John Chapter 17 verse 2 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 2. - Even as thou gavest him authority - an indefeasible claim of influence and intimate organic relations with humanity - over all flesh. [This phrase answers to (col bosor) the Old Testament term for the whole of humanity, the entire race, and is one adopted by New Testament writers (Matthew 24:22; Luke 3:6; 1 Corinthians 1:29; Galatians 2:16).] This authority was implied in his incarnation and sacrifice, and in the recapitulation of all things in him. St. Paul says, "Because he tasted death for every man, God has highly exalted him, and given him the Name that is above every name," etc. These opening words reveal the universality and world-wide aspects of the mission and authority and saving power of the Son of God. He holds the keys of the kingdom and city of God. The government is upon his shoulder. Through him all the nations on earth are to be blessed. But the dependence of "all flesh" upon a Divine gift of eternal life through him is no less conspicuous; hence the hopelessness of human nature as it is and apart from grace. The end of this glorification of the Son in the Father is that, in the exercise of this authority, he may give eternal life to all whom thou hast given him. The construction is unusual, and literally rendered would be, that with reference to the whole of that which thou hast given him, to them he should give eternal life. The clause, πᾶν ὅ δέδωκας, may be a nominative or accusative absolute, which, by the defining αὐτοῖς, is subsequently resolved into individual elements. The redeemed humanity of all time has been given to the incarnate Son, and is undoubtedly different from the (πάσα σάρξ) "all flesh" of the previous clause, but it is further explained to mean the individual men and women who receive from him eternal life. The bestowment of eternal life on those thus given to him is the method in which he will glorify the Father (see notes on John 6:37, where the Father is said to draw men to himself by means of the unveiling of his own true character in the Son, and where this drawing is seen to be another way of describing the Father's gift to the Son). Those who are given to Christ are those who are drawn by the Father's grace to see his perfect self-revelation in the face of Jesus Christ, of whom Jesus says, "I will by no means cast them out" (John 6:37), and concerning whom he avers, "No one cometh unto the Father but by me" (John 14:6). Ζώη αἰώνιος, life eternal, is frequently described as his gift. From the first the evangelist has regarded ξώη as the inherent and inalienable prerogative of the "Logos," and the source of all the "light" which has lighted men. This "life," which is "light," came into the world in his birth, and became the head of a new humanity. It is clearly more than, and profoundly different from, the principle of unending existence. Life is more than perpetuity of being, and eternity is not endlessness, nor is "eternal life" a mere prolongation of duration; it refers rather to state and quality than to one condition of that state; it is the negation of time rather than indefinite or infinite prolongation of time. That which Christ gives to those who believe in him, receive him, is the life of God himself. It is strongly urged by many that this eternal life is a present realizable possession, that he that hath the Son hath life, and that we are to disregard the future in the conscious enjoyment of this blessedness; but we must not forget that our Lord obviously refers the life eternal to the future in Matthew 19:29; Mark 10:30; Luke 18:30; Matthew 25:46. Nor are these statements, as some have said, incompatible with the representations of this Gospel (see John 6:40, 54; John 11:25; John 12:25). The aionian blessedness may have a partial realization here and now, but not fill our vision is less clouded and our perils are less severe shall we fully apprehend it. Nor is this inconsistent with Ver. 3.

Ellicott's Commentary

Ellicott's Commentary for English Readers(2) As thou hast given him power over all flesh.--Better, According as thou gavest Him . . . This is the ground on which the prayer in John 17:1 is based. (Comp. John 10:36; John 13:3.) The glory for which He asks is in accordance with the decree which appointed His Messianic work."All flesh" represents a Greek translation of a Hebrew phrase. It occurs again in Matthew 24:22; Mark 13:20; Luke 3:6; Acts 2:17; Romans 3:20; 1Corinthians 1:29; 1Corinthians 15:39; Galatians 2:16; 1Peter 1:24. St. John uses it in this place only. Its especial signification is humanity as such, considered in its weakness and imperfection. . . .