heathens, not to Jesus himself, who, in I John v. 20, is called 'the true God and eternal life.' 'And Jesus Christ. To know Jesus Christ is to have a just, practical view of him in all his perfections-as God and man, as a Mediator, as a Prophet, a Priest, and a King. It is to feel our need of such a Saviour, to see that we are sinners, and to yield the whole soul to him, knowing that he is a Saviour fitted to our wants, and that in his hands our souls are safe. Compare Eph. iii. 19; Titus i. 16; Phil. iii. 10; 1 John v. 20. In this verse is contained the sum and essence of the christian religion, as it is distinguished from all the schemes of idolatry and philosophy, and all the false pians on which men have sought to obtain eternal life.

4 I have glorified thee on the earth: I have finished the work which thou gavest me to do.

'Have glorified thee.' In my instructions and life. I have finished the work.' Compare ch. xix. 30. He had preached to the Jews; he had given them full proof that he was the Messiah; he had collected his disciples; had taught them the nature of his religion; had given them his parting counsel, and there was nothing remaining to be done but to depart and return to God. So completely had he done his work, that even before his death he could say, 'I have finished the work,' &c. How happy would it be if men would imitate his example, and not leave their great work to be done on a dying bed! Christians should have their work accomplished, and when that hour approaches, have nothing to do but to die, and return to their Father in heaven.

5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

With thine own self.' He had just said that he had glorified God on the earth; he now prays that God would glorify him in heaven. With the glory.' With the honour. Before the world There could not be a more distinct and clear declaration of the pre-existence of Christ than this. It means, before the

was.'

creation of the world; before there was any world. See John i. 1, 2; vi. 62; iii. 13; xvi. 28. The glory which he had then was that which was proper to the Son of God-represented by the expression, being in the bosom of the Father,' John i. 18, denoting intimacy, friendship, united felicity. The Son of God by becoming incarnate is represented as humbling himself. Greek: "He emptied himself," Phil. ii. 8. He laid aside for a time the external aspect of honour, and consented to become despised, and to assume the form of a servant. He now prays that God would raise him up to the dignity and honour which he had before his incarnation.

6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.

Have manifested thy name.' The word 'name' here includes the attributes, or character of God. Jesus had made known his character, his law, his will, his plan of mercy. Or, in other words, he had revealed God to them. The word' name' is often used to designate the person, John xv. 21. Matt. x. 22. Rom. ii. 24. 1 Tim. vi. 1. 'Which thou gavest me.' God gave them to him in his purpose. And he gave them by disposing them to follow him when he called them. Thine they were.' All men are God's by creation, and preservation; and he may do with them as seemeth good in his sight. God has a right to the services of all; and he may appoint us to any labour, however humble, or hazardous, or wearisome, that we may promote his glory, and honour his name.

7 Now they have known that all things, whatsoever thou hast given me, are of thee.

"They have known.' They have been taught that, and have believed it. Hast given me.' This refers doubtless to the doctrine of Christ, ver. 8. They are assured that all my instructions are of God.

8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

'The words.' The doctrines. Christ often represented himself as instructed and sent, to teach certain great truths to men. See note, John v. 30.

9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. 10 And all mine are thine, and thine are mine; and I am glorified in them.

'I pray for them.' In view of their dangers, and trials, he sought the protection and blessing of God on them. 'Not for the world. The term 'world' here, as elsewhere, refers to wicked, rebellious, vicious men. The petition was not offered for them, but for those who were the friends of God, and were disposed to receive his favours. He now prayed for those who loved God, and his disciples were not those who hated him, and disregarded his favours. He afterwards extended the prayer for all who should become christians, ver. 20. When on the cross, he prayed for his crucifiers and murderers, Luke xxiii. 34. For they are thine.' The honour of God was concerned in keeping them; and we may always fill our mouths with such arguments when we come before God, and plead that the honour of God will be advanced by keeping us from evil, and granting to us all needful grace, for we are his. 'I am glorified in them. I am honoured by their preaching, and lives. The sense of this passage is, "Those who are my disciples, are thine. That which promotes my honour, will also promote thine."

11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.

'I am no more.' I have finished my work among men, and am about to leave the world. See ver. 4. 'These are in the world.' They will be among wicked men, and malignant foes. Keep.' Preserve, defend, sustain them in trials, and save them from apostasy. "Through thine own name.' It is literally, keep in thy name." And if the term 'name' be taken to denote God himself, and his perfections, see note ver. 6; it means "keep in the knowledge of thyself. Preserve them in obedience to thee, and to thy cause. Suffer them not to fall away from thee, and to become apostates." "That they may be one." That they may be united. As we are.' This refers not to a union of nature, but of feeling, plan, purpose. A union of affection is what the Saviour sought, and this he desired might be so strong as to be expressive of the unchanging love between the Father and the Son. See ver. 21-23.

12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

'While I was with them in the world.' While I was engaged with them among other men-surrounded by the people, and temptations of the world. I kept them.' By my example, instructions, and miracles. I preserved them from apostasy.

In