Keeping the name; sanctify them; arrest begins (John 17:3–18:4)

as the angels do, but as being his power.

He is said to glorify the Father having done all things unto incarnation, or that the Father’s power is made known through his Son, if he speaks as man; for through what the saints accomplish, God is glorified.

Nothing is the Father’s that is not the Son’s and the reverse. Through my equality with you I am glorified by everyone.

By economy as man he speaks of God’s name having been given him, having it by nature as God and Son.

He did not drag them by necessity. Therefore Judas also perished through voluntary obstinacy; not only Judas but many others also perished, not with Christ; for as far as it lay with him, no one perished. He was called son of perdition as awaiting like a birth the day of perdition.

According to idiom Scripture sets as a cause things that happen from the outcome. Judas, having learned what was foretold, ought not to have betrayed Christ. And if someone says how he perished while Christ was keeping them, it must be said that he does not keep the base but lets them free to do what they wish, yet keeps and empowers the good because human choice is not enough to keep a person.

He says these things so they may not lose heart but rather rejoice that he goes to the Father.

When he says they are “from the world,” he means nature. When he says they are not, he says it because of guilelessness, as he also was. And the “as” here is not of exact indistinguishability. What he says is this: they have become heaven-citizens and have nothing in common with the earth; for the difference of natures is great, that he is God by nature and they are human beings.

Since the disciples were going to do something like what Christ did, he says they need sanctification through the Spirit, so that they may be able to run through the inhabited world unhindered by the evil one.

Not only for the disciples but also for all the faithful Christ asks that the grace given through the Holy Spirit be given—the grace that reshapes the human being into the divine image. And this union does not happen according to essence or according to hypostasis, but according to the agreement of faith, by which the faithful knew that the Son was incarnate by the Father’s good pleasure; for this is being sent.

All sacrifices are called holy as brought to God. And he said “in truth” because sanctification through the sheep was in type—or that I also dedicate them to you as an offering—or that when the head was sacrificed this happened—or that they also presented “their bodies” as a “living sacrifice” (Romans 12:1)—or also that without death he made them a sacrifice by being slaughtered for them.

When they are counted worthy of the unity spoken of, then they know that you sent me.

He calls glory that of signs and doctrines and like-mindedness. Being himself the giver, because of the hearers he shapes the request. And as man he is said to receive what belongs to him by nature; and he means the Spirit’s grace.

Through what he says—the one who gave and the one who received—he shows the hypostases of Father and Son. And again by saying he himself was before the world he refutes the heretics who say that from Mary’s times Christ had his beginning, as having the glory before the world. He said before the foundation of the world; for “you have given me” is of condescension. And he did not say that they may share his glory, but that they may behold it, which is the faithful’s greatest rest and glory.

To persuade the disciples that he came willingly to the passion, he went away to a place known to Judas, so that he might not escape notice and did not shut himself in as in a prison.

He asks not as not knowing, but so that we may know that even when present he was not seen or recognized except when he wished. And as knowing all things he did and