thy name.' In the knowledge and worship of thee. See. ver. 6-11. Those that thou gavest me,' &c. The word 'gavest,' is evidently used by the Saviour to denote not only to give to him to be his real followers, but also as apostles. God had so ordered it by his providence, that they had been given to Jesus to be his apostles and followers. But the terms 'thou gavest me' do not of necessity prove that they were all true believers. Jesus knew that Judas was a deceiver, and was a devil, John vi. 70. None of them.' None of them chosen to the apostolic office. But the son of perdition.' See note, Matt. i. I. The term son' was given by the Hebrews to those who possessed the character described by the word or name following. Thus, sons of Belial-those who possessed his character. Children of wisdom-those who were wise, Matt. xi. 19. Thus Judas is called a son of perdition because he had the character of a destroyer. He was a traitor, and a murderer. "That the scriptures,' &c. See note, ch. xiii. 18. Compare Ps. xli. 9.

13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.

'My joy fulfilled,' &c. See note, ch. xv. 11. 'My joy,' here probably refers to the joy of the apostles respecting the Saviourthe joy which would result from his resurrection, ascension, and intercession in heaven.

14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.

'I have given them,' &c. See ver. 8. 'The world hath hated them,' &c., ch. xv. 18-21.

15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

"That thou shouldest take them out of the world.' Though they were going into trials, and persecutions, yet Jesus did not pray that they might be soon removed from them. It would be easy for God to remove his people at once to heaven; but it is better for them to remain and show the power of religion in supporting the soul in the midst of trial, and to spread his gospel among men. 'Shouldest keep them from evil.' That is from apostasy, from sinking in temptation; give them such grace that they may endure all trials, and be sustained amidst them. See note Matt. vi. 13.

16 They are not of the world, even as I am not of the world.

See ch. xv. 19.

17 Sanctify them through thy truth: thy word is truth.

'Sanctify them. Make them pure, and holy. The word means to render pure, or to cleanse from sins, I Thess. v. 23. 1 Cor. vi. 11. This work in the heart of a christian is progressive. It consists in his becoming more like God, less attached to the world; in his getting the ascendency over evil thoughts, and passions, and impure desires; and in his becoming more and more weaned from earthly objects, and attached to those things which are unseen and eternal. Through thy truth.' Truth is a representation of things as they are. The Saviour prayed that through those just views of God and themselves, they might be made holy. To see things as they are is to see God to be infinitely lovely and pure; his commands to be reasonable and just; heaven to be holy and desirable; his service to be easy, and religion to be pleasant, and sin to be odious; to see that life is short, that death is near; that the pride, pomp, pleasures, wealth, and honours of this world are of little value, and that it is of infinite importance to be prepared to enter on the eternal state of being. He that sees all this, or that looks on things as they are, will desire to be holy. He will make it his great aim to live near to God, and to glorify his name. Thy word is truth.' that thou hast spoken; that is all contained in the Bible. All the commands and promises of God; his representations of his own character, and that of man; his account of the mission and death of his Son; of the grave, the resurrection, judgment, and eternity; they represent things as they are, and are thus fitted to sanctify the soul. See Ps. xix. 7-14.

All

18 As thou hast sent me into the world, even so have I also sent them into the world. 19 And for their sakes I sanctify myself, that they also might be sanc tified through the truth.

'I sanctify myself.' I consecrate myself exclusively to the service of God. The word does not refer to personal sanctification, for he had no sin, but to setting himself apart entirely to the work of redemption. "That they also,' &c. That they might be made pure by the effect of my sanctifying myself, that they might be made pure by the shedding of that blood which cleanses from all sin. By this only can men be made holy. And it was because the Saviour so sanctified himself, or set himself apart to this work so unreservedly, and shed his own blood, that any soul can be made pure, and fit for the kingdom of God.

20 Neither pray I for these alone, but for them also which shall believe on me through their word; 21 That they all may be one; as thou, Father,

art in me, and I in thee, that they also may be one in us that the world may believe that thou hast sent me.

For these alone,' &c. Not for the apostles only, but for all who shall be converted by the preaching of the gospel. They will all need like grace; and be exposed to similar trials. It is a matter of unspeakable joy that each christian, however humble, or unknown to men; however poor, unlearned, or despised, can reflect that he was remembered in prayer by him whom God heareth always. To that single prayer, we who are christians owe infinitely more real benefits than the world can ever bestow. 'All may be one.' May be united as brethren. Christians are redeemed by the same blood, and are going to the same heaven. They have the same wants, the same enemies, the same joys. There is no friendship so pure and enduring as that which results from having the same attachment to the Lord Jesus. Hence christians, in the New Testament, are represented as being indissolubly united-parts of the same body-and members of the same family, Acts iv. 32-35. 1 Cor. xii. 4-31. Eph. ii. 20-22. Rom. xii. 5. On the ground of this union they are exhorted to love one another, to bear one another's burdens, &c., Eph. iv. 3. Rom. xii. 5-16. 'As thou, Father, art in me.' See ch. xiv. 10. It is not the union of nature which is referred to, but the union of plan, of counsel, of purpose-seeking the same objects, and manifesting the feelings of love, of attachment to the same objects, and a desire to promote the same ends. That they also may be one in us.' To be in God, and in Christ, is to be united to God and Christ. The phrase here used denotes a union among all christians, founded on, and resulting from a union to the same God and Saviour. That the world may believe,' &c. That the world may see the power of christian principle in overcoming all the sources of contention, and producing love, and may thus see that a religion which could produce this must be from heaven. See note, ch. xiii, 34.

22 And the glory which thou gavest me I have given them; that they may be one, even as we are

one:

me.

And the glory,' &c. The honour which thou hast conferred on me by admitting me to union with thee, the same honour I have conferred on them by admitting them to like union with May be one, even as we are one.' Not in nature, or in the mode of existence, for this was not the subject of discourse, and would be impossible; but in feeling, in principle, in purpose. This is the union between the Father and the Son. And this is to be the model on which christians should act.

23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

'May be made perfect in one.' That their union may be complete. A machine is perfect or complete when it has all its parts, and is in good order, when no portion of it is wanting. So the union of christians, for which the Saviour prayed, would be complete, or perfect, if there were no controversies, no envyings, no sources of contention, and no heart-burnings, and jealousies. It is worthy of remark here how entirely the union of his people occupied the mind of Jesus as he drew near to death. He saw the danger of strifes and contentions in the church. He knew the imperfections of even the best of men. He saw how prone they would be to passion, and even ambition; how ready to mistake the love of a sect or party, for zeal for pure religion; how ambitious and worldly men in the church might divide the followers of Jesus, and produce unholy feelings and contentions. And he saw, also, how much this would dishonour religion. Hence he took this solemn and tender occasion, when about to die, to impress the importance of union on his disciples. He used the most sublime and impressive illustration; adverted to the eternal union between the Father and himself; reminded them of his love, and of the effect that their union would have on the world. It is time that christians should hear the parting admonitions of their Redeemer, and act unitedly against their cominon foe. All that is needful now, under the blessing of God, to convince the world that God sent the Lord Jesus, is that very union among all christians for which he prayed; and when that union of feeling, and purpose, and action shall take place, the task of sending the gospel to all nations will be soon accomplished, and the morning of the millennial glory will dawn upon the world.

21 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

'I will.' This expression, though it commonly denotes command, is here only expressive of desire. It is often used to denote strong and earnest desire, or a pressing and importunate wish, such as we would not have denied, Mark vi. 25; x. 35. Matt. xii. 38; xv. 28. 'Where I am." In heaven. The Son of God was still in the bosom of the Father, John i. 18. See note, John vii. 34. My glory.' My honour and dignity, when exalted to the right hand of God. The wordbehold' implies

more than simply seeing. It means also to participate, to enjoy. Note, ch. iii. 3. Matt. v. 8. 'Thou lovedst me,' &c. This is another of the numerous passages which prove that the Lord Jesus existed before the creation of the world.

25 O righteous Father, the world hath not known thee but I have known thee, and these have known that thou hast sent me.

'Hath not known thee.' Note, ver. 3.

26 And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

'Thy name. Note, ver. 6. And will declare it.' After my resurrection, and by the influences of the Holy Spirit, Luke xxiv. 45. Acts i. 3. I in them.' By my doctrines, and the influences of my Spirit. That my religion may show its power, and produce its proper fruits in their minds, Gal. iv. 19.

The discourse in this and the three preceding chapters is the most touching and sublime that was ever pronounced in our world. It is appropriately closed by a solemn and most affecting prayer, a prayer at once expressive of the profoundest reverence for God, and the tenderest love for men-simple, grave, tender, sublime, and full of consolation. This prayer will yet be fully answered for the church. Let us look to that time when all believers shall be one; when contentions, bigotry, strife, and anger shall cease; and when, in perpetual union and love, christians shall show forth the power and purity of that holy gospel with which the Saviour came to bless mankind. Soon may that happy day arise!

CHAPTER XVIII.

1 WHEN Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

"The brook Cedron.' This was a small stream to the southeast of Jerusalem, that flowed through the valley of Jehoshaphat, and divided the city from the mount of Olives. It ran towards the south, and after many windings, fell into the Dead Sea. It was also called Kidron. In summer it is almost dry. Over this brook David passed when he fled from Absalom, 2 Sam. xv. 23. It is often mentioned in the Old Testament, 1 Kings xv. 13. 2 Chron. xv. 16; xxx. 14. 2 Kings xxiii. 6, 12. 'Where was a garden.' On the west side of the mount of Olives. This was called Gethsemane. See Matt. xxvi. 36.