Teks -- John 17:23 (NET)

17:23 I in them and you in me– that they may be completely one, so that the world will know that you sent me, and you have loved them just as you have loved me.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Joh 17:23 - That they may be perfected into one

That they may be perfected into one ( hina ōsin teteleiōmenoi eis hen ).

Purpose clause again with hina (nineteen times in this prayer, this the fifteenth) with the periphrastic perfect passive subjunctive of teleioō (Joh 17:4), permanent state, with eis hen (into one) as the goal and final result.

Robertson: Joh 17:23 - That the world may know

That the world may know ( hina ginōskēi ).

Present active subjunctive of ginōskō with hina like the present tense of pisteuō in Joh 17:21, "that the world may keep on knowing"with the same pregnant phrase "that thou me didst send"(hoti su me apesteilas ) as in Joh 17:8, Joh 17:25.

Robertson: Joh 17:23 - And lovedst them

And lovedst them ( kai ēgapēsas autous ).

Timeless aorist, but love shown by sending Christ (Joh 3:16) and illustrated and proven by the way Christians love one another.

JFB: Joh 17:20-23 - Neither pray I for these alone

This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer.

JFB: Joh 17:20-23 - them also which shall believe

The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.

JFB: Joh 17:23 - I in them, and thou in me, that they may be made perfect in one

(See on Joh 17:21).

Clarke: Joh 17:23 - That the world may know

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.

Calvin: Joh 17:23 - I in them, and thou in me; // And hast loved them,

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

TSK: Joh 17:23 - I // made // the // and hast

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Joh 17:23 - I in them // And thou in me

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, eis en , 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 men’ s 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.

Gill: Joh 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

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 Gill 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.