John 17:9–13

Verse 9. I pray for them, I pray not for the world. That is, now in this prayer, when I desire special graces and assistances for them, to discharge their duty, as my apostles; yet we must take notice, that (verse 20) Christ prays for all those, who should believe in him. He also prayed (Luke 23:34) for all, even for those that crucified him, Father, forgive them, for they know not what they do. Witham.—The prayer I now offer up to thee, O my Father, is all in behalf of my disciples, it is not for the world. I pray not now for the incredulous Jews, nor for such of the Gentiles as shall afterwards believe in me; for them I will pray at another time. At present I speak to thee for my apostles only: they call for my first care, because they are thine, and thou has given them to me.—Calmet.—Jesus Christ prayed with an absolute and an efficacious prayer, for all those, for whom his prayer was to be heard: he begged for them, whatever his Father had predestined to give them; but he asked for nothing, that his Father had predestined not to give them.

Verse 10. And all mine are thine, and thine are mine. They must needs be equal, says Saint Augustine to whom equally belong all things, and all persons; on which words Saint John Chrysostom also says, (hom. lxxxi) Do you see the equality? Witham.—And all mine are thine, and thine are mine: as if he said: whatever thou hast given to me, remains still thine, for mine are thine; and whatever is thine, is likewise mine, for thine are all mine. Saint John Chrysostom hom. lxxx in Joan.

Verse 11. And now I am no more in the world: that is, I am now leaving the world, as to a corporeal and visible presence: yet Saint Augustine takes notice, that Christ saith afterwards, (verse 13) these things I speak in the world: therefore he was still for some short time in the world. And as to his true invisible presence with his Church, he gave us this promise, (Matthew 28:20) Behold I am with you all days, even to the end of the world.—Keep them in thy name, whom thou hast given me. [4] Christ, as man, says Saint Augustine asks of his Father, to preserve those disciples whom he had given him, who were to preach the gospel to the world.—That they may be one, as we also are. These words cannot signify an equality, nor to be one in nature and substance, as the divine persons are one, but only that they may imitate, as much as they are able, that union of love and affection. See Saint John Chrysostom S. Cyril, and Saint Augustine on these words. Witham.—Here Jesus Christ prays especially, that the apostles and his Church may be kept in unity of religion, and free from schism.

Verse 12. While I was with them, I kept them in thy name. [5] He still speaks, says Saint John Chrysostom as man, and after a human manner, by mentioning the advantage they seemed to enjoy, as long as he conversed visibly with them on earth, not that his invisible presence should be less beneficial to them.—And none of them hath perished, except the son of perdition, the wretched Judas, whose fall was foretold in the Scriptures. Psal. 108. He hath perished, that is, now is about being lost, by his own fault, says Saint John Chrysostom on this place. And Saint Augustine on Psal. cxxxviii. How did the devil enter into the heart of Judas? he could not have entered, had not he given him place. Witham.—That the Scripture may be fulfilled: this does not any ways shew, that it was the will of God that Judas should be lost; but only that what happened to Judas was conformable to the prophecies, and not occasioned by them. Who will doubt, says Saint Augustine (lib. de Unit. Eccl. c. ix.) but that Judas might, if he pleased, have abstained from betraying Christ. But God foretold it, because he foresaw clearly the future perversity of his disposition. Calmet.—See above, (13:18) one of the principal passages of Scripture relative to the treachery of Judas, in which the traitor’s crime had been predicted.