17. Sanctifica eos in veritate. Sermo tuus veritas est.17. Sanctify them in truth. Thy word is truth.

17. In the truth, is the correct reading; not “in thy [pg 302] truth,” nor “in truth.” The word in which they are to be sanctified is probably the word of God, which Christ had preached, and which is referred to in the end of the verse: “Thy word is truth;” and not, as Mald. holds, the real sanctification of the New Law as opposed to the typical and merely external sanctification by which the priests of the Old Law were set apart for their functions.

In the Gospel, then, and for the preaching of the Gospel Christ prays that the Apostles may be sanctified. But what does the word “sanctify” here mean? Sometimes the word ἁγιάζειν signifies to make holy, or to make more holy, or to keep more holy (1 Cor. vii. 11; 1 Thess. v. 23); at other times, it means to set apart or destine for an office; and in this sense it is generally used throughout the Old Testament. Both senses are probably combined in the word here, for it was by making and keeping them holy that the Apostles were to be efficaciously set apart by the Father for the sacred mission to which Christ had already called them.

18. Sicut tu me misisti in mundum, et ego misi eos in mundum.18. As thou hast sent me into the world, I also have sent them into the world.

18. This verse shows that the sanctification is prayed for especially with a view to their mission as Apostles. Have sent (Greek “did send”) is used proleptically, for the Apostles had not yet received their mission to the Gentile world. See John [xx. 21]; Matthew xxviii. 18, 19; Mark xvi. 15.

19. Et pro eis ego sanctifico meipsum: ut sint et ipsi sanctificati in veritate.19. And for them do I sanctify myself: that they also may be sanctified in truth.

19. And for them do I sanctify myself. St. Aug. understands of the sanctification wherewith the Son of God sanctified the humanity He assumed. “Quando Verbum caro factum est, tunc sanctificavit se in se, id est hominem se in Verbo se, quia unus Christus Verbum et homo: propter sua vero membra dicit: et pro eis ego sanctifico meipsum, hoc est, ipsos in me, quoniam in me etiam ipsi sunt et ego. Ut sint et ipsi sanctificati in veritate. Quid est ‘et ipsi’ nisi quemadmodum ego.” (St. Aug. in loc.).

But the common opinion is that Christ speaks of the sacrifice of Himself which He was about to offer a few hours afterwards. In this view the meaning is: and for them do I set Myself apart, do I consecrate Myself as a victim, that they may be truly and efficaciously set apart and consecrated for the preaching of the Gospel. Thus while the word “sanctify” has [pg 303] in both clauses the same generic meaning of setting apart, there is yet a difference. Christ sets Himself apart, devotes Himself to death, that they may be consecrated in the fulness of grace for the work of the Apostleship. Christ sets Himself apart, but the Apostles are evidently to be set apart by the Father; that is to say, effectually fitted by the Father for the work to which Christ had already called them.

In truth. (ἐν ἀληθείᾳ). The absence of the Greek article distinguishes this clause from that in verse 17. There the question is of “the truth,” the word of God; here “in truth,” seems to be equivalent to truly, really—that they also may be truly sanctified. Compare 2 John 1; 3 John 1.

20. Non pro eis autem rogo tantum, sed et pro eis qui credituri sunt per verbum eorum in me:20. And not for them only do I pray, but for them also who through their word shall believe in me: