John 17:19

And for their sakes I sanctify myself, that they also might be sanctified through the truth. AND FOR THEIR SAKES I SANCTIFY MYSELF, THAT THEY ALSO MIGHT (OR 'MAY') BE SANCTIFIED THROUGH THE TRUTH, [ en (G1722) aleetheia (G225)] - 'in the truth,' or 'in truth.' Since the article is wanting in the original, we may translate, as in the margin, 'that they also may be truly sanctified,' in contrast with those ritual sanctifications with which as Jews they were so familiar. So Chrysostom, Luther, Calvin, Beza, Bengel, Meyer. But since in 2 John 1:3, and 3 John 1:3, the beloved disciple speaks of "walking in [the] truth," withou...

19._And for their sales I sanctify myself. _By these words he explains more clearly from what source that _sanctification _flows, which is completed in us by the doctrine of the Gospel. It is, because he consecrated himself to the Father, that his holiness might come to us; for as the blessing on the first-fruits is spread over the whole harvest, so the Spirit of God cleanses us by the holiness of Christ and makes us partakers of it. Nor is this done by imputation only, for in that respect he is said to have been _made to us righteousness; _but he is likewise said to have been _made to us sanctification, _(1 Corinthians 1:30,) because he has, so to speak, presented us to his Father in his own person, that we may be renewed to true holiness by his Spirit. Besides, though this sanctification belongs to the whole life of Christ, yet the highest illustration of it was give

17-19 Christ next prayed for the disciples, that they might not only be kept from evil, but made good. It is the prayer of Jesus for all that are his, that they may be made holy. Even disciples must pray for sanctifying grace. The means of giving this grace is, "through thy truth, thy word is truth." Sanctify them, set them apart for thyself and thy service. Own them in the office; let thy hand go with them. Jesus entirely devoted himself to his undertaking, and all the parts of it, especially the offering up himself without spot unto God, by the eternal Spirit. The real holiness of all true Christians is the fruit of Christ's death, by which the gift of the Holy Ghost was purchased; he gave himself for his church, to sanctify it. If our views have not this effect on us, they are not Divine truth, or we do not receive them by a living and a working faith, but as mere notions....

Verse John 17:19. _I SANCTIFY MYSELF_] I _consecrate_ and _devote_ myself to death-that I may thereby purchase eternal salvation for them. There seems to be here an allusion to the _entering_ of the high priest into the holy of holies, when, having offered the sacrifice, he sprinkled the blood before the ark of the covenant. So Jesus entered into the holiest of all by his own blood, in order to obtain everlasting redemption for men: see Hebrews 9:11. The word, αγιαζω, to _consecrate_ or _sanctify_, is used in the sense of _devoting_ to death, in Jeremiah 12:3, both in the _Hebrew_ and in the _Septuagint_: the Hebrew קדש signifies also to _sacrifice_....

I SANCTIFY MYSELF - I consecrate myself exclusively to the service of God. The word “sanctify” does not refer here to personal sanctification, for he had no sin, but to setting himself apart entirely to the work of redemption. THAT THEY ALSO ... - 1. That they might have an example of the proper manner of laboring in the ministry, and might learn of me how to discharge its duties. Ministers will understand their work best when they most faithfully study the example of their great model, the Son of God. 2. That they might be made pure by the effect of my sanctifying myself - that is, that they might be made pure by the shedding of that blood which cleanses from all sin. By this only can men be made holy; and it was because the Saviour so sanctified himself, or set himself to this work so unreservedly as to shed his own blood, tha

EXPOSITION JOHN 17:1 4. The _high-priestly intercession_._ Audible communion of the Son with the Father_._ _The prayer which now follows reveals, in the loftiest and sublimest form, the Divine humanity of the Son of man, and the fact that, in the consciousness of Jesus as the veritable Christ of God, there was actually blended the union of the Divine and human, and a perfect exercise of the prerogatives of both. The illimitable task which writers of the second century must have set themselves to accomplish, if they had by some unknown process conceived such a stupendous idea without any historical basis to support it, has actually been so effected, that a representation is given which adequately conveys such a synthesis. The author of the Gospel does, however, draw rather upon his memory of that night than upon his phi

AND FOR THEIR SAKES I SANCTIFY MYSELF,.... Which is to be understood, not of his making himself holy; for he never was a sinner, and so stood in no need of sanctification: he was made like unto us, yet without sin; he looked like a sinner, but was not one; he was traduced, charged, and treated as such, but was perfectly holy, and free from all sin; he was essentially and infinitely holy as God; and as man, he was holy in his conception and birth; he was filled with the Holy Ghost, and was holy in his life and in his death: rather this may be meant of his being separated, and set apart for his office as Mediator, which, though done by the Father, and is ascribed unto him, John 10:36; yet may also be attributed to himself; since he voluntarily devoted himself to this work, and cheerfully accepted of it: though it seems best to understand it of his offering himself a sacrifice for, and in t...

This matchless chapter contains that great intercessory prayer of Christ for his people which may most properly be called «the Lord's prayer.» John 17:1. _These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:_ What a sight it must have been to see the Divine Intercessor in this his last great prayer before he poured out his soul unto death! We can never read this chapter so as fully to enter into its meaning, for there must always be in it a depth far greater than our experience can fathom. A man must die, and enter heaven, before he can fully realize all that Christ meant when he said, «Father, the hour is come; glorify thy Son, that thy Son also may glorify thee.» John 17:2. As thou hast

CHAPTER 17 _ 1. The Finished Work. (John 17:1 .)_ 2. The Father's Name and the Father's Gift. (John 17:6 .) 3. Not of the World but Kept in it. (John 17:11 .) 4. Sanctification of Himself for His Own. (John 17:17 .) 5. The Glorification. (John 17:22 .) His words were ended to the eleven disciples and next He spoke to the Father, and His disciples listened to all His blessed words. What moments these must have been! His words to the Father told them once more how he loved them, how He cared for them, what He had done and what

JOHN 13:33 TO JOHN 17:26. THE LAST DISCOURSES AND PRAYER. Perhaps this is the best place to consider the general arrangement and character of the final discourses. They present the same problems of style and language, of content and of arrangement, that are raised elsewhere in this gospel. The language and the theology of the author are conspicuous. And yet we cannot escape the conviction that a greater than John is here, or fail to ask whether something of his style and theology was not learned in the upper room. These Chapter s are not merely the reflections of a later generation. The question of order is also difficult. The last words of ch. 14 mark the end of the discourse, the preceding verses are clearly the last words of a speech. The command, Arise, let us go hence, does not find its counterpart till...