SEV Biblia, Chapter 17:12
Cuando estaba con ellos en el mundo, yo los guardaba en tu Nombre; a los que me diste, yo los guard, y ninguno de ellos se perdi, sino el hijo de perdicin; para que la Escritura se cumpliese.
Clarke's Bible Commentary - John 17:12
Verse 12. I kept them in thy name] In thy doctrine and truth. But the son of perdition] So we find that Judas, whom all account to have been lost, and whose case at best is extremely dubious, was first given by God to Christ? But why was he lost? Because, says St. Augustin, he would not be saved: and he farther adds, After the commission of his crime, he might have returned to God and have found mercy. Aug. Serm.
125; n. 5; Psalm 146. n. 20; Ser. 352, n. 8; and in Psa. cviii. See Calmet, who remarks: Judas only became the son of perdition because of his wilful malice, his abuse of the grace and instructions of Christ, and was condemned through his own avarice, perfidy, insensibility, and despair. In behalf of the mere possibility of the salvation of Judas, see the observations at the end of Acts 1. Perdition or destruction is personified; and Judas is represented as being her son, i.e. one of the worst of men-one whose crime appears to have been an attempt to destroy, not only the saviour of the world, but also the whole human race. And all this he was capable of through the love of money! How many of those who are termed creditable persons in the world have acted his crime over a thousand times! To Judas and to all his brethren, who sell God and their souls for money, and who frequently go out of this world by a violent voluntary death, we may apply those burning words of Mr. Blair, with very little alteration: "O cursed lust of gold! when for thy sake The wretch throws up his interest in both worlds, First hanged in this, then damned in that to come." That the scripture might be fulfilled.] Or, Thus the scripture is fulfilled: see Psa. xli. 9; cix. 8; compared with Acts i. 20. Thus the traitorous conduct of Judas has been represented and illustrated by that of Ahitophel, and the rebellion of Absalom against his father David. Thus what was spoken concerning them was also fulfilled in Judas: to him therefore these scriptures are properly applied, though they were originally spoken concerning other traitors. Hence we plainly see that the treachery of Judas was not the effect of the prediction, for that related to a different case; but, as his was of the same nature with that of the others, to it the same scriptures were applicable.
John Gill's Bible Commentary
Ver. 12. While I was with them in the world , etc.] This does not imply that Christ was not in the world now, for he was; but signifies that he was just going out of it; and that his continuance in it was very short: nor that he was, and would be no longer with his disciples; for this is to be understood of his bodily, not of his spiritual presence; in which respect Christ is with his people whilst they are on earth, and they are with him when he is in heaven: I kept them in thy name ; by his Fathers authority and power, in his doctrine: those that thou gavest me I have kept ; that is, those that were given him to be his apostles; and none of them is lost ; these he kept close to himself, and from the evil of the world, and from temporal and eternal ruin: but the son of perdition ; Judas, a child of Satan, whose name is Apollyon the destroyer, who was now about to betray his Lord and master; and was one that was appointed to eternal ruin and destruction, of which he was justly deserving; and which is no instance of the apostasy of saints, since though he was given to Christ as an apostle, yet not in eternal election, to be saved by him: that the Scripture might be fulfilled ; this respects either Christs keeping of his people, and their final perseverance, whereby the Scriptures that speak of it are fulfilled; or rather the destruction of Judas, whereby such passages as speak of that, have their accomplishment, particularly ( <19A908> Psalm 109:8); Some have thought that this only refers to the general sense of the Scriptures, both the law and prophets; that some are chosen to everlasting life, and others are appointed to wrath; that some are saved, and others lost; some sons of God, and others sons of perdition; but it rather seems to regard some particular passage or passages of Scripture relating to Judas, his character, condition and end, and which are very manifestly pointed at, in the psalm referred to; As for the servants whom I have given thee, there shall not one of them perish; for I will require them from among thy number. (2 Esdras 2:26) Ver. 13. And now come I to thee , etc.] As in ( John 17:11), which he repeats as a very great happiness to himself, and with much pleasure and joy, but not without concern for those he was parting from: and these things I speak in the world ; which he had expressed in this prayer concerning the nature of eternal life, and his power to give it to all the Father had given him; concerning the work of redemption finished by him, and the glory due unto him on that account; concerning his chosen ones, particularly the apostles, and the mutual interest he and his Father had in them; and what he had done for them, in revealing the Gospel to them, keeping them by the powerful influence of his grace, and the great concern he had for their future preservation: and these things he took notice of in his prayer, whilst he was in the world, before he took his leave of them; that , says he, they may have my joy fulfilled in themselves : either the joy which Christ had in them, which was of an early date, is still continued towards them, and will be more fully expressed, when they shall all be brought safe home to glory, and be for ever with him; or else the joy of which Christ is the author and object, which comes from him, and centres in him: saints rejoice in the person of Christ; in the greatness and dignity of his person, as God over all; hence they know that what he did and suffered answered the purpose, that he must have great interest in heaven, and they must be safe in his hands; and in the fitness of it, to be a Mediator, he being God and man in one person; and in the fulness of it, which is all theirs, it is with delight they view it, with joy they receive from it, and believe they shall not want; and in the beauty of it, he being fairer than the children of men. The offices Christ bears as prophet, priest, and King, the relations he stands in as father, husband, brother and friend; his Gospel and communion with him, the blessings of grace in him, as peace, pardon, righteousness and salvation, lay a foundation for solid joy in them that believe; as do also his death, resurrection, exaltation and intercession. This joy in him is a grace of the Spirit, and is attended with faith in Christ; it should be constant, but is frequently interrupted; though the ground and foundation of it is always the same; it is therefore at present imperfect, but may be increased; it is unknown to the world, and inexpressible by the saints; and may be said to be fulfilled in them, when it abounds in them more and more; when they are full of it, and that is full of glory, and which will be fulfilled in glory.
Matthew Henry Commentary
Verses 11-16 - Christ does not pray that they might be rich and great in the world but that they might be kept from sin, strengthened for their duty, an brought safe to heaven. The prosperity of the soul is the bes prosperity. He pleaded with his holy Father, that he would keep them by his power and for his glory, that they might be united in affection an labours, even according to the union of the Father and the Son. He di not pray that his disciples should be removed out of the world, tha they might escape the rage of men, for they had a great work to do for the glory of God, and the benefit of mankind. But he prayed that the Father would keep them from the evil, from being corrupted by the world, the remains of sin in their hearts, and from the power and craf of Satan. So that they might pass through the world as through a enemy's country, as he had done. They are not left here to pursue the same objects as the men around them, but to glorify God, and to serv their generation. The Spirit of God in true Christians is opposed to the spirit of the world.
Greek Textus Receptus
οτε 3753 ADV ημην 2252 5713 V-IXI-1S μετ 3326 PREP αυτων 846 P-GPM εν 1722 PREP τω 3588 T-DSM κοσμω 2889 N-DSM εγω 1473 P-1NS ετηρουν 5083 5707 V-IAI-1S αυτους 846 P-APM εν 1722 PREP τω 3588 T-DSN ονοματι 3686 N-DSN σου 4675 P-2GS ους 3739 R-APM δεδωκας 1325 5758 V-RAI-2S μοι 3427 P-1DS εφυλαξα 5442 5656 V-AAI-1S και 2532 CONJ ουδεις 3762 A-NSM εξ 1537 PREP αυτων 846 P-GPM απωλετο 622 5639 V-2AMI-3S ει 1487 COND μη 3361 PRT-N ο 3588 T-NSM υιος 5207 N-NSM της 3588 T-GSF απωλειας 684 N-GSF ινα 2443 CONJ η 3588 T-NSF γραφη 1124 N-NSF πληρωθη 4137 5686 V-APS-3S
Vincent's NT Word Studies
12. In the world. Omit.I kept (ethroun). Imperfect tense. I continued to keep. The I is emphatic: I kept them, now do Thou keep them.
I kept (ethroun). Rev., rightly, I guarded. The A.V. overlooks the distinction between the two words for keeping. The former word means, I preserved them; the latter, I guarded them as a means to their preservation. See on reserved, 1 Pet. i. 4.
Is lost - perdition (apwleto - apwleiav). A play of words: "None of them perished, but the son of perishing" (Westcott).
The scripture (h grafh). See close of note on v. 47, and on Mark xii. 10.
