John 17:9,10 - Joseph Benson’s Commentary on the Old and New Testaments

I pray for them Who have attended me as my apostles. These only he prays for here, as appears from John 17:12, where he says, he had kept all the persons he was praying for in the faith and practice of true religion, except the son of perdition; and from John 17:18, where he says, he had commissioned them to go forth into the world for the same purpose that the Father had sent him; and from John 17:20, where he expressly distinguishes them from all other believers whatever. I pray not for the world Not in these petitions, which are adapted to the state of believers only. But this no more proves that our Lord did not pray for the world, both before and afterward, than his praying for the apostles only in these verses proves that he did not pray for them also who should believe in him through their word, John 17:20. But for them which thou hast given me, &c. See on verse; for they are thine The reason thus assigned for making them the subject of his prayers at this time is remarkable. It is as if he had said, “I employ the last moments of my life in praying particularly for my apostles, because their are more especially thy servants, destined for that work which is the great object of thy attention, the instruction and salvation of the world.” All mine are thine All my servants are thy servants; that is, whosoever assists me in my work, serves thee in thy great designs of love and mercy to men. And thine are mine Thy servants are my servants; every one who really serves thee must join issue with me, and assist me in my work. And I am glorified in them By the zeal, faithfulness, and success of my servants in converting the world, I am greatly honoured. This, however, is not our Lord's only meaning in this clause; the original words being τα εμα παντα σα εστι, και τα σα εμα, not, all my servants are thy servants, &c., but, all things that are mine are thine, and thine are mine; expressions too grand for any mere creature to use; as implying, that all things whatsoever, inclusive of the divine nature, perfections, and operations, are the common property of the Father and the Son. And this is the original ground of that peculiar property which both the Father and the Son have, in the persons who were given to Christ as Mediator, according to what is said in the close of the verse of his being glorified by them; namely, by their believing in him, and so acknowledging his glory.