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Joh 17:11. Εἰσί, are) and that too, attended with danger. Therefore there follows τήρησον, keep.-τρός σε ἔρχομαι, I come to Thee) with the access that belongs to “the great High Priest” Joh 17:19, “I sanctify (consecrate) Myself” [Heb 4:14].-Πάτερ ἅγιε, Holy Father) A most apposite appellation, Jude Joh 17:1. note.[371] God’s sanctity as the Father, and His holy Paternity, made the approach to Him both delightful to Christ and sure to believers, Joh 17:17; Joh 17:19, and closed against the world, whilst it remains in its evil state. He addresses the Father by the title, Righteous Father, Joh 17:25.-ἐν τῷ ὁνόματί σου, through or in Thine own name) that they may still continue Thine, and still answer to the name of those given by Thee to Me.-οὓς, whom) The Cantabr. MS. with others reads ὃ.[372] Ὃ yields a most admirable sense: αὐτοὺς ὃ is said in the same way as πᾶν-αὐτοῖς, Joh 17:2, where see the note, and the ἓν, “one body,” or ‘thing, a unity, presently after accords with this. Owing to their not understanding this phrase, some have changed ὃ into οὓς, the sense not being much different; others have changed it into ᾧ, as if ὃ or ᾧ were to be referred to ὀνόματι as the antecedent. In like manner in Joh 17:24, ὃ, not οὓς, is found in the Cantabr. MS. ([373]) and the Copt. (Memp[374]). and Goth. Versions: and in Joh 17:12, ᾧ, not οὓς, is the reading of some, unless it too crept in instead of ὅ.[375]-ἛΝ,) Jesus does not ask, that He Himself may be ‘one’ with the Father; what He asks is that believers may be ‘one.’ The former unity is so by nature; the latter by grace: Therefore the latter is like the former, not equal to it. Comp. the ΚΑΘῶς, even as, Joh 17:16; Joh 17:18, and with respect to the same thing, Joh 17:21 [in all which passages the even as expresses similarity, not identity or equality].-ἡμεῖς, we) So also He speaks in Joh 17:21-22. The Son is ὁμοούσιος, of the same essence with the Father. Moses could not have said, in speaking of God and of himself either to God or to the people, we. Yet it does not appear that on account of this very ὁμοουσία, consubstantiality, it is fitting, that believers should say, in praying to the Father and the Son, Ye: a mode of expression however, which some practical theologians use.
[371] Beng. here seems to refer to a note which is not to be found in the Gnomon, on Jud 1:1, but which he had intended to write on the reading of the Rec. Text there. “to them that are sanctified by God the Father.” But in the note on Jud 1:1, he reads with AB Vulg. Syr. Memph. Theb. ἠγαπημένοις, instead of the received ἡγιασμένοις, which has no very old authority for it.-E. and T.
[372] ABCLΔ read ᾦ, referring to ὀνόματι as its antecedent. D corrected and X have ὅ: so also d and Cod. Fuld. of Vulg. But the other MSS., including the oldest, Amiatinus have quos, thus supporting the οὓς of the Rec. Text, which is not favoured by any other of the oldest authorities.-E. and T.
[373] Bezæ, or Cantabrig.: Univ. libr., Cambridge: fifth cent.: publ. by Kipling, 1793: Gospels, Acts, and some Epp. def.
[374] emph the Memphitic, or Coptic Version from Egypt: third cent.: publ. by Wilkins at Oxford, 1716.
[375] In ver. 24, οὓς is the reading of Aabc, Cypr. 235, 321, Hilar. 164, 1017, 1033, and several MSS. of Vulg.; and so Rec. Text and Lachm. But ὃ in BDd Memph. and some MSS. of Vulg: so Tisch. In ver. 12, οὓς is the reading of ADabcd, Hil. 1062, Vulg.: and so Lachm. and Rec. Text. But ᾧ in BC corrected, L, Memph.; and so Tisch. Lachm. quotes C as reading ὅ.-E. and T.