Exegetical and Hermeneutical Commentary of John 17:2
As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
2. As thou hast given him power ] Better, Even as Thou gavest Him authority. The authority was given once for all, and is the reason for the petition in Joh 17:1. Comp. Joh 5:27.
all flesh ] A Hebraism not used elsewhere in this Gospel. Comp. Mat 24:22; Luk 3:6; Act 2:17; Rom 3:20, &c. Fallen man, man in his frailty, is specially meant; but the Second Adam has dominion also over ‘all sheep and oxen, yea, and the beasts of the field, the fowl of the air, and the fish of the sea.’ Psa 8:7-8. In the following texts ‘all flesh’ includes the brute creation; Gen 6:19; Gen 7:15-16; Gen 7:21; Gen 8:17; Gen 9:11; Gen 9:15-17; Psa 136:25; Jer 32:27; Jer 45:5. Once more, therefore, Jewish enclusiveness is condemned. The Messiah is King of ‘all flesh,’ not of the Jews only.
that he should give, &c.] Literally, in order that all that Thou hast given Him, He should give to them eternal life. ‘All that’ is neuter singular; ‘to them’ is masculine plural. Believers are given to Christ as a united whole; they earn eternal life as individuals. Comp. Joh 1:11, Joh 6:37.
Fuente: The Cambridge Bible for Schools and Colleges
As thou hast given him power – It was on the ground of this power given to Christ that the apostles were commanded to go and teach all nations. See the notes at Mat 28:18-19.
All flesh – All men, Mat 24:22; Luk 3:6.
That he should give eternal life – See the notes at Joh 5:24.
To as many as thou hast given him – See the notes at Joh 10:16; Joh 6:37. 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 53:11; and hence the Saviour had the assurance that the Father had given him a portion of the human family, and would apply this great work to them. It is to be observed here that the Saviour in this prayer makes an important distinction between all flesh and those who were given to him. He has power over all. He can control, direct, restrain them. Wicked men are so far under his universal dominion, and so far restrained by his power, that they will not be able to prevent his bestowing redemption on those were given him that is, all who will believe on him. Long ago, if they had been able, they would have banished religion from the world; but they are under the power of Christ, and it is his purpose that there shall be a seed to serve him, and that the gates of hell shall not prevail against his church. 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. As thou hast given him power] As the Messiah, Jesus Christ received from the Father universal dominion. All flesh, i.e. all the human race, was given unto him, that by one sacrifice of himself, he might reconcile them all to God; having by his grace tasted death for every man, Heb 2:9. And this was according to the promise of the universal inheritance made to Christ, Ps 2:8, which was to be made up of the heathen, and the uttermost parts of the land, all the Jewish people. So that he got all from God, that he might give his life a ransom for the whole. See 2Co 5:14-15; Ro 5:21; 1Ti 2:4; 1Ti 2:6.
That he should have eternal life, c.] As all were delivered into his power, and he poured out his blood to redeem all, then the design of God is that all should have eternal life, because all are given for this purpose to Christ and, that this end might be accomplished, he has become their sacrifice and atonement.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I see no reason for any to contend here, that by all flesh the elect only, who shall be eternally saved, are to be understood; Christs power undoubtedly extendeth further than to the elect, though to them only for salvation; he hath a power over reprobates and unbelievers to condemn them, as well as over his elect, to bring them to eternal life and salvation. The former part of the text speaketh of the more general power and authority, by which the Father had already made Christ glorious; putting all things under his feet, and causing all knees to bow down unto him; which are other phrases by which the same things are expressed, 1Co 15:27; Phi 2:10. This general power our Saviour executeth according to the counsels of God, with respect to their faith or unbelief. As to those given to Christ, that he should die in their stead, and with the price of his blood purchase eternal life for them; Christ executeth his power in giving them eternal life: under which notion (as appeareth from many other scriptures) is comprehended, not the end only, which is eternal life and happiness, but all the necessary means in order to that end; from whence we are to observe, that eternal life is a free gift, that the Son gives only to such as the Father hath given him by his eternal counsels; so that all shall not be saved; for the term
as many as, & c., is plainly restrictive, and limits the gift to a certain number. And to examine our right to it, we need not ascend up into heaven, to search the rolls of the eternal counsels; for all whom the Father hath given him shall come unto him, and not only receive him as their High Priest, but give up themselves to be ruled and guided by him, by the efficacious working of the Spirit of his grace. By such a receiving of Christ, and giving up of ourselves to his conduct and government, we shall know whether we be of the number of those that are given to Christ; and till we find this, we have no reason to conclude it, but to fear and suspect the contrary.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. givengavest
him power over all flesh(Seeon Mt 11:27; Mt28:18-20).
give eternal life to as manyas, &c.literally, “to all that which thou hast givenhim.” (See on Joh 6:37-40).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As thou hast given him power over all flesh,…. All men, in distinction from angels; and these as fallen, as weak, frail, sinful, and mortal creatures; men of every nation, Jew or Gentile, and of every character, elect or non-elect: not but that he has also a power over angels; nor is his power over men limited to their “flesh” or bodies, but reaches to their spirits or souls also: which power is a governing, disposing, and judicial one; he rules them with a sceptre of righteousness, he disposes of them in providence as he pleases, and will judge them at the last day: and this is a power that is “given” him by his Father, and is not that original power over all things he has as God, and the Creator of them, which is natural, essential, and underived; but is a derived and delegated power, which he has as Mediator, as subservient to the ends and designs of his office: and as God glorified him as such, by giving him this power; so he glorifies him again, by acknowledging it, and by using it for the end for which it is given:
that he should give eternal life to as many as thou hast given him; eternal life is a gift, and not owing to the merits of men; indeed there is no merit in men’s works, no, not in the best; for these are previously due to God, cannot be profitable to him, if done aright, are not done in the creature’s strength, but through the grace of God, and bear no proportion to eternal life; which is in Christ’s gift: not only the promise of it is in him, but that itself; it is put into his hands, and he came into this world, that his people might have it; he has procured it, and has removed what lay in the way of their enjoyment of it; he has a right to bestow it, and their right unto it comes by him, through his blood and righteousness: the persons on whom he confers this gift, are not all men, but such as the Father in the everlasting covenant has given to him, as his people and portion, his spouse and children, his jewels and his treasure, to be saved and enjoyed by him; whom he has chosen and preserved in him, and made his care and charge; to these, and every one of these, Christ gives this great blessing; nor shalt any of them come short of it; and it is for the sake of this, that all creatures and things, all power in heaven and in earth, are given to him.
Fuente: John Gill’s Exposition of the Entire Bible
Authority over all flesh ( ). is objective genitive. Stupendous claim impossible for a mere man to make. Made already in Matt 11:27; Luke 10:22 (Q, the Logia of Jesus, our earliest known document about Jesus) and repeated in Mt 28:18 after his resurrection.
That (). Secondary purpose with (future active indicative) carrying on the idea of . See John 13:34; John 17:21 for , , .
Whatsoever ( ). A peculiar classical Greek idiom, the collective use of the singular as in John 6:37; John 6:39 and in 17:24 and the nominative absolute (nom. pendens) with (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653.
Fuente: Robertson’s Word Pictures in the New Testament
Power [] . Rev., rightly, authority. See on 1 12.
All flesh. A Hebrew phrase, denoting the whole of humanity in its imperfection. See Gen 6:12; Psa 65:2; Isa 40:5, etc. That He should give eternal life to as many as Thou hast given Him [ , ] . Literally, that all that Thou hast given Him, to them He should give eternal life. All [] , singular number, regards the body of Christian disciples collectively : to them, individually.
Fuente: Vincent’s Word Studies in the New Testament
1) “As thou hast given him power over all flesh,” (kathos edokas auto eksousian pases sarkos) “Just as you gave him authority over all flesh,” administrative judgment over all men, over the human race, Joh 3:35; Joh 5:22; Joh 5:27.
2) “That he should give eternal life,” (hina dose autois zoen aionion) “In order that he may give to them (of all flesh) eternal life,” Joh 10:27-29; 1Jn 5:13. Jesus has five gifts to offer to every believer: 1) Eternal life, Joh 17:2; John 2) The Father’s name, Joh 17:6; Joh 17:26; Joh 20:17; John 3) The Father’s word, Joh 17:8; Joh 17:14; John 4) His own joy, Joh 17:13; John , 5) His own glory, Joh 17:22.
3) “To as many as thou hast given him.” (pan ho dedokas auto) “That is, to all those whom you have given to Him,” drawn by the Father, Joh 6:44, even to each of those who comes to, or believes in, trusts Him, Joh 6:37; Joh 6:45; Deu 18:15; Deu 18:19; Rev 22:17; Isa 55:1-3; Mat 11:28.
Fuente: Garner-Howes Baptist Commentary
2. As thou hast given him. He again confirms the statement, that he asks nothing but what is agreeable to the will of the Father; as it is a constant rule o prayer not to ask more than God would freely bestow; for nothing is more contrary to reason, than to bring forward in the presence of God whatever we choose.
Power over all flesh means the authority which was given to Christ, when the Father appointed him to be King and Head; but we must observe the end, which is, to give eternal life to all his people. Christ receives authority, not so much for himself as for the sake of our salvation; and, therefore, we ought to submit to Christ, not only that we may obey God, but because nothing is more lovely than that subjection, since it brings to us eternal life.
To all whom thou hast given me. Christ does not say that he has been made Governor over the whole world, in order to bestow life on all without any distinction; but he limits this grace to those who have been given to him But how were they given to him ? For the Father has subjected to him the reprobate. I reply, it is only the elect who belong to his peculiar flock, which he has undertaken to guard as a Shepherd. So then, the kingdom of Christ extends, no doubt, to all men; but it brings salvation to none but the elect, who with voluntary obedience follow the voice of the Shepherd; for the others are compelled by violence to obey him, till at length he utterly bruise them with his iron scepter.
Fuente: Calvin’s Complete Commentary
(2) As thou hast given him power over all flesh.Better, According as thou gavest Him . . . This is the ground on which the prayer in Joh. 17:1 is based. (Comp. Joh. 10:36; Joh. 13:3.) The glory for which He asks is in accordance with the decree which appointed His Messianic work.
All flesh represents a Greek translation of a Hebrew phrase. It occurs again in Mat. 24:22; Mar. 13:20; Luk. 3:6; Act. 2:17; Rom. 3:20; 1Co. 1:29; 1Co. 15:39; Gal. 2:16; 1Pe. 1:24. St. John uses it in this place only. Its especial signification is humanity as such, considered in its weakness and imperfection.
That he should give eternal life to as many as thou hast given him.Literally, That all whom thou gavest Him, He may give to them eternal life. (Comp. Joh. 17:6, and Note on Joh. 6:37 et seq.) The word all is in the Greek a neuter singular, and signifies collectively the whole body of humanity given to Christ. The word for to them is masculine and plural, and signifies the individual reception on the part of those to whom eternal life is given. (Comp. Notes on Joh. 6:39-40.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. As Inasmuch, as, or since. He asks the Father to glorify him, inasmuch as he possesses power to reciprocate that glory in gathering his glorified Church. Surely all this is language that creatures could never use with God. It stands on equal terms, and assumes merit. It claims, rather than supplicates; offering compensation, glory for glory.
Given him Yet is the Father, even in this equality, source, giver, superior.
All flesh All humanity. The power of his death is not partial but universal, embracing every child of Adam both before and after birth. We are born under atonement.
As many as thou hast given him Given him, in the eternal purpose of redemption, as foreknown believers and persevering heirs of salvation; as it is expressed in Joh 17:20: “Them also which shall [or rather will ] believe on me;” and in Joh 17:8, even the apostles are those that “have believed.” And as that plan of redemption is conditional, saving in divine anticipation all who are foreknown as believers, so it presupposes no want of power for belief in others. It excludes none who do not exclude themselves. Hence this intercessory prayer covers all who please to place themselves beneath it.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Even as you gave him authority over all flesh that to all whom you have given him he may give eternal life.”
‘Even as You gave Him authority over all flesh.’ The idea is that this One Who goes to His death is primarily the Judge of all the earth (Joh 5:27 compare Gen 18:25; Act 17:31), and has authority over all men. In consequence He has the authority to do whatever He will, and as a result He has also the authority to forgive sins (Mar 2:10). He came to the world from the Father and the world was under His feet. Thus He could have done what He would, for He had authority over all. He could have taken power and ruled as Satan tempted Him to do (Mat 4:8-9). But this would not have achieved the object of redemption. So He willingly and tenaciously chose a different path, the path that God had laid down, giving eternal life to those given to Him by the Father in full awareness of the consequences of His choice. Notice the contrast between ‘being given authority over’ and ‘receiving as a gift from the Father’, the one authoritarian and judgmental the other personal and redeeming. The idea of His being given authority over all flesh is monumental. All things had been committed into His hands. He was sole arbiter of the destinies of all men (compare Mat 7:21-23).
“All whom you have given Him.” The people of God are here described as God’s gift to Christ. This gift of the Father to His Son has been mentioned earlier in passages where Jesus has made plain that men respond to God because He has chosen them and drawn them. All those whom the Father gives Him will come to Him (Joh 6:37; Joh 6:39), for they put their trust in Him (Joh 6:40). Indeed no man can come to Him unless the Father draws him (Joh 6:44). So that no man comes fully to Christ unless it is given to him of the Father (Joh 6:65). The Judaisers did not respond to Him because they were ‘not of His sheep’ (Joh 10:26), while those who did follow were those given to Him by the Father (Joh 10:29). These verses stress that God is positively active in redeeming men, playing a full part in the bringing of men to Jesus Christ, and that those who are so redeemed are His gift to His Son.
‘He may give eternal life.’ By virtue of His projected offering of Himself He was able to bestow ‘the life of the age to come’ (Joh 17:2-3 compare Joh 3:14-16; Joh 6:52-58), that life which consists of new life in the Spirit (Joh 3:1-16), to all those given to Him (Joh 6:37; Joh 6:39 compare Joh 6:65; Joh 10:26-28). It is a life of wonderful quality whereby they know God through personal experience and have the certainty of being raised at the last day.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1708
CHRISTS POWER TO GIVE ETERNAL LIFE
Joh 17:2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
WE have in these words an unbounded prospect from eternity to eternity: they present to our view the commission first given by the Father to the Son; they exhibit the Son in due season pleading that commission, and finally executing it when the world shall be no more: they lead us to contemplate,
I.
The power given to Christ
As God, he possessed all power equally with the Father; but, as Mediator, he received his power from the Father. This power was,
1.
Universal in its extent
[Not only was the material world, with all the brute creation, subject to his will, but man; power was given him over all flesh. His enemies are entirely under his controul: he restrains their violence [Note: Psa 76:10.], defeats their plots [Note: Job 5:12.], and overrules their efforts for the accomplishment of his own eternal counsels [Note: Psa 2:4.] His friends and people are his more especial care: he watches over them for good continually [Note: Psa 34:15.], succours them when tempted [Note: Heb 2:18.], strengthens them when weak [Note: 2Co 12:9.], and accomplishes in them all the good pleasure of his goodness [Note: 2Th 1:11.] ]
2.
Infinite in its degree
[There is nothing beyond the reach of his power. If he chose to annihilate the whole human race, he could effect it in a moment, by a simple act of volition. If, on the contrary, he would change them all into his own divine image, he could as easily create them all anew, as he at first produced them out of nothing. By making use of second causes indeed, he conceals his own agency: but there is nothing done in the whole creation, which does not originate in him, as the only source of wisdom and of strength.]
But we are yet more particularly interested in considering,
II.
The end for which he was invested with it
The Father gave to Christ an elect people
[It is worthy of notice, that Christ, in this his intercessory prayer, speaks again and again of those who were given him by the Father. And, in truth, if the Father had not given to him a peculiar people, we have no reason to think that any would ever have given themselves to him, since there is not in fallen man either the inclination or the ability to do so [Note: Php 2:13.]. They who do yield themselves up to him are made willing in the day of Gods power [Note: Psa 110:3.], and in consequence of their having been predestinated unto the adoption of children from before the foundation of the world [Note: Eph 1:4-5.].]
To these Christ gives eternal life
[The life of grace which is begun in their souls, is the gift of Christ [Note: Joh 4:14; Joh 6:51.]. The continuance of it is the effect of his continued communications [Note: Col 3:3-4.]. Its consummation also is bestowed by him [Note: Joh 12:32; Joh 14:19.] without any merit in us, or any motive in himself, but a concern for his own, and his Fathers glory [Note: Joh 14:13.]. Life, in every stage of it, both in this world and the next, is entirely his free gift. One is as much indebted to him for it as another: there will not be one in heaven that will not owe his salvation altogether to the merit of his blood, and to the efficacy of his grace.]
And for the accomplishment of this end he both received and exerts his power
[It would have been to little purpose to have received from the Father an elect people, if he had not been invested also with power to secure them to himself. The Father well knew how many obstacles there would be to their salvation; and therefore he committed all power to his Son, that nothing might resist his will, or prevent the accomplishment of his eternal counsels. Jesus, thus qualified, orders every thing, both in heaven and earth, with an immediate reference to this great design. Events may sometimes appear to oppose his gracious intentions: but, as in a well-constructed watch the seemingly contrary movements all conduce to one end, so every dispensation, whether of providence or of grace, ultimately tends to his glory in our salvation [Note: Rom 8:28.].]
Infer
1.
What madness is it to neglect the Lord Jesus Christ!
[If any man have great preferments in his gift, he is sure to have many courting an interest in his favour. But the Lord Jesus Christ has eternal life to bestow upon us, and yet we can scarcely be induced to ask it at his hands. What strange infatuation! O let us awake from our slumbers, and implore of him the benefits he is so willing to confer.]
2.
How great is the security which the Lords people enjoy!
[Jesus both possesses and exerts omnipotence in their behalf. What then have they to fear? Let them only secure his aid, and they defy both men and devils. If he be for them, none can effectually be against them.]
3.
What obligations do we lie under to love and serve the Lord!
[Is Jesus incessantly exerting his almighty power for us, and should not we employ our talents for him? O for a heart duly sensible of his love, and altogether devoted to his service!]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
Ver. 2. That he should give eternal life ] And what more free than gift? Note this against our merit mongers, who not only cry, with Novatus, Non habeo, Domine, quod mihi ignoscas, I have done nothing that thou shouldest forgive me; but with Vega, Vitam aeternam gratis non accipiam, I will not have heaven for nothing. How much better St Augustine, Homo agnoscat, saith he, ut Deus ignoscat. Man knows that God may forgive. And William Wickam, founder of New College, who though he did many good works, yet he professed that he trusted to Jesus Christ alone for salvation.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. ] “The causal connexion expressed by is this, that the glorification, the end , must correspond to the beginning , to the sending, the preparation, and office of the Son.” (Lcke.) We must also bear in mind that the ‘giving of power’ in this verse is the ground , as well as the type , of the glorification, see Rom 1:28 ; 1Co 1:6 ; so Stier (v. 383, edn. 2).
is not only ‘all mankind,’ but (see Gen 7:15-16 ; Gen 7:21 ) all that has life , all that is subject to death, all that is cursed on account of sin. But of this all, mankind is the head and crown, and in the full blessings of the Lordship of Christ mankind only can participate. is given by the Father from before the foundation of the world to Christ; the whole creation is His to rule, His to judge, by virtue of His being, in the root of that human nature, to which sovereignty over the world was given, THE SECOND AND RIGHTEOUS ADAM.
But in this wide gift, there is a more special gift , in the stricter sense, the chosen , they who believe on Him. And to them, and them only, He imparts the further and ineffable gift consequent on union with Him their God in the Spirit, viz. ETERNAL LIFE (compare ch. Joh 5:26-27 ; also Joh 6:37 ).
Fuente: Henry Alford’s Greek Testament
Joh 17:2 . This is the object of Christ’s manifestation and reign. This glorification of the Son, which is now imminent, is in accordance with the purpose of the Father in giving the Son power over men: . Only by His being glorified could the Son give this eternal life, and so fulfil the commission with which He was entrusted is explained in Joh 12:27 and the verses preceding: Mat 11:27 ; Heb 1:2 . represents , Gen 6:12 , Isa 40:6 , etc., and denotes the human race as possessed of a frail, terrestrial existence, lacking . , the neuter, as in Joh 6:39 , resolved into the individuals in ; and on the nominative absolute, see Buttmann’s N.T. Gram. , 379; and Kypke in loc .
Fuente: The Expositors Greek Testament by Robertson
As = Even as.
power = authority. App-172.
over all flesh. Literally of: i.e. in relation to (App-17.) all flesh. Compare Isa 40:5. Luk 3:6. Act 2:17.
eternal. App-151.
life. App-170.
to as many, &c. Literally everything that Thou hast given Him, to them. Seven times in this prayer His people are said to have been given Him by the Father, verses: Joh 17:2, Joh 17:6, Joh 17:6, Joh 2:9, Joh 2:11, Joh 2:12, Joh 2:24; but see notes on verses: Joh 17:11, Joh 17:12.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] The causal connexion expressed by is this, that the glorification, the end, must correspond to the beginning, to the sending, the preparation, and office of the Son. (Lcke.) We must also bear in mind that the giving of power in this verse is the ground, as well as the type, of the glorification, see Rom 1:28; 1Co 1:6; so Stier (v. 383, edn. 2).
is not only all mankind, but (see Gen 7:15-16; Gen 7:21) all that has life, all that is subject to death, all that is cursed on account of sin. But of this all, mankind is the head and crown, and in the full blessings of the Lordship of Christ mankind only can participate. is given by the Father from before the foundation of the world to Christ; the whole creation is His to rule, His to judge, by virtue of His being, in the root of that human nature, to which sovereignty over the world was given, THE SECOND AND RIGHTEOUS ADAM.
But in this wide gift, there is a more special gift,- in the stricter sense,-the chosen, they who believe on Him. And to them, and them only, He imparts the further and ineffable gift consequent on union with Him their God in the Spirit,-viz. ETERNAL LIFE (compare ch. Joh 5:26-27; also Joh 6:37).
Fuente: The Greek Testament
Joh 17:2. , even as) This clause answers to the former member, glorify, etc.-, power) against the enemy, who had brought into subjection all flesh. Col 1:13, Who hath delivered us from the power of darkness and hath translated us into the kingdom of His dear Son.- , that all, etc.) This clause answers to the former member, , that Thy Son also may glorify Thee.–, all-to them) See note on ch. Joh 6:37, , all that the Father giveth Me shall come to Me [In the discourses of Jesus, what the Father gave to Him is called in the singular number and neuter gender , all, everything: those who come to the Son Himself are described in the masculine or even in the plural, , every one, or they. The Father gave the whole mass, as it were, in order that they all whom He gave should be one, , one whole: this whole the Son evolves in detail, and singly (one by one) in the execution. What some would call a solecism of construction in the Greek here, really contains beneath it a divine elegance of style, which would never seem harsh to Hebrews]. The collective singular , all, everything, and the , one, one thing, Joh 17:11 (That they may be one) accord one with another.-) The Future Subjunctive, as , ch. Joh 7:3, Go into Judea that Thy disciples also may see. For if it were not the Future, the Evangelist would probably have written , after the Present . So we have , , , used as Future Subjunctives. Comp. , in order that there may be to them. Others read .[369]
[369] So . D reads for , evidently to avoid the more difficult construction, – . But Bengels canon holds good, Priestat ardua lectio procliviori, as being the least likely to be due to interpolation. ABabc Vulg. Hil. read .-E. and T.
Fuente: Gnomon of the New Testament
Joh 17:2
Joh 17:2
even as thou gavest him authority over all flesh,-God had given into his hands the rule and destiny of all flesh. He came to redeem all by his death. But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man. (Heb 2:9). [All human beings is meant. The authority came by the appointment of the Father because of his purpose to redeem man by sacrifice. As he knew that the purpose held, and that he would carry it out, he speaks as though it were already accomplished, though the authority was not fully asserted till after the resurrection. (Mat 28:18-20).]
that to all whom thou hast given him,-[The significance of this phrase, and the number it embraces, can only be settled by ascertaining the full number of believers in Christ, using believers in the correct sense as meaning those who have definitely committed themselves to him. A select number is not here meant by this.]
he should give eternal life.-[The design of the creation of the world is the glorification of God and Christ in the blessedness of men-such, likewise, is the design of the redemption. The Father is to be glorified by the diffusion of salvation in Christ, the dissemination of eternal life.] God had given him all who would believe in him and be led by him. So he gives eternal life to all who obey him.
Fuente: Old and New Testaments Restoration Commentary
give eternal life
Christ’s gifts to those whom the Father gave Him: Eternal life Joh 17:2; the Father’s name (Joh 17:6; Joh 17:26; Joh 20:17), the Father’s words (Joh 17:8; Joh 17:14); His own joy (Joh 17:13); His own glory (Joh 17:22).
given him
Seven times Jesus speaks of believers as given to Him by the Father (Joh 17:2; Joh 17:6; Joh 17:9; Joh 17:11; Joh 17:12; Joh 17:24). Jesus Christ is God’s love-gift to the world (Joh 3:16), and believers are the Father’s love-gift to Jesus Christ. It is Christ who commits the believer to the Father for safe keeping, so that the believer’s security rests upon the Father’s faithfulness to His Son Jesus Christ.
Fuente: Scofield Reference Bible Notes
As: Joh 3:35, Joh 5:21-29, Psa 2:6-12, Psa 110:1, Dan 7:14, Mat 11:27, Mat 28:18, 1Co 15:25, Eph 1:20, Phi 2:10, Heb 1:2, Heb 2:8, Heb 2:9, 1Pe 3:22
give: Joh 17:24, Joh 4:14, Joh 6:27, Joh 6:54-57, Joh 10:28, Joh 11:25, Joh 11:26, Rom 6:23, Col 3:3, Col 3:4, 1Ti 1:16, 1Jo 1:2, 1Jo 2:25, 1Jo 5:20, Jud 1:21
many: Joh 6:37, Joh 6:39, Joh 10:29
Reciprocal: Gen 25:5 – General Gen 47:6 – is Gen 47:11 – Rameses Jos 18:10 – before the Lord Jos 19:51 – These are Isa 40:5 – all flesh Jer 32:27 – God Mat 9:6 – that the Mat 10:1 – he gave Mat 19:16 – eternal Mat 20:14 – I will Mat 20:15 – it Mat 21:3 – The Lord Mar 10:40 – General Luk 5:24 – power Luk 10:22 – All things Joh 3:15 – eternal Joh 4:15 – give Joh 5:22 – General Joh 5:26 – so hath Joh 6:40 – and believeth Joh 11:22 – God will give it thee Joh 13:3 – knowing Joh 14:6 – the life Joh 16:15 – General Joh 17:6 – the men Act 2:17 – all Act 3:15 – Prince 1Co 11:3 – and the head of Christ 1Co 15:45 – a quickening Tit 1:2 – eternal 2Pe 1:3 – his 2Pe 1:16 – the power 1Jo 5:11 – God Rev 5:12 – to receive
Fuente: The Treasury of Scripture Knowledge
THE AUTHORITY OF CHRIST
Thou gavest Him authority over all flesh.
Joh 17:2 (R.V.)
All flesh. It is an expression often found in Scripture. It is a phrase which denotes man in his weakness and transitoriness, in contrast to the greatness and unchangeableness of God. The flesh of which all men are partakers has become, by reason of sin, our foe, not our ally. How can we hope to fight on, to conquer?
I. We have One Who has been given authority over all flesh.He, too, was tempted in and by the flesh and He conquered. He has in Himself raised and dignified and sanctified the flesh and made it holy. To the cry of agony, Who shall deliver me from this body of sin? He has enabled us to answer, I thank God, through Jesus Christ our Lord.
II. Do you ask how He obtained this authority?I answer, by the Incarnation. He was made Man. The Word was made flesh. Since the children are sharers in flesh and blood, He also Himself in like manner partook of the same. He was in all points tempted like as we are, yet without sin. This authority, claimed and fairly won by our King, is a great reality.
III. It was manifested all through, from the cradle to the Throne.
(a) In His life on earth, in His poverty, in His temptation, in His miracles, in His sinlessness.
(b) In His death. No one taketh My life away from Me, but I lay it down of Myself; manifested when, after hours of torture, He cried with a loud voice and gave up the Ghost.
(c) In His grave, for His flesh saw no corruption, but He came forth from the grave because it was not possible that He should be holden of it.
(d) In His Resurrection. I have power to take My life again.
(e) It is manifested in glory, for still He is clothed in a human body, though spiritual and glorified. Still He gives His Flesh to His people after a heavenly and spiritual manner. Still in Holy Communion our sinful bodies are made clean by His Body.
Let us try and make this truth a reality in ourselves!
Bishop C. J. Ridgeway.
Illustration
The expression all flesh seems to denote all mankind. All are not saved, but Christ has power and authority over all. Some confine it to the elect, but I cannot see the force of their argument. To my eyes it is like Joh 3:16, where world and believers are in contradistinction. So it seems here, all flesh and given ones.
Fuente: Church Pulpit Commentary
2
Power is from EXOUSIA, and its first definition is “authority,” and it is the same word that is rendered “power” in Mat 28:18. Over all flea means Jesus was to have dominion over the Gentile as well as the Jew, and that he would exercise that dominion for their salvation.
Fuente: Combined Bible Commentary
Joh 17:2. Even as thou gayest him authority over all flesh, in order that all that which thou hast given him, he may give unto them life eternal. This verse is clearly connected with Joh 17:1. It unfolds the means by which the glorifying of the Father is to be accomplished; and the first clause corresponds to glorify Thy Son, the second to that the Son may glorify Thee. To the Son the Father gave authority over all flesh, that the Son on His part might give to them eternal life. The words all flesh (the Old Testament expression for all men) here used are remarkable. No words could more powerfully bring out that universality which is so characteristic of this Gospel and this prayer; while, at the same time, they set before us the picture of all humanity, Gentile as well as Jewish, in its weakness and sinfulness, in its want of the power of the Spirit, in its separation from that spiritual and eternal life in which alone it accomplishes its destiny and attains to the completion of its joy. Over all men the Son received authority that if they would only listen to Him they might be saved: thus the Father glorifies the Son. By the execution of this mission, again, and by the giving of life eternal to all believers, the Son glorifies the Father. The commission, in short, was glory to the Son: the execution was glory to the Father; and the prayer is, that the loving purpose of the Father may be accomplished in the visible glory properly belonging to it. The peculiar structure of this verse, by which Jesus first presents those spoken of as a connected whole, and then proceeds to refer to them in their more individual aspect, has already been spoken of (see on chap, Joh 6:37); and in the commentary on the same passage we have also seen that under the words all fiat which Thou hast given Him, we are not to think of any absolute, predestinating decree laving no regard to the moral and spiritual character of those thus given. Their moral and spiritual state is rather the prominent thought; they are believers; they possess eternal life. It is true that this is to be traced to the drawing of the Father. From Him alone comes every perfect gift; they are in themselves only weak and sinful flesh; but, at the stage at which we view them here, the working of prevenient grace is long since past; the Father has called them, and they have answered the call: then they are viewed as given.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The dignity which Christ was invested with, power over all flesh: that is, authority to judge and sentence all mankind.
Observe, 2. How Christ came to be invested with this power; it was given him by his Father: Thou hast given him power over all flesh. Hence the Socinians would infer, that he was not God, because he received all from God; but the text speaks not of his divine power as God, but of his power as Mediator.
And the note is, that all mankind is under the power and authority of Jesus Christ as Mediator: he has a legislative power, or a power to give laws to all mankind; and a judiciary power, or a power to execute the laws that he hath given.
Observe, 3. The end for which Christ was invested with this power: That he might give eternal life to as many as God hath given him.
Here note, 1. That all believers, that is, all sincere and serious Christians, are given by God the Father unto Christ; they are given to him as his charge, to redeem, sanctify, and save; and as his reward, Isa 53:10.
2. All that are given to Christ, have life from him; a life of justification and sanctification on earth, and a life of glory in heaven.
3. The life which Christ gives to them that are given him, is eternal life.
4. That this eternal life is a free gift from Christ unto his people; though they do not work for wages, yet they shall not work for nothing: I give unto them eternal life.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 2 is an explanatory annex to Joh 17:1. Jesus reminds the Father of that which gives Him the right to say to Him: Glorify me! In praying thus, He acts only in conformity with the decree of God Himself: As thou hast given him power. This gift consists in the decree by which God conferred the sovereignty over the whole human race (all flesh) upon the Son, when He sent Him to fulfil here on earth His mission of Saviour (Joh 10:36); comp. Eph 1:10.
The work of salvation which He has to fulfil in the midst of mankind has indeed as its condition the position of Lord; comp. Mat 28:18 : All power has been given to me, a passage in which the sovereignty which has been gained serves as a basis for the command to teach and baptize all the nationsthat is to say, to take possession of them. The second clause: that he may give life, is parallel to the second clause of Joh 17:1 : that he may glorify thee. The true means of glorifying God is to communicate eternal life that is to say, to associate men with the life of God. In presenting the aim of His petition under this new aspect, Jesus therefore gives the ground for it in a different way. His petition is equivalent to saying: Grant me the Ascension, that I may be able to bring to pass the Pentecost. For it is through the gift of the Holy Spirit that Jesus communicates life to believers (Joh 7:37-39). Weiss does not recognize this relation, which is so simple, between the life and the Spirit, and wishes to see here only the extension of the action of Jesus to the whole world. , all, designates the future body of believers, that unity, that (of which Joh 7:33, Joh 11:52, Eph 2:14, speak) which God has eternally completed and given to the Son (Rom 8:28). The word is a nominative absolute; comp. Joh 6:39. Afterwards, the same idea is taken up again and placed in its regular case in the limiting word , to them. This plural pronoun individualizes the contents of the totality, which is the object of the gift. For if the gift made by God to Christ is a collective act including every one who believes, the communication of life by Christ to believers is an individual fact.
The term: that which thou hast given him, recalls the expressions of ch. 6: those whom the Father teaches, draws, gives to the Son (Joh 6:37; Joh 6:44-45; Joh 6:65); they are those whom the influence of the law and prophecy lead with eagerness for salvation to the feet of Jesus.
The form is not Greek; it recurs, however, in Rev 8:3; Rev 13:16 in some MSS. We must see in it either a future subjunctive, a later form of which some examples, it is thought, are found in the New Testament (Baumlein cites , Luk 13:28; , 1Co 13:3; , 1Pe 3:1; , Rev 18:14); or may it be the subjunctive of an incorrect aorist , instead of ? It would indeed have been difficult to say . But the true reading is perhaps (Vatic.), of which it was thought a subjunctive must be made because of the (comp. the reading in Joh 17:3). The reading in the Sinaitic MS. is incompatible with the third person used throughout the whole passage. The reading , to it (the ), in the same MS., is also an evident correction.
The meaning of the expression: all that which thou hast given him, is less extensive than that of the term all flesh; it refers only to believers. If Jesus has received power over every manliving, it is with reference to believers whom it is His mission to save. Comp. Eph 1:22 : He has given Him to the Church as head over all things, that is to say, as its head, who, at the same time, is on its behalf established over all things.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
17:2 As thou hast given him power over {a} all flesh, that he should give eternal life to as many as thou hast given him.
(a) Over all men.
Fuente: Geneva Bible Notes
The Father had glorified the Son by giving Him the authority to give eternal life to all individuals whom the Father had given to the Son (cf. Mat 28:18). The Father had given Him this authority before Creation (cf. Psalms 2). It was the basis for Jesus’ request in Joh 17:1. Both Joh 17:2-3 are explanatory and consequently somewhat parenthetical. Jesus referred to believers as those whom the Father had given Him five times in this prayer (Joh 17:2; Joh 17:6 [twice], 9, 24).