John 17:21

When our Lord had prayed for His disciples, whom He named also Apostles, He added a prayer for all others who should believe on Him; Neither pray I for these alone, but for all others who shall believe of Me through their word.

Another ground of consolation to them, that they were to be the cause of the salvation of others.

All, i.e. not only those who were then alive, but those who were to be born; not those only who heard the Apostles themselves, but us who were born long after their death. We have all believed in Christ through their word: for they first heard that word from Christ, and then preached it to others, and so it has come down, and will go down to all posterity. We may see that in this prayer there are some disciples whom He does not pray for; for those, i.e. who were neither with Him at the time, nor were about to believe on Him afterwards through the Apostles’ word, but believed already. Was Nathanael with Him then, or Joseph of Arimathea, and many others, who, John says, believed on Him? I do not mention old Simon, or Anna the prophetess, Zacharias, Elisabeth, or John the Baptist; for it might be answered that it was not necessary to pray for dead persons, such as these who departed with such rich merits. With respect to the former then we must understand that they did not yet believe in Him, as He wished, but that after His resurrection, when the Apostles were taught and strengthened by the Holy Spirit, they attained to a right faith. The case of Paul however still remains, An Apostle not of men, or by men; and that of the robber, who believed when even the teachers themselves of the faith fell away. We must understand then, their word, to mean the word of faith itself which they preached to the world; it being called their word, because it was preached in the first instance and principally by them; for it was being preached by them, when Paul received it by revelation from Jesus Christ Himself. And in this sense the robber too believed their word. Wherefore in this prayer the Redeemer prays for all whom He redeemed, both present and to come. And then follows the thing itself which He prays for, That they all may be one. He asks that for all, which he asked above for the disciples; that all both we and they may be one.

And with this prayer for unanimity, He concludes His prayer; and then begins a discourse on the same subject: A new commandment I give to you, that you love one another.

And this unity is recommended by the great example of unity: As you, Father, are in Me, and I in you, that they also may be one in Us, i.e. that as the Father is in the Son, and the Son in the Father, so after the likeness of this unity, all may be one in the Father and in the Son.

This as again does not express perfect likeness, but only likeness as far as it was possible in men; as when He says, Be you merciful, even as your Father, which is in heaven, is merciful.

We must particularly observe here, that our Lord did not say, that we may be all one, but that they may be all one, as you, Father, in Me, and I in You, are one, understood. For the Father is so in the Son, that They are one, because They are of one substance; but we can be one in Them, but not with Them; because we and They are not of one substance. They are in us, and we in Them, so as that They are one in Their nature, we one in ours. They are in us, as God is in the temple; we in Them, as the creature is in its Creator. Wherefore He adds, in Us, to show, that our being made one by charity, is to be attributed to the grace of God, not to ourselves.

Or that in ourselves we cannot be one, severed from each other by diverse pleasures, and lusts, and the pollution of sin, from which we must be cleansed by a Mediator, in order to be one in Him.

Heretics endeavoring to get over the words, I and My Father are one, as a proving unity of nature, and to reduce them to mean a unity simply of natural love, and agreement of will, bring forwards these words of our Lord’s as an example of this kind of unity: That they may be all one, as You, Father, is in Me, and I in You. But though impiety can cheat its own understanding, it cannot alter the meaning of the words themselves. For they who are born again of a nature that gives unity in life eternal, they cease to be one in will merely, acquiring the same nature by their regeneration: but the Father and Son alone are properly one, because God, only-begotten of God, can only exist in that nature from which He is derived.

But why does He say, That the world may believe that you have sent Me? Will the world believe when we shall all be one in the Father and the Son? Is not this unity that peace eternal, which is the reward of faith, rather than faith itself? For though in this life all of us who hold in the same common faith are one, yet even this unity is not a means to belief, but the consequence of it. What means then, That all may be one, that the world may believe? He prays for the world when He says, Neither pray I for these alone, but for all those who shall believe on Me through their word. Whereby it appears that He does not make this unity the cause of the world believing, but prays that the world may believe, as He prays that they all may be one. The meaning will be clearer if we always put in the word ask; I ask that they all may be one; I ask. that they may be one in Us; I ask that the world may believe that you have sent Me.

Or, the world will believe that the Son is sent from the Father, for that reason, viz. because all who believe in Him are one in the Father and the Son.

For there is no scandal so great as division, whereas unity amongst believers is a great argument for believing; as He said at the beginning of His discourse, By this shall all men know that you are My disciples, if you have love one to another. For if they quarrel, they will not be looked on as the disciples of a peacemaking Master. And I, He says, not being a peacemaker, they will not acknowledge Me as sent from God.

Then our Savior, Who, by praying to the Father, showed Himself to be man, now shows that, being God with the Father, He does what He prays for: And the glory which you gave Me, I have given them. What glory, but immortality, which human nature was about to receive in Him? For that which was to be by unchangeable predestination, though future, He expresses by the past tense. That glory of immortality, which He says was given Him by the Father, we must understand He gave Himself also. For when the Son is silent of His own cooperation in the Father’s work, He shows His humility: when He is silent of the Father’s cooperation in His work, He shows His equality. In this way here He neither disconnects Himself with the Father’s work, when He says, The glory which you gave Me, nor the Father with His work, when He says, I have given them. But as He was pleased by prayer to the Father to obtain that all might be one, so now He is pleased to effect the same by His own gift; for He continues, That all may be one, even as We are one.

By glory, He means miracles, and doctrines and unity; which latter is the greater glory. For all who believed through the Apostles see one. If any separated, it was owing to men’s own carelessness; not but that our Lord anticipates this happening.

By this giving and receiving of honor, then, all are one. But I do not yet apprehend in what way this makes all one. Our Lord, however, explains the gradation and order in the consummating of this unity, when He adds, I in them, and You in Me; so that inasmuch as He was in the Father by His divine nature, we in Him by His incarnation, and He again in us by the mystery of the sacrament, a perfect union by means of a Mediator was established.

Elsewhere He says of Himself and the Father, We will come and make Our abode with Him; by the mention of two persons, stopping the mouths of the Sabellians. Here by saying that the Father comes to the disciples through Him, He refutes the notion of the Arians.

Nor is this said, however, as if to mean that the Father was not in us, or we in the Father. He only means to see, that He is Mediator between God and man. And what He adds, That they may be made perfect in one, shows that the reconciliation made by this Mediator, was carried on even to the enjoyment of everlasting blessedness. So what follows, That the world may know that you have sent Me, must not be taken to mean the same as the words just above. That the world may believe. For as long as we believe what we do not see, we are not yet made perfect, as we shall be when we hare merited to see what we believe. So that when He speaks of their being made perfect, we are to understand such a knowledge as shall be by sight not such as is by faith..These that believe are the world, not a permanent enemy, my, but changed from an enemy to a friend; as it follows: And has loved them, as you has loved Me. The Father loves us in the Son, because He elected us in Him. These words do not prove that we are equal to the Only-Begotten Son; for this mode of expression, as one thing so another, does not always signify equality. It sometimes only means, because cause one thing, therefore another. And this is its meaning here: You have loved them, as you have loved Me, i. e. You have loved them, because you have loved Me. There is no reason for God loving His members, but that He loves him, But since He hates nothing that He has made, who can adequately express how much He loves the members of His Only-Begotten Son, and still more the Only-Begotten Himself.

Now hatred of evil attends the good man, in virtue of His being in nature good. Wherefore I will grant that He punishes the disobedient (for punishment is for the good and advantage of him who is punished, for it is the correction of a refractory subject); but I will not grant that He wishes to take vengeance. Revenge is retribution for evil, imposed for the advantage of him who takes the revenge. He will not desire us to take revenge, who teaches us “to pray for those that despitefully use us.” But that God is good, all willingly admit; and that the same God is just, I require not many more words to prove, after adducing the evangelical utterance of the Lord; He speaks of Him as one, “That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us: that the world also may believe that Thou hast sent Me. …

2. Seeing, then, that such is the end, when all enemies will be subdued to Christ, when death, the last enemy, shall be destroyed, and when the kingdom shall be delivered up by Christ (to whom all things are subject) to God the Father; let us, I say, from such an end as this, contemplate the beginnings of things. For the end is always like the beginning: and, therefore, as there is one end to all things, so ought we to understand that there was one beginning; and as there is one end to many things, so there spring from one beginning many differences and varieties, which again, through the goodness of God, and by subjection to Christ, and through the unity of the Holy Spirit, are recalled to one end, which is like unto the beginning: all those, viz., who, bending the knee at the name of Jesus, make known by so doing their subjection to Him: and these are they who are in heaven, on earth, …

In what follows, some may imagine that he says something plausible against us. “If,” says he, “these people worshipped one God alone, and no other, they would perhaps have some valid argument against the worship of others. But they pay excessive reverence to one who has but lately appeared among men, and they think it no offence against God if they worship also His servant.” To this we reply, that if Celsus had known that saying, “I and My Father are one,” and the words used in prayer by the Son of God, “As Thou and I are one,” he would not have supposed that we worship any other besides Him who is the Supreme God. …

3. But let these things which were done by Stephen be passed by for the present, lest, while we remember his audacity and pride, we bring a more lasting sadness on ourselves from the things that he has wickedly done. And knowing, concerning you, that you have settled this matter, concerning which there is now a question, according to the rule of truth and the wisdom of Christ; we have exulted with great joy, and have given God thanks that we have found in brethren placed at such a distance such a unanimity of faith and truth with us. …

He said, then, that He was the light of the world; and we have to examine, along with this title, those which are parallel to it; and, indeed, are thought by some to be not merely parallel, but identical with it. He is the true light, and the light of the Gentiles. In the opening of the Gospel now before us He is the light of men: “That which was made,” it says, “was life in Him, and the life was the light of men; and the light shines in darkness, and the darkness did not overtake it.” A little further on, in the same passage, He is called the true light: “The true light, which lightens every man, was coming into the world.” In Isaiah, He is the light of the Gentiles, as we said before. …

“ Woe unto the world because of occasions of stumbling. ” The expression “cosmos,” is used in itself and absolutely in the passage, “He was in the cosmos and the cosmos knew Him not,” but it is used relatively and in respect of its connection with that of which it is the cosmos, in the words, “Lest you look up to the heaven, and seeing the sun, and the moon, and all the cosmos of the heavens, you should stray and bow down to them and worship them.” And the like you will find in the Book of Esther, spoken about her, when it is written, stripping off all her “cosmos.” For the word “cosmos,” simply, is not the same as the “cosmos” of heaven, or the “cosmos” of Esther; and this which we are now investigating is another. …

12. So the Son of God Himself, the Word of God, Himself also the Mediator between God and men, the Son of man, equal to the Father through the unity of the Godhead, and partaker with us by the taking upon Him of humanity, interceding for us with the Father in that He was man, yet not concealing that He was God, one with the Father, among other things speaks thus: “Neither pray I for these alone,” He says, “but for them also which shall believe on me through their word; that they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent me. And the glory which Thou gavest me I have given them; that they may be one, even as we are one.”

23. “I will declare Thy name to My brethren” ( ver. 22 ). I will declare Thy name to the humble, and to My Brethren that love one another as they have been beloved by Me. “In the midst of the Church will I sing of Thee.” In the midst of the Church will I with rejoicing preach Thee.

Let us not then be offended on account of the heretics. For look, here at the very outset of the preaching, how many offences there were: I speak not of those which arose from them that were without; for these were nothing: but of the offences which were within. For instance, first Ananias, then the “murmuring,” then Simon the sorcerer; afterwards they that accused Peter on account of Cornelius, next the famine, lastly this very thing, the chief of the evils. For indeed it is impossible when any good thing has taken place, that some evil should not also subsist along with it. Let us not then be disturbed, if certain are offended, but let us thank God even for this, because it makes us more approved. For not tribulations only, but even temptations also render us more illustrious. …

The example again is as before, and the gain unspeakable. For this is a thing that doth God especial glory, the being closely united. And so if even against thy will (Field “being grieved for His sake,” after Savile, but against mss. ) and for His sake, thou be at variance with thy brother, consider that by putting an end to thine anger thou art glorifying thy Master, and if not on thy brother’s account, for this at all events be reconciled to him: or rather for this first. For Christ also insists upon this upon all possible grounds, and when addressing His Father he said, “By this shall all men know that Thou hast sent Me, if they be one.” ( John xvii. 21 .)

[4.] Yet after saying and doing so much, since they still were very weak He is not content, but by other expressions calms their disputatious temper, saying, “I can of Myself do nothing; as I hear I judge, and My judgment is just, because I seek not Mine own will, but the will of Him which sent Me.” For since He appeared to make some assertions strange and varying from those of the Prophets, (for they said that it is God who judgeth all the earth, that is, the human race; and this truth David everywhere loudly proclaimed, “He shall judge the people in righteousness,” and, “God is a righteous Judge, strong and patient” ( Ps. xcvi. 10, and Ps. vii. …

Ver. 21 . “That they all may be one, as Thou, Father, art in Me and I in Thee.”