Exegetical and Hermeneutical Commentary of John 17:23
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.
23. I in them, and thou in me ] And therefore, ‘Thou in them and they in Thee.’
made perfect in one ] Literally, perfected into one; i.e. completed and made one. In the unity the completeness consists. The expression ‘into one’ occurs elsewhere only Joh 11:52 (comp. 1Jn 5:8). For ‘perfected’ comp. 1Jn 2:5 ; 1Jn 4:12; 1Jn 4:17-18.
may know ] Or, come to know, recognise ( Joh 17:3) gradually and in time. This is the second effect of the unity of Christians, more perfect than the first. The first ( Joh 17:21) was that the world is induced to believe that God sent Christ; the second is that the world comes to know that God sent Christ, and moreover that He loved the world even as He loved Christ. ‘Hast sent’ and ‘hast loved’ in both places are literally didst send and didst love; but in the case of the second of the two verbs the English perfect is perhaps the best representative of the Greek aorist. The second ‘Thou’ in the verse and the last ‘Me’ are emphatic.
Fuente: The Cambridge Bible for Schools and Colleges
May be made perfect in one – That their union may be complete. That there may be no jars, discords, or contentions. A machine is perfect or complete when it has all its parts and is in good order when there is no portion of it wanting. So the union of Christians, for which the Saviour prayed, would be complete or perfect if there were no controversies, no envyings, no contentions, 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 ambition; how ready to mistake love of sect or party for zeal for pure religion; how selfish and worldly men in the church might divide his followers, and produce unholy feeling and contention; and he saw, also, how much this would do to dishonor religion.
Hence, he took occasion, when he was about to die, to impress the importance of union on his disciples. By solemn admonition, and by most tender and affecting appeals to God in supplication, he showed his sense of the value of this union. He used the most sublime and impressive illustration; he adverted to the eternal union between the Father and himself; he reminded them of his love, and of the effect that their union would have on the world, to fix it more deeply in their hearts. The effect has shown the infinite wisdom of the Saviour. The contentions and strifes of Christians have shown his knowledge in foreseeing it. The effect of all this on religion has shown that he understood the value of union. Christians have contended long enough. It is time that they should hear the parting admonitions of their Redeemer, and go unitedly against their common foe. The world still lies in wickedness; and the friends of Jesus, bound by the cords of eternal love, should advance together against the common enemy, and spread the triumphs of the gospel around the globe. 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.
Fuente: Albert Barnes’ Notes on the Bible
Joh 17:23
I in them and Thou in Me
The three unions
There are three most admirable unions proposed to our faith in the Christian religion.
The Unity of Essence, in the Trinity; the Unity of Person, in Jesus Christ; and the union between Christ and His Church. The first of these is an ensample and prefiguration, as it were to the second; and the second to the third. For we cannot better represent the union with His Church, than by the hypostatic Union, or by the union of the Word with human nature (1Jn 4:8). (W. Norris.)
Unity in nature and grace
There is one remarkable difference between nature and grace; for nature of one makes many; for we are all but one in Adam, but grace of many makes one; for the Holy Ghost, who as a fire melts all the faithful into one mass, and makes of many one body, in the unity of God. (W. Dell.)
The union of believers with Christ
The Scriptures have borrowed from nature four metaphors, to describe this mystical union; but neither of these singly, or all of them jointly, can give us a full account of this mystery.
1. Not that of two pieces united by glue (1Co 6:17), for though this union be intimate, yet it is not vital.
2. Nor that of the graft and stock (Rom 6:5), for though this union be vital, yet the graft is of a more excellent kind and nature than the stock, and the tree receives its denomination from it; but Christ, into whom believers are ingrafted, is infinitely more excellent than they, and they are denominated from Him.
3. Nor conjugal union, for though this be exceeding dear and intimate, and they two become one flesh; yet it is not indissolvable, but must be broken by death; but this betwixt Christ and the soul abides to eternity.
4. Nor that of the Head and members united by one spirit, and so making one physical body (Eph 4:15-16), for though one soul actuates every member, yet it doth not knit every member alike near to the head, but here every member is alike nearly united with Christ the Head, the weak are as near to Him as the strong. Note
I. THE REALITY OF THIS UNION, which appears
1. From the communion which is betwixt Christ and believers (1Jn 1:3). It signifies such fellowship or co-partnership, as persons have by a joint interest in one and the same enjoyment (Heb 3:14; Psa 45:7). Now this communion is entirely dependent upon Union (1Co 3:22-23).
2. From the imputation of Christs righteousness for justification Rom 3:24; Rom 4:23-24; 1Co 1:30).
3. From the sympathy that is betwixt Christ and believers; Christ and the saints smile and sigh together (Col 1:24; Act 9:5).
4. From the way in which the saints shall be raised at the last day Rom 8:11).
II. THE QUALITY AND NATURE OF THIS UNION. More generally, it is an intimate conjunction of believers to Christ, by the imparting of His Spirit to them, whereby they are enabled to believe and live in Him. All Divine spiritual life is originally in the Father, and cometh not to us, but by and through the Son (Joh 5:26; Rom 8:2). The Spirit must therefore first take hold of us, before we can live in Christ, and when He doth so, then we are enabled to exert that vital act of faith whereby we receive Christ (Joh 6:57). So that the Spirits work in uniting a soul into Christ is like the cutting off the graft from its native stock (which He doth by His illuminations and convictions) and closing it with the Living Vine, and so enabling it (by the infusion of faith) to draw the vital sap, and thus it becomes one with Him. Or as the many members in the natural body, being all quickened and animated by the same vital spirit, become one body with the Head (Eph 4:4).
1. Negatively it is
(1) Not a mere mental union (Joh 14:20). This doctrine is notfantastical, but scientifical.
(2) Not a physical union, such as is betwixt the members of a natural body and the head; this is only mystical.
(3) Not an essential union, or union with the Divine nature, so as our beings are thereby swallowed up and lost in the divine Being.
(4) Not a federal union, or an union by covenant only; such an union indeed, there is betwixt Christ and believers, but that is consequential to, and wholly dependent upon this.
(5) Not a mere moral union by love and affection; thus we say, one soul is in two bodies, a friend is another self; the lover is in the person beloved; such an union there is also betwixt Christ and the saints, but this is of another nature; that only knits our affections, but this our persons to Christ.
2. Positively.
(1) Though this union neither makes us one person or essence with Christ, yet it knits our parsons most intimately and nearly to the person of Christ Col 1:24).
(2) It is wholly supernatural, wrought by the alone power of God (1Co 1:30). We can no more unite ourselves to Christ than a branch can incorporate itself into another stock (Eph 1:19-20).
(3) It is an immediate union; not as excluding instruments, but as excluding degrees of nearness (1Co 1:2).
(4) It is a fundamental union.
(a) By way of sustentation: all our fruits of obedience depend upon Joh 15:4).
(b) To all our privileges and comfortable claims (1Co 3:1-23. ult.).
(c) To all our hopes and expectations of glory (Col 1:27). So then destroy this union, and with it you destroy all our fruits, privileges, and eternal hopes, at one stroke.
(5) It is a most efficacious union, for through this union the Divine power flows into our souls, both to quicken us with the life of Christ, and to conserve and secure that life in us, after it is so infused (Eph Joh 14:19).
(6) It is an indissoluble union; there is an everlasting tie betwixt Christ and the believer (Rom 8:35; Rom 8:38-39).
(7) It is an honourable union. The greatest honour that was ever done to our common nature was by its assumption into union with the Second Person hypostatically, and the highest honour that was ever done to our single persons was their union with Christ mystically. To be a servant of Christ is a dignity transcendent to the highest advancement among men; but to be a member of Christ, how matchless is the glory thereof 1
(8) It is a most comfortable union (Eph 1:22-23).
(9) It is a fruitful union (Rom 7:4; Joh 15:8).
(10) It is an enriching union (1Co 1:30; 1Co 3:22). All that Christ hath becomes ours: His Father (Joh 20:17); His promises (2Co 1:20); His providences (Rom 8:28); His glory (Joh 17:24).
III. INFERENCES. If there be such an union betwixt Christ
1. Then what transcendent dignity hath God put on believers! Well might Constantine prefer the honour of being a member of the Church before that of being a head of the empire. Some imperious grandees would frown should some of these persons but presume to approach their presence; but God sets them before His face with delight, and angels delight to serve them.
2. Then the graces of believers can never totally fail (Col 3:3).
3. How great and powerful a motive then is this, to make us liberal in relieving the necessities and wants of every gracious person! For in relieving them we relieve Christ Himself (Mat 25:35; Mat 25:40).
4. How unnatural then are all those acts of unkindness whereby believers wound and grieve Jesus Christi This is as if the hand should wound his own head, from which it receives life, sense, motion, and strength.
5. Then surely they can never want what is good for their souls or bodies. Every one naturally cares and provides for his own, especially for his own body. (J. Flavel.)
Christ in man
You may sometimes have seen a wife, wedded in true love and heart, surrender to a man who is good and strong. At first his goodness and strength are merely the object of her reverence, but gradually they seem to pass into her. New elements of character are developed in her, a firmness, a decisiveness, a breadth of view, a depth of sympathy which were wanting before. You would not say that her individuality had been lost; on the contrary, it seems informed, inspired, filled out and completed. You would not say that she was a reflection of him; no, you would rather say that she lives in him, or from another point of view, that he lives in her. Her relation to him is not imitative but receptive. He passes into her. If he is removed by death, it is observed not so much that she has lost something, as that part of her, the best and greater part, has gone; she is no longer what she was; she reminds you of a home that once had a tenant, but now though furniture and decorations remain the same, the tenant is there no more. In such an illustration we may get some idea of this august doctrine. It is something more than that hopeless task of copying the human life of Jesus, it is the actual communication of His Divine life, as the Lord Himself puts it I in them. He–shall we say? the beautiful and perfect spouse enters the soul, not ideally, but really; and entering in He moulds the ugly and repulsive outlines of our being into conformity with His own. (R. F. Horton, M. A.)
The indwelling of Christ
On a bright but chilly day in early spring you see your friend walking on the shady side of the street, as some foolish people will do. You call over to him: Come and walk in the sun with me. The sun is many millions of miles away, yet you speak of being in it, and walking in it, when you are bathed in the light and warmth continually proceeding from it. In the same way are we in Christ when we are surrounded by the gracious loving presence of His Holy Spirit. So, Ye in Me. But not only must the light be around us, but in us, before we can be said to live in it and walk in it. A blind man is surrounded by the sunlight as any one else is, but he does not live in it; he does not walk in it; he cannot enjoy it. Why not? Simply because it is not in him. We must have eyes; and these eyes must be opened to receive the light into the body, so that we may live in it, and walk in it, and enjoy it. And in the same way must the eye of faith be opened to receive the heavenly light into the soul before we can even be aware of its presence; and it must be kept open in order that we may walk in the light as He is in the light. Christ must be in us by His Holy Spirit in order that we may live in Him. (J. L. Nye.)
Thou hast loved them as thou hast loved Me
The Fathers love to the believer
I. THE GROUNDS ON WHICH WE MAY UNDERSTAND THIS TO BE POSSIBLE.
1. God cannot love but with all the love He has. He can never be less than God–that is, perfect. He can do nothing which even He could improve upon. Then, when He loves, it is in the fullest measure in which even God can love. Now Jesus loved Martha, &c., that sounds as if He loved them more than others, so does the disciple whom Jesus loved, but not necessarily so, because they were more responsive to that love. The difference is not in God, but in us–in our reception of His love.
2. Those who believe in Christ, are loved in Him. In connection with the rest of the prayer it is not so hard to believe the text. If there be this oneness between Him and them, how can it be otherwise.
3. The sacrifice of Christ manifests such a love. For how must the Father feel to those for whom He gave His Son?
II. THE CHARACTER OF THE DIVINE LOVE WHICH THIS IMPLIES.
1. It is love checked by no barrier. Once it was checked, it could not utter itself because of sin. You have seen a swollen stream heave, impatient of restraint, against the flood-gates which keep it back. It was so once with Gods love to men. But the barrier is removed, Christ hath put away sin by the sacrifice of Himself, and now that love leaps forth free to all. But it finds another check, hearts are closed to its reception, it surges round them seeking to enter, but for the most part in vain; it cannot have its way with men because they will not let it. But not so all. Some have known and believed the love that God has to them, they have opened their hearts to it and it can do for them what it would; these are they who believe on Christ, see their sin put away in Him, and in Him their acceptance by the Father; to them that love goes forth as to Him.
2. It is a love of closest intimacy. There is a love which is little more than kindly feeling, there is that which is mainly a delight in what perhaps we cannot approach, there is the love of friendship with its exchange of confidence and mutual happiness, but there is also the love of some one who comes so near to us that he is our second self. That most nearly represents the Fathers love to the Son, the only begotten Son who is in the bosom of the Father. We are apt to be content with much less, cherishing but a reverence to God which keeps us at a distance, and not blending with it a confidence as great which compels us to draw near. God forbid that we lose the reverence, but that we lose the confidence God forbid too! Yet that is our portion, since Christ says the Father has loved us as He loved Him.
3. It is an everlasting love. For the Fathers love to the Son will never cease, and through earths sins and sorrows and conflicts, through all the changes we dread, through the mystery of death, in the glory of heaven and throughout its endless future, unweariedly the Father will love us still.
III. THE EFFECT OF THIS LOVE OF GOD ON HIS PEOPLE, or rather, the effect of knowing it.
1. It satisfies when every other love fails. And that is always.
2. It is the quickening power of holiness. For the way into holiness is to be loved into it by God. (C. New.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 23. That the world may know] That the Jewish people first, and secondly the Gentiles, may acknowledge me as the true Messiah, and be saved unto life eternal.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I in them; not only as my Divine nature is united to their flesh, but as I have made them partakers of my Spirit, and of the Divine nature; as I have loved them with a special and peculiar love, and am the head, they the members; I the vine, they the branches.
And thou in me, the fulness of the Godhead dwelling in me bodily; I being the brightness of thy glory, the express image of thy person; thou also doing whatsoever I do, and accepting and approving of it, as Joh 14:10.
That they may be made perfect in one; the Greek is, , into one; in one body, whereof Christ is the Head; which body is the church, keeping a unity of faith; all believing the same things in matter of faith, and those things no other than what thou hast revealed, and I have revealed as from thee. This, O Father, will be a great evidence, both that thou hast sent me, when the world shall see thee bowing mens hearts to the obedience of the truth of thy gospel; and that thou hast loved them with a tender and everlasting love, as thou hast loved me.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. I in them, and thou in me, thatthey may be made perfect in one(See on Joh17:21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I in them,…. Christ is in his saints; not as he is in all the world, being the omnipresent God; or as he is in every man, communicating the light of nature as Creator; or as he is in the human nature, which is united to his divine person; or circumscriptively to the exclusion of him elsewhere; for he is in heaven, his blood is within the veil, and his righteousness without us: but he is in them, in a gracious manner, in regeneration; when he is revealed to them, formed in them, enters into them, takes possession of them, communicates his grace, grants fellowship with himself, and dwells in them; not only by his Spirit and grace, but in person, as the head in the members, as the master of the house, and the King of them; which is an instance of condescending grace, and is peculiar to God’s elect: hence all their holiness and fruitfulness; nor shall they ever perish; their bodies shall rise from the dead, and being reunited to their souls, Christ will be in them in a glorious manner to all eternity:
and thou in me; the Father is in Christ, not only by union of nature, nor merely in him, as Mediator, in a way of grace; but as he will show himself in and through him in glory for evermore, and is what is here prayed for:
that they may be made perfect in one; this regards not their justification, which is already perfect; nor their sanctification, which will be; but either perfection in glory, when they will be perfect in knowledge, in holiness, in peace, joy and love: or rather the perfection of their numbers is meant, when the whole election of grace will be completed in regeneration, sanctification, and glorification:
and that the world may know that thou hast sent me: as before;
[See comments on Joh 17:21];
and hast loved them, as thou hast loved me. The Oriental versions, the Syriac, Arabic, Persic, and Ethiopic, all read the words thus, “and I have loved them, as thou hast loved me”; contrary to all the Greek copies, and other versions, which read as we do. The Father loved Christ as his own Son, and as Mediator; so he loved him when he assumed human nature, and became obedient to his will both in doing and suffering; when his Father left him, and poured out his wrath upon him, and when he laid down his life for the sheep. The instances of his love to him as Mediator are, his putting all things into his hands, showing him all that he does, and concealing nothing from him, and appointing him the only Saviour, the head of the church, and Judge of the world. The nature of this love is, that it is from eternity; is a love of complacency and delight; it is special and peculiar, unchangeable and inseparable, and will last for ever: now God has loved his people, as he has loved his Son; he loves them not merely as creatures, as the descendants of Adam, or as considered in themselves, but as in Christ. The instances of his love to them are, his choosing them in Christ; making a covenant with them in him; the mission of him into this world, to obtain salvation for them; the quickening and calling of them by his grace; the care he takes of them afterwards in supplying their wants, supporting them under temptations, delivering them out of afflictions, and causing all things to work together for their good; to all which add the provisions he makes for them, both for time and eternity. The nature of this love is such as that he bears to Christ; it is from everlasting; a love of the utmost delight and pleasure; it is special and peculiar, unchangeable, and will continue for ever: there is not the same reason for his loving them as his Son; and this as must not be thought to denote equality, but similitude and order.
Fuente: John Gill’s Exposition of the Entire Bible
That they may be perfected into one ( ). Purpose clause again with (nineteen times in this prayer, this the fifteenth) with the periphrastic perfect passive subjunctive of (verse 4), permanent state, with (into one) as the goal and final result.
That the world may know ( ). Present active subjunctive of with like the present tense of in verse 21, “that the world may keep on knowing” with the same pregnant phrase “that thou me didst send” ( ) as in John 17:8; John 17:25.
And lovedst them ( ). Timeless aorist, but love shown by sending Christ (Joh 3:16) and illustrated and proven by the way Christians love one another.
Fuente: Robertson’s Word Pictures in the New Testament
1) “I in them, and thou in me,” (ego en autois kai su en emoi) “I (exist) in them and you (exist) in me,” in unity in the trinity of the Godhead, Col 1:15; Col 2:7; Joh 10:27-30.
2) “That they may be made perfect in one;” (hina osin teteleiomenoi eis en) “In order that they may be (or exist) as having been perfected (made mature) in one,” one true God, through the Spirit, into a unity and harmony with your Word of truth and will for them, Eph 3:1-3; Eph 5:15-18.
3) “And that the world may know,” (hina ginoske ho kosmos) “In order that the world may know,” recognize or realize, by their fervent love for Jesus Christ, the Father, and one another, in harmony with His New Commandment, Joh 13:34-35; Heb 13:1.
4) “That thou hast sent me,” (hoti su me apesteilas) “That you did send and have sent me,” Joh 1:14; Joh 3:17; Joh 17:3; Joh 17:8; Gal 4:4-5.
5) “And hast loved them, as thou hast loved me.” (kai egapesas autous kathos eme egapesas) “And you did love and have loved them, just as you have loved and do love me,” Joh 3:16; 1Jn 3:1-3; 1Jn 4:7-10.
Fuente: Garner-Howes Baptist Commentary
23. I in them, and thou in me; for he intends to teach that in him dwells all fullness of blessings, and that what was concealed in God is now manifested in him, that he may impart it to his people, as the water, flowing from the fountain by various channels, waters the fields on all sides.
And hast loved them, (126) He means that it is a very striking exhibition, and a very excellent pledge, of the love of God towards believers, which the world is compelled to feel, whether it will or not, when the Holy Spirit dwelling in them sends forth the rays of righteousness and holiness. There are innumerable other ways, indeed, in which God daily testifies his fatherly love towards us, but the mark of adoption is justly preferred to them all. He likewise adds, and hast loved them, As Thou Hast Loved Me. By these words he intended to point out the cause and origin of the love; for the particle as, means because, and the words, AS thou hast loved me, mean, Because thou hast loved me; for to Christ alone belongs the title of Well-beloved, (Mat 3:17.) Besides, that love which the heavenly Father bears towards the Head is extended to all the members, so that he loves none but in Christ.
Yet this gives rise to some appearance of contradiction; for Christ, as we have seen elsewhere (127) declares that the unspeakable love of God towards the world was the reason why he gave his only-begotten Son, (Joh 3:16.) If the cause must go before the effect, we infer that God the Father loved men apart from Christ; that is, before he was appointed to be the Redeemer. I reply, in that, and similar passages, love denotes the mercy with which God was moved towards unworthy persons, and even towards his enemies, before he reconciled them to himselfi It is, indeed, a wonderful goodness of God, and inconceivable by the human mind, that, exercising benevolence towards men whom he could not but hate, he removed the cause of the hatred, that there might be no obstruction to his love. And, indeed, Paul informs us that there are two ways in which we are loved in Christ; first, because the Father
chose us in him before the creation of the world, (Eph 1:4😉
and, secondly, because in Christ God hath reconciled us to himself, and hath showed that he is gracious to us, (Rom 5:10.) Thus we are at the same time the enemies and the friends of God, until, atonement having been made for our sins, we are restored to favor with God. But when we are justified by faith, it is then, properly, that we begin to be loved by God, as children by a father. That love by which Christ was appointed to be the person, in whom we should be fiercly chosen before we were born, and while we were still ruined in Adam, is hidden in the breast of God, and far exceeds the capacity of the human mind. True, no man will ever feel that God is gracious to him, unless he perceives that God is pacified in Christ. But as all relish for the love of God vanishes when Christ is taken away, so we may safely conclude that, since by faith we are ingrafted into his body, there is no danger of our falling from the love of God; for this foundation cannot be overturned, that we are loved, because the Father hath loved his Son. (128)
(126) “ Et que tu les aimes ;” — “And that thou lovest them.”
(127) Vol. 1: p. 122.
(128) “ Pource que le Pere a aime son Fils.”
Fuente: Calvin’s Complete Commentary
(23) I in them, and thou in me.These words are best regarded as a parenthesis more explicitly setting forth the thought of the union of the Father, the Son, and the believer. The thought is continued from the last verse, That they may be one even as we are one: I in them, and Thou in Me, that they may be made perfect in one. It is the thought which the words of Christ have uttered again and again, and which we yet feel that no words can utter. The disciples heard the words immediately after they had heard the allegory of the true vine (John 15); and the fullest meaning of separate words and phrases in these chapters is best arrived at by remembering that they were not uttered as separate words and phrases, but that they were spoken as a whole, and should be read as a whole; and that the most unfathomable of them were spoken in prayer from the Son to the Father.
That they may be made perfect in one.Better, . . . unto one. The unity is the result of their being made perfect. (Comp. Notes on Heb. 10:14 and 1Jn. 2:5; 1Jn. 4:12; 1Jn. 4:17-18.)
And that the world may know that thou hast sent me.Better, . . . didst send Me. Comp. Joh. 17:21. That the world may know (recognise) here is parallel to that the world may believe, in the earlier verse. We are to regard it, therefore, as another instance of the repeated expression of the fulness of thought; and this is borne out by the parallel in Joh. 13:35; Joh. 14:31. The thought which has been introduced here of the conviction of the unbelieving world, seems to be opposed to the context. The prayer is that the world, seeing in its midst the power which binds men together in unity, may believe and know that this is of God, who sent Christ into the world, and may accept for themselves the message of love which the Sent of God has brought unto them. (Comp. Note on Joh. 3:16.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Thou in me So that the very centre and nucleus of this unity is God himself.
The unity of the Church consists in doctrine and in spirit. The historian of evangelical doctrine finds that the system, in its great outlines, forms a grand architectural structure, extending through ages, identical in its general outlines, and excluding all mere half-faiths, heresies, novelties, and infidelities. As such a system it does, by its self-consistency, strength, and permanence, form a powerful proof of the reality of the Christian faith, calculated to make the world believe.
Yet deeper and more absolute is the unity of the spirit. Doctrinal differences are many; Christian experience is vitally one. Says Dr. Shedd: “Tried by the test of exact dogmatic statement, there is a plain difference between the creed of the Arminian and the Calvinist; but tried by the test of practical piety and devout feeling, there is little difference between the character of John Wesley and John Calvin.” For this he assigns as a reason, that “the practical religions life is much more a product of the Holy Spirit than is the speculative construction of Scripture truth. Piety is certainly the product of divine grace; but the creed is not certainly formed under divine illumination.”
Fuente: Whedon’s Commentary on the Old and New Testaments
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.
Ver. 23. I in them, and thou in me ] Christ was the only fit mediator; as being God for the business with God; and man for the business with man. He is the bridge that joineth heaven and earth together, saith Gregory. He is that ladder of ascension to God; faith first lays hold upon Christ as man, and by it, as by a mean, makes way to God; and in it embraceth the Godhead, which is of itself fire consuming. We may safely sail through Christ’s blood into the bosom of the Father.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Joh 17:23 . of Joh 17:22 becomes in Joh 17:23 , “that they may be perfected into one”. They are perfected by being wrought to a Divine unity. The work of Christ is accomplished when men are one by Christ dwelling in them. God is in Him, He is in each believer, and thus a true and final unity is formed. One result is the conviction wrought in the world, . The mission of Christ and its results prove not only the Father’s love of the Son but His love for men.
Fuente: The Expositors Greek Testament by Robertson
made perfect = perfected. Greek. teleioo. Same word as “finish” in Joh 17:4.
in = into. Greek. eis. App-104.
and. All omit.
hast sent = didst send.
hast loved = lovedst.
loved. Greek. agapao. See p. 1511.
as = even as.
Fuente: Companion Bible Notes, Appendices and Graphics
Joh 17:23. , I) viz. am.- , consummated [made perfect] in one) being brought on to perfect unity.
Fuente: Gnomon of the New Testament
Joh 17:23
Joh 17:23
I in them, and thou in me, that they may be perfected into one; that the world may know that thou didst send me, and lovedst them, even as thou lovedst me.-Jesus loved those he died to redeem. He loved them while they were yet sinners and rebels against God. That love was intensified and strengthened by their response to his love and sacrifice.
Fuente: Old and New Testaments Restoration Commentary
perfect (See Scofield “Mat 5:48”).
world kosmos = mankind. (See Scofield “Mat 4:8”).
Fuente: Scofield Reference Bible Notes
I: Joh 6:56, Joh 14:10, Joh 14:23, Rom 8:10, Rom 8:11, 1Co 1:30, 2Co 5:21, Gal 3:28, 1Jo 1:3, 1Jo 4:12-16
made: Eph 4:12-16, Phi 3:15, Col 1:28, Col 2:2, Col 2:9, Col 2:10, Col 3:14, 1Pe 5:10
the: Joh 13:35
and hast: Joh 17:24, Eph 1:6-14, 1Jo 3:1, 1Jo 4:19
Reciprocal: 1Sa 25:29 – with the Lord Isa 43:4 – I Have Zec 2:11 – thou Joh 3:35 – Father Joh 14:7 – ye Joh 14:21 – that loveth Joh 15:4 – I Joh 15:9 – the Father Joh 16:27 – the Father Joh 17:21 – they all Joh 17:26 – and I Rom 8:29 – to be 1Co 1:10 – that ye 1Co 8:6 – and one 2Co 5:17 – be 2Co 5:19 – God 2Co 13:5 – Jesus Christ 2Co 13:11 – Be perfect Eph 3:17 – Christ Col 1:27 – Christ Col 3:11 – and Heb 13:21 – Make Jam 1:4 – perfect and 1Jo 4:4 – greater
Fuente: The Treasury of Scripture Knowledge
3
This is an emphatic repetition of verse 21.
Fuente: Combined Bible Commentary
Joh 17:23. I in them, and thou in me, that they may be perfected into one. That is: not only that this oneness may be readied, but that, in its being so, the last step to be taken with believers may be accomplished, the final issue and perfect of all that Jesus has to do for them. Whereupon follows again the effect to be produced upon he world, stated, however, in a fuller form than in Joh 17:21.
That the world may learn to know that thou didst send me, and lovedst them even as thou lovedst me. The substitution of learn to know here for believe in Joh 17:21 is remarkable. The two words cannot be understood to signify the same thing, nor can the latter, in conformity with the style of this Gospel, express less than the former. In one way or another there must be an advance of thought. We see this in the addition of the clause, lovedst them even as Thou lovedst Me. A similar advance must be traced on the point immediately before us. Chap. Joh 14:31 appears to solve the difficulty. There the same word is used as in the present verse, and we are thus invited to extend our thoughts beyond the number of those who shall be led to faith. The whole world shall recognise what Jesus speaks of: even they who do not confess in faith shall confess in shame, that He whom they rejected was the loved of the Father, and that He has gathered His people into the same blessed unity of love.
It is in this verse that the unity of the followers of Jesus is peculiarly dwelt upon. Their spirituality is accompanied by its highest result when it is perfected into unity; and with this result is connected the most powerful impression which they make upon the world. It is therefore a visible unity for which Jesus prays. His Church is visible; and that idea of an invisible Church, in which Christians seek an escape from the sentence of condemnation which their divisions compel them to pronounce upon themselves, finds as little countenance in these verses as in any other part of Scripture.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. That as the Father is in Christ, so is Christ, in believers, and they in him: the Father is in Christ in respect of his divine nature, essence, and attributes; and Christ is in believers, by the inhabitation of his Holy Spirit.
Observe, 2. That the believers’ happiness consisteth in their oneness, in being one with God through Christ, and one amongst themselves: That they may be made perfect in one.
Observe, 3. That God the Father loveth Christ his Son: Thou lovest them, as thou hast loved me.
God loveth Christ, first, as God; so he is Primum Amabile, the first object of his love, as representing his attributes exactly.
Secondly, as Mediator, Therefore doth my Father love me, because I lay down my life for my sheep. Joh 10:17.
Observe, 4. That God the Father loves believers, even as he loved Christ himself; that is, he loves them upon the same grounds that he loved him; namely, for their nearness, and for their likeness to him.
1. For their nearness and relation to him; he loveth Christ as his Son, believers as his children, Behold what manner of love the Father bestoweth upon us, that we should be called the sons of God! 1Jn 3:1.
2. The properties of the Father’s love towards Christ and believers are the same: doth he love Christ with a tender love, with an unchangeable love, with an everlasting love? so doth he love believers also.
Observe, 5. That Christ would have the world know, that God the Father loveth the children of men, as well as himself; Christ is not ambitious to engross all our love unto himself, but would have the world take notice of the good-will of his Father, as well as of himself, to lost mankind; of the Father’s loving himself, as well as of his own love in coming: That the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
Fuente: Expository Notes with Practical Observations on the New Testament
Ver. 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 has loved them as Thou hast loved Me. That their union may be consummated and perfected, as the union of many members in one Body and Head. For, as many members make up one body, so do the many faithful bind together the one mystical Body of Christ, which is His Church. Again, all the members are united and made complete in one head, so are all Christians in One Christ and God. Toletus appositely explains it of the Holy Eucharist; “I am in them,” he says, “by My flesh given them as their true and real food, but Thou art in Me, because Thy Godhead is united to My flesh. If therefore the Godhead is in My flesh, and My flesh is in the believers, it comes to pass that the Godhead also is in believers through the medium of the Body of Christ. Believers therefore have in themselves both the Body of Christ, and by means of It the Godhead. They become one, and have through Christ a kind of unity by reason of their flesh, and so are consummated in one, that is, become perfectly one, as not only being united amongst themselves, and with God, as to their souls, which is effected by the Holy Spirit, but also as to their very bodies.”
Hence S. Dionysius (De. Divin. Nom. cap. iv.) teaches that Divine Love revolves in a circle, because it comes from God the Father to the Son, and thence to the Holy Spirit, through Whom it returns to the Father and the Son. For the Holy Spirit is the reasonable love of the Father and the Son. Again, it moves in a circle, because it comes from God into the creatures (especially into men and angels), and converts them to the love and enjoyment of God. For as God is the efficient cause of love, so also is He its end. For love transfers him who loves into the beloved object itself. For the soul is really more in that which it loves than in that which it animates. “Therefore S. Paul (Dionysius says), that mighty man, when already led captive by Divine Love, and endued with its strength, which lifts up a man from his own state, says with inspired lips, ‘I live, yet not I, but Christ liveth in Me’ (Gal 2:20). And as a true lover, lifted above his own sphere, he lives to God, not his own life, but the life of Him who loves him, as in truth a life which is greatly to be loved.” And afterwards he defines love as “a power impelling to action, and attracting upwards to itself, &c., which originates from goodness, and flows from that source of goodness to the things which exist, and thence flows back to goodness. And in this, Divine Love especially shows that It has neither beginning nor end. For it is a perpetual circle, which, springing from a good source (from that which is good) in good deeds, and by turning, back from all which is wrong towards that which is good, sets itself free, and, though abiding in the same spot, is ever advancing, and yet stationary, and comes round on itself.”
He then proves it by the authority of his teacher, S. Hierotheus, who says, By love, whether Divine or angelic or spiritual, or so to speak animal or natural, we must understand a force which unites and blends together, which impels those which are superior to consult the good of those who are inferior, which leads those on a level to join in intercourse with each other, and inferiors to look up to superiors. Hence, too, the Egyptians represented God as a circle, but to show rather that He was eternal, without beginning or ending, and accordingly boundless. Whence the saying, “God is a circle, whose centre is everywhere, and whose circumference is nowhere.” The Persians also called Jupiter the circle of heaven; and the Saracens too represent God under the same image.
Tropologically. Holy souls strive after perfect union with Christ, forgetting, as it were, everything beside, to keep Him ever before their eyes, to strive in all things to please Him, continually to hold mental converse with Him. And accordingly they withdraw themselves as far as they can from external objects, and hold colloquy with Christ in their hearts. Bartholomew de Martyribus, Archbishop of Braga, in his “Golden Compendium of Spiritual Doctrine,” cap. xv., which Louis of Grenada published after his death, and professes that by reading it he profited greatly, as I also say myself, gives three tokens of such inward union:- “(1.) The first is, If the intellect no longer gives utterance to any thoughts save such as the light of faith inspires, and the will, trained by long practice, gives forth no acts of love, except towards God, or with reference to Him. (2.) That as soon as it ceases from any outward employment, in which it is engaged, the understanding and the will are readily turned towards God, just as a stone, when an obstacle is removed, speedily settles down on its point of rest. (3.) If, when prayer is over, it entirely forgets all external objects, as though it had never seen or been engaged in them, and is so disposed towards outward things as though it were now for the first time entering into the world, and feared to engage in external matters, as if naturally shrinking from them, unless charity compelled,-such a soul, set free from all outward things, easily withdraws within itself, where only it sees God, and itself in God; and frequently devotes itself to fervid and unitive acts of love. But this fervent love produces, as holy men say, six effects. (1.) Illumination, that is a relishing and experimental knowledge of God, and of its own nothingness. (2.) Warmth. (3.) Sweetness or delight. (4.) An ardent desire to obtain divine blessings. (5.) Satiety, for the mind is so satiated with that coming of God to it, that it wishes or desires nothing further. (6.) Rapture, or a wondrous lifting up of the soul to God, in which it is impossible to explain how it feels towards Him. And two other effects follow, a sense of security, so that the soul fears not any suffering for God’s sake, and is fully confident that it will never be separated from Him; and perfect rest, when there is nothing which can inspire fear; and this is called ‘the peace which passeth all understanding.’ This is the Paradise of God, to which we can ascend, even when living among men in the body.” He then sets forth, from S. Thomas, three means of obtaining this union with God and Christ, viz., Boldness, severity, and gentleness of mind. Boldness, to drive away all negligence, and to dispose a man to perform all good works confidently, vigilantly, and methodically. Severity against concupiscence, which brings with it an ardent love of hardness, profiting, and poverty. Gentleness, to expel all rancour, anger, envy, austerity, bitterness, and hardness against one’s neighbour. For the soul must first be purged from the dregs of earthly affections, before it is able to ascend simply and purely to God. For as it is the property of fire to ascend, so do souls, when set free from the burden of evil affections, rise up to God, who is their proper resting-place.
And that the world (the faithful in the world) may know that Thou hast sent Me. But how? (1.) In the Beatific Vision, says S. Augustine (in loc.) But then we are here treating of knowledge in this world by faith. (2.) Others say that we shall know by the glory which Christ says above He had received of the Father, and given to the faithful. Whence S. Ambrose (as referred to ver. 22) explains it thus: “The faithful will know that Thou hast sent Me into the world in the flesh, by reason of the Sonship, which I have bestowed on them, in adopting them to be the sons of God. And they will from this know also that Thou hast loved them as Thou hast loved Me: them as my adopted sons, Me as Thy Son by nature.” (3.) S. Cyril (xi. 27) and S. Hilary (de Trin. lib. viii.) explain it thus of the Eucharist. They will know thereby two things-first, that I am Thy Son, sent by Thee into the world. For they could not be united to us, unless I had the Godhead in that Flesh, which I gave them in the Eucharist; and secondly, that Thou lovedst them, as thou lovedst Me, because Thou gavest to them the Godhead which thou didst unite with My flesh, viz. by giving them My flesh in the Eucharist. (4.) Ribera explains it more simply. The world acknowledges it from the holiness and the mutual charity of the Apostles, by which they were “made perfect in one.” For, as S. Chrysostom rightly says, “The Lord judges that concord is more powerful to persuade than miracles.” And “Thou hast loved them by making them Apostles, as Thou hast loved Me,” begetting Me as Thy Son and in sending Me as Thy ambassador into the world. He thus raises their minds to endure all hardships for Christ’s sake.
Ver. 24.-Father I will that they also whom Thou hast given Me may be with Me where I am; that they may behold My glory, which Thou hast given Me: because Thou lovedst Me before the foundation of the world. He sets forth, says S. Chrysostom, “the rewards which await them after death, to show the love of Christ the more towards them, and to make them more resolute,” and as S. Cyril says, “He wishes to teach that none will see His glory but those for whom He prayed, and who by Him are united to the Father. For He says, “those whom Thou hast given Me.” And I earnestly desire that they may behold the glory, not only of my manhood exalted to the right Hand of the Father (as SS. Augustine and Cyril explain), but also of My Godhead. “For in this right does our blessedness essentially consist. But when He says, ‘Because Thou lovedst Me,’ it means, it is a manifest proof that Thou lovedst Me with an infinite love from all eternity, because in begetting Me, Thou gavest Me Thy glory and Godhead. But He begat Him not from mere love, but from His own natural fecundity as God. The Father therefore first begat the Son. He then loved Him whom He had begotten, for He had begotten One who was in all respects like Himself.” So Jansenius.
Before the foundation of the world. This signifies that the world was not in any single part eternal, but, both in matter and form and all its other qualities, was created by God in the beginning of time, when its foundations were laid.
Ver. 25.-0 righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. Why does He call the Father ‘Righteous?’ (1.) S. Augustine (in loc.) says, “Because He justly deprived the world and the ungodly of the knowledge of Himself. For it is His justice that the truth of God is not revealed to some, by reason of their sins. But it is His mercy that it is manifested to others.” (2.) S. Cyril (xi. 29) thinks He is so called because He condemned the devil, and deprived him of his power, wherewith he held the world captive, and kept him from attaining that immortality for which he was created. The meaning then is: 0 righteous Father, the world hath not known, this Thy justice, which Thou didst exercise upon the devil, for the world’s sake. For had it known it, all would have flocked to Thee. (3 ) Toletus thinks it was, because He preferred heavenly glory for the Apostles who followed Him, which glory He here asked for them, and from which He shut out the unbelieving world. For this conferring of glory is a righteous act. See 2Ti 4:8. (4.) Ribera, more plainly, and more to the point, refers the word to what follows. Having asked for heavenly glory for the Apostles, and having refused to give these gifts to the unbelieving, as the Scribes and Pharisees who would not follow Him, He says, as it were, “It is just that the proud should be cast off, and these blessings be conferred on these Thy little ones.” These proud ones have not recognised nor worshipped Thee. But I have acknowledged and loved Thee. And My disciples, after My pattern, have acknowledged Thee, and believed in Me. I have therefore given them great knowledge of Thee, and will give them greater after I have risen, and sent the Holy Spirit. Just as from the same cause He exulted in the Spirit (Mat 11:25).
Ver. 26.-And 1 have declared unto them Thy Name, and will declare It (after My Resurrection and the sending of the Holy Spirit): that the love wherewith Thou hast loved Me may be in them, and I in them. That is, that Thou mayest continue towards them the love wherewith Thou lovest Me, and Mine also for My sake. And indeed manifest it in greater measure, and daily benefit them more and more, pouring Thy graces and blessings upon them: so that they may daily make great progress in sanctity and in their Apostolic work. And that in this way I may continually abide in them together with Thee, and may cleave more closely to them through Thy ever-increasing grace and charity within them. For God, when He loves rational creatures, pours into them that most precious and most Divine gift of grace, and charity. And this He does not do to irrational beings, as the sky, the sun, the stars, though He still loves them, by creating, adorning, and governing them by His love. This is the meaning of “Thy love may be in them,” for, as S. Paul says, “the love of God is shed abroad in our hearts by the Holy Spirit which is given us” (Rom 5:5). Rupertus explains it somewhat otherwise, “that the Holy Spirit, who is the Love wherewith Thou lovest Me, may ever firmly dwell and abide in them.” But it comes to the same thing. For the Holy Spirit cannot be separated from charity, any more than fire from heat. For to whom charity is given, the Holy Spirit is given also. And as long as charity abides in a man, so long does the Holy Spirit abide, and indeed the whole Trinity. See above, xiv. 23.
Fuente: Cornelius Lapide Commentary
This verse advances the thought of Joh 17:21. Jesus wanted the unity among believers to be so great and so clear that the world would believe Jesus’ message. The world would also see that God had poured out His love on believers as well as Jesus. Notice that Jesus implied that He would indwell believers as the Father indwelt Him. All three members of the Godhead indwell the Christian (Joh 14:23; Rom 8:9; Col 1:27). God’s indwelling presence unites Christians in the body of Christ and glorifies God.