(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.

That he should give eternal life to as many as thou hast given him.--Literally, That all whom thou gavest Him, He may give to them eternal life. (Comp. John 17:6, and Note on John 6:37 et seq.) The word "all" is in the Greek a neuter singular, and signifies collectively the whole body of humanity given to Christ. The word for "to them" is masculine and plural, and signifies the individual reception on the part of those to whom eternal life is given. (Comp. Notes on John 6:39-40.)

Verse 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.

17:1-5 Our Lord prayed as a man, and as the Mediator of his people; yet he spoke with majesty and authority, as one with and equal to the Father. Eternal life could not be given to believers, unless Christ, their Surety, both glorified the Father, and was glorified of him. This is the sinner's way to eternal life, and when this knowledge shall be made perfect, holiness and happiness will be fully enjoyed. The holiness and happiness of the redeemed, are especially that glory of Christ, and of his Father, which was the joy set before him, for which he endured the cross and despised the shame; this glory was the end of the sorrow of his soul, and in obtaining it he was fully satisfied. Thus we are taught that our glorifying God is needed as an evidence of our interest in Christ, through whom eternal life is God's free gift.As thou hast given him power over all flesh,.... All men, in distinction from angels; and these as fallen, as weak, frail, sinful, and mortal creatures; men of every nation, Jew or Gentile, and of every character, elect or non-elect: not but that he has also a power over angels; nor is his power over men limited to their "flesh" or bodies, but reaches to their spirits or souls also: which power is a governing, disposing, and judicial one; he rules them with a sceptre of righteousness, he disposes of them in providence as he pleases, and will judge them at the last day: and this is a power that is "given" him by his Father, and is not that original power over all things he has as God, and the Creator of them, which is natural, essential, and underived; but is a derived and delegated power, which he has as Mediator, as subservient to the ends and designs of his office: and as God glorified him as such, by giving him this power; so he glorifies him again, by acknowledging it, and by using it for the end for which it is given:

that he should give eternal life to as many as thou hast given him; eternal life is a gift, and not owing to the merits of men; indeed there is no merit in men's works, no, not in the best; for these are previously due to God, cannot be profitable to him, if done aright, are not done in the creature's strength, but through the grace of God, and bear no proportion to eternal life; which is in Christ's gift: not only the promise of it is in him, but that itself; it is put into his hands, and he came into this world, that his people might have it; he has procured it, and has removed what lay in the way of their enjoyment of it; he has a right to bestow it, and their right unto it comes by him, through his blood and righteousness: the persons on whom he confers this gift, are not all men, but such as the Father in the everlasting covenant has given to him, as his people and portion, his spouse and children, his jewels and his treasure, to be saved and enjoyed by him; whom he has chosen and preserved in him, and made his care and charge; to these, and every one of these, Christ gives this great blessing; nor shalt any of them come short of it; and it is for the sake of this, that all creatures and things, all power in heaven and in earth, are given to him.