John 17:13

Joh_17:13

These things I speak in the world, that they might have My Joy fulfilled in themselves

Christs prayer for His disciples joy

I.

CHRIST IS THE AUTHOR AND ORIGINAL OF THE JOY OF HIS PEOPLE.

1. As He is their Prophet to instruct them. The state of ignorance is a state of darkness. And that is an uncomfortable state, full of fear, and sorrow. But when Christ comes with light He gives joy (Psa_97:11).

2. As He is their King to rule them (Psa_149:2).

(1) As He subdues their enemies, and gives them peace (Luk_1:75).

(2) As He gives them His Spirit. The Spirit is the Comforter (Acts Gal_5:22).

(3) As He dispenses rewards (Luk_6:23; Mat_25:21).

3. As He is their Priest.

(1) To sacrifice. For by this means He satisfies the justice of His Father for them, He frees them from the guilt of all their sins and reconcileth them to Luk_2:10).

(2) To intercede. Therefore in the text, He gives them as it were a taste of His future intercession, that thereby they might guess what He would do when He was come to heaven.

4. Uses. Is Christ the Author and the Fountain of the joy of His people

(1) Then they that are out of Christ can have no true and solid joy, because they are divided from the fountain of it (Jam_5:1). There is no peace, and consequently no joy to wicked men.

(2) Then fetch your joy and comfort thence. Drink you out of the Fountain, and not out of broken cisterns.

II. CHRIST WOULD HAVE HIS PEOPLE TO BE FULL OF HOLY JOY.

1. This He has made sufficiently to appear

(1) By publishing the gospel, which as it is a gospel of salvation, so of consolation (Luk_2:10; Isa_61:1; Luk_4:17).

(2) By giving precious promises, and sealing them with His own blood Heb_9:16; Heb_6:18).

(3) By giving glorious ordinances. For ordinances are not for our profit only, but are for our comfort too (Psa_27:4; Isa_56:7;Jer_15:16; Isa_12:3).

(4) By giving clear discoveries of Himself (Act_2:28).

(5) By sending the Comforter.

(6) By giving deliverance (Isa_66:5).

(7) By purchasing heaven.

2. But wherefore will He have it to be so?

(1) Out of self-respect, because by reason of the nearness of His union His joy is theirs, and theirs His (2Th_1:12; Zep_3:17).

(2) To recompense them for sorrow (Mat_5:4; 2Co_1:5; Psa_6:1-10; Joh_16:1-33; Joh_17:1-26; Joh_18:1-40; Joh_19:1-42; Joh_20:1-31; Isa_61:3; Isa_35:1-10.).

(3) That they may be large in duty. Sorrow is a kinder straightening the 2Co_2:4). But holy joy dilates the heart, and consequently doth not only make it fit for duty, but it makes it to exceed in every service that is suitable to joy.

3. Use. Is it so that Jesus Christ would have His people full of holy joy?

(1) Then it serves to censure those who seek to hinder the joy of Christs people, and to embitter all their comfort with spiteful molestations.

(2) Then it taxes those who waste away themselves in heaviness and discontent. Consider what the will of Christ is, and let Him have His will in this business; use all means possible to have your hearts brimfull of holy joy.

(a). Be studious in the Word of Christ (Psa_19:8; Rom_15:4).

(b) Employ your serious thoughts upon that delicious place where there is fulness of all joy and pleasures for evermore (Rom_4:4).

(3) Take heed that neither sin nor Satan steal away this jewel from you, which is the legacy that Christ bequeathed you when He was even about to leave this world. But first be sure the joy you have be Christs joy, the joy which He works by His Spirit (Gal_5:22); so there is another kind that is a fruit and effect of the flesh (Jam_4:16).

III. THEIR KNOWLEDGE OF HIS INTERCESSION FOR THEM IS ONE ESPECIAL MEANS TO FILL THEM FULL OF THIS JOY. It is a means to comfort them exceedingly. In reference

1. To all the oppositions of their enemies, whether without them or within them.

2. To all the accusations that are laid against us at the bar of Gods justice 1Jn_2:2).

3. To the many weaknesses and imperfections of our own prayers.

4. To the defects of all our graces.

5. It assures us of His dear love to us, and His tender care of us. (G. Newton.)

Christs desire for His disciples joy

I. WHAT THIS JOY IS THAT CHRIST WOULD ESTABLISH.

1. For the kind of it--My joy; not a worldly joy, but heavenly; not corporal, but spiritual. It ill beseemeth Christians to set their hearts on earthly things, or suffer the world to intercept their joy (Php_4:4).

2. In what manner He would have it received--fulfilled in them. The joy is full because the object is infinite; we can desire nothing beyond Him Act_13:52).

3. It is inward for the quality of it; it is wrought in the midst of afflictions; like the wood that was thrown in at Marah, it maketh bitter water sweet Exo_15:25; 1Pe_1:6).

II. REASONS WHY CHRIST WAS SO SOLICITOUS ABOUT THIS MATTER.

1. Because of the great use of it in the spiritual life, to make us to do and to suffer (Neh_8:10). This is as ell to the wheels. Sorrow maketh us serious, joy active. This is sweet, when a man, out of the refreshings of the Spirit, can go about the business which God hath given him to do with delight (Act_20:24; Act_8:39). Not like slow asses that go by compulsion, but like generous horses, that delight in their strength and swiftness.

2. To mar the taste of carnal pleasures. The soul cannot remain without some oblectation; it delighteth either in earthly or in heavenly things. Now God will give us a taste of pleasantness in wisdoms paths, that we might disdain carnal pleasures. It is not a wonder for a clown, that hath not been acquainted with dainties, to love garlic and onions; but for a prince, that hath been acquainted with better diet, to leave the dainties of his fathers table for those things, that were strange.

3. It is for His honour. Nothing bringeth reproach upon the ways of God so much as the sadness of those that profess them. You darken the ways of God by your melancholy conversation. Religion should be cheerful, though not wanton and dissolute. We are to invite others (Psa_34:2). Otherwise thou art as one of the spies that discouraged the children of Israel, by bringing up an evil report upon the land of Canaan.

4. Because He delighteth to see us cheerful (chap. 15:11).

III. SOME OBSERVATIONS CONCERNING JOY.

1. Gods providence to all the creatures doth aim at their joy and welfare.

2. Spiritual joy ariseth more from hope than possession (Rom_12:12; Heb_3:6; Rom_5:2). Some birds sing in winter. Though we have not an actual possession of glory, yet there is a certainty of possession.

3. This joy is more felt in adversity than prosperity (1Pe_1:6; Rom_5:3).

(1) Partly from God Himself; He proportioneth His comforts to our sorrows, and then sheddeth abroad His love most plentifully (2Co_1:5).

(2) Partly from the saints; they rejoice most in afflictions, because they taste in them what evil they are freed from in Christ.

(3) Partly because of sweet experiences.

4. Those have the highest feeling of joy that have tasted the bitterness of sorrow (Isa_57:18; Jer_31:18; Jer_31:20). Unutterable groans make way for ineffable joys.

5. The feelings of this joy are up and down, yet when the joy is gone, the right remaineth, and this joy will be fulfilled (chap. 16:22).

IV. USES.

1. To show us the goodness of God, who hath made our wages a great part of our work, and our reward our service.

2. To take off the slander brought on the ways of God, as if they were dark and uncomfortable, as if we should abandon and renounce all delight. Oh! that wicked men would but make experience!

3. Let us despise the dreggy delights of the world. We are empty by nature, and worldly joy filleth not but with wind.

4. Reproof of two sorts

(1) To those that are always sad. Christians do not live up to that care and provision which Christ hath made for them (1Th_5:16). They live as if God had said, Weep evermore. It is verily a fault, however disguised; in some it deserveth pity; in others chiding and rebuke.

(2) The other loft are those that would rejoice, but do not provide matter of joy. My joy.

5. To raise your minds to the exercise of this joy, I shall show

(1) What reason a Christian hath to rejoice.

(a) The remembrance of his past estate (1Pe_2:9). No man looketh on the sea with more comfort than he that hath escaped the dangers of a shipwreck.

(b) His present interest, sense, and feeling (Rom_8:37).

(c) His future hopes (Heb_3:6). We are heirs-apparent to the crown of heaven.

(2) By what means it is maintained. God hath appointed for this end.

(a) Graces; faith, hope, and obedience.

(b) Ordinances: The Word, prayer, sacraments, meditation. (T. Manton, D. D.)

The joy of Christ

I. THE STRANGE THING NAMED MY JOY. It is about the most unlikely thing in connection with the career and testimony of the Saviour. It would excite no ones surprise to hear Him say, If any man will be My disciple, let him deny himself and take up his cross; In the world ye shall have tribulation. But when He speaks of His joy, is it not strange? What, then, is His joy?

1. It is the ripening harvest of suffering--suffering grown into joy, fully realized by Him in the completeness of His work. How true the prophetic description of Him A Man of sorrows and acquainted with grief! Wherever He turned His face men saw the sign. One ceaseless grief He bad--loneliness of soul. Spotless purity in the midst of foul pollution,transparent truth in the midst of elaborate falsehood, earnest spirituality in the midst of consummate hypocrisy, self-sacrificing goodness in the midst of grasping selfishness. Go into His own family: they are hostile and scornful. Mix with His disciples: they are dull, grovelling, strifeful-By the grave of a friend He groans and weeps. But the soul of the Redeemers sufferings was the sufferings of His soul. In Gethsemane--what is this? On Calvary--oh, what is this? His heart breaks, and on this account, My God, My God, why hast Thou forsaken Me? He shall see the travail of His soul, and shall be satisfied. The harvest of ripened suffering--suffering turned into joy. Only He knew that in all its fulness.

2. It sprang from ministering to the sad and comfortless. He spent His life with the sufferers. His loving care lavished all its resources upon them. He was the Christ, anointed to comfort all that mourn. And such gathered to Him without hesitation. He bare their griefs and carried their sorrows. He alone could; the rest would sink under the burden. He alone would; all the rest would have gone away in despair. But He did, and in a weeping world He had a word of mighty power. That word was Weep not. So He speaks to the widow, to Jairus, and to the woman that was a sinner. And so He found solace in making the unhappy happy--a grand position, divinely high.

3. It consisted in sympathy with the heavenly Fathers will, and sprang from doing that will.

4. It was the joy of doing the highest possible good--saving mens souls.

II. OUR LORDS DESIRE IS RELATION TO THIS.

1. That His joy in His disciples might be perfect in kind; that is, that it should spring from the same sources and have the same attributes in the seme proportion, as in His life and heart.

2. That it might be abundant in degree. I invite you all who have faith in Jesus, and a good hope in Him through grace, to cherish the fulness of the Saviours joy.

(1) There is good ground for it. The Saviour and the saved will rejoice together. The saved man was guilty, but he is forgiven, and against him there is no condemnation.

(2) There is no danger in it. It will awaken no bad passion, it will create neither envy nor strife. The more the heart is filled with it the more the affections will be sanctified.

(3) There is no alloy in it. Not like the joy of the world, it will never be dashed with bitterness, or overshadowed by dread, or startled by horror, or stung by remorse.

(4) It will not die and disappoint you. It will live on and grow, not like the lamp of the wicked that goes out, but like the path of the just, shining more and more to the perfect day.

(5) It will bless your whole nature. The understanding will say, It is wise. The conscience will say, It is right. The heart will say, It is good. Long as you live your confidence will grow; and when death looks you in the face your confidence will not be shaken, but it will be dearer when everything else is dying, and brighter when everything else is darker. (J. Aldis.)

Christs own joy our joy

I. THE NATURE OF CHRISTS JOY. The joy of Jesus was not that then that every eye could see. It certainly was not the mirthfulness that plays over the countenance. To have looked into His face would not have been to see joy mirrored. It was more marred than that of the sons of men, and deep were the furrows care had ploughed. If it was a joy not strongly expressed in the countenance, it was also a joy not easily detected by His conversation. In His recorded discourses we have no sparkling coruscations of mirthfulness, investing them with brilliancy, but rather a spirit of calm sadness. Observe also that the joy of Jesus was not one extracted from surrounding circumstances. With too many of us our joy is distilled from our circumstances, and consequently if those circumstances be adverse we are destitute of happiness. Our joy, like honey, is gathered from every opening flower. Many of you know what poverty means--can you coin joy out of it? You may know what reproach is--do you find it a fount of sweetness or bitterness? You have been betrayed--do you like it? With us death is in a great measure an unknown thing, and the time of it is uncertain, but remember that with Jesus every pain was foreknown, and all the agony and shame forefelt, and yet He had so deep a joy that He prayed that His joy might fill His disciples. Assuredly then, it was not the joy gleaned from surroundings. What was it? It was a joy that had its fount deep within the soul. It was not a joy that flowed into the soul through the channel of the senses. The tide flowed the other way. It flowed out from the soul. Here is one of the great differences between the joy of the Christian and the joy of the worldling. The latter drinks in nearly all his joy through the senses. The child, lovely and beloved, sends joy into the heart through the channel of the sight. Music comes stealing through the corridors of the ear--joy comes with it. The scent of the rose awakens pleasure, and taste and touch alike become the instruments of happiness. The Christian, like his Master, has all these, but the joy of his heart is the joy that rises there independently of all outside things; the joy which like himself is born from above. This joy is not confined to any one place. Being an inward joy it may be had under any and every circumstance, yea, it is a joy that will thrive where any other joy would perish. It is the chamois of the Alps, that leaps like the hind of the morning where others cannot walk, and finds its food where most would starve. The only difficulty would be to say where it cannot and where it has not grown. It has sprung up between the stone slabs of the dungeon floor, and made the prison a conservatory. It has flourished in poverty until the inhabitant of the palace has envied. It has lived in the flames of martyrdom, and made the tongue sing when almost all beside was charred and blackened. It is a joy that lives in the fountains of the great deep of the soul. So much for the joy of Christ being an inward one. Let us now go more into particulars, and see what was the nature of this inward joy, or the different channels in which it flowed.

1. I observe that it was the joy of communion. Our Saviour ever had an abiding sense of His Fathers nearness, and deep beyond all description, must have been the fellowship between them.

2. Christs joy was also the joy of realized and returned love, Communion is more a positive act, this an experience. Christ felt His Fathers love. This

He declares--The Father loveth the Son. Christ loved the Father. This also He declared--I love the Father. Now a realized and returned love can only result in joy. I was standing on a tongue of land, or rather rocks, with a river on either side of me. Both rivers could be traced for some way back. They came from almost opposite directions. Both of them came leaping and roaring along channels filled with great boulder stones. Both of them were beautiful to a degree. For many a mile they had each run their lovely course, gradually nearing, until at last their streams met at the foot of the rock on which I stood. The place was called the meeting of the waters, and marvellous was the waters music. The two streams embraced, and seemed for a moment or two to dance for very glee, and then blending, ran off no longer separate but one. So I thought I have in this division of my subject the meeting of the waters. The one stream is called the Father loveth He. The other stream is called I love the Father. Both are exquisitely lovely. Both are born from above. One flows from the mountain of the Fathers house on high; the other from the Rock of Ages. They meet in our subject, and the music of the meeting of the waters is joy. A heart beloved and a heart loving must be a heart of joy. This joy was Christs This joy may be, should be, must be ours. The same stream of love that flowed from the Father to the Son, flows from the Father to us.

3. It was also the joy of complete surrender. What would have been a source of sorrow to most, casts a bright gleam of sunshine into the heart of the Man of Sorrows. How is it so? By what process does He extract matter for joy from seeming want of success--a bitter cup to the lips of most? The answer you have in His own words, Even so Father. Yes, this was enough for the soul perfectly surrendered. It was the Fathers will that so it should be, and therefore it being so, was the Sons joy. Would to God we knew more of this joy of perfect and complete surrender. It is our will clashing with our Fathers will that gives disquiet. Were our will but one with His, it would be utterly impossible for us ever to be anything else than serene, calm, and happy.

4. It was the joy of one who could look back upon a life work finished. In the fourth verse of this chapter our Saviour says, I have finished the work which Thou gavest Me to do. Yet once more.

5. It was the joy of approaching glory. How clearly does this shine out in the first few words of our text, and now come I to Thee. I to Thee!

Ah, here is joy indeed. Christs own joy is indeed ours in this respect. His heaven is our heaven--His home our home.

II. THE MEASURE IN WHICH CHRIST DESIRES HIS SAINTS TO POSSESS THIS JOY. Fulfilled. What an expressive word have we here! Full to the overflow--filled to the utmost capacity. This is the measure of joy Christ wishes for His disciples. They already possessed it in some degree, but He wished them to have it in a far larger; like a sacred flood until it overflows all banks, and eddies into every nook and cranny of the soul. How are we to obtain this inward bliss? Our text tells us. These things I speak that they might have My joy. It is the word of Jesus that gives this joy. No looking into our own hearts or inspection of our own feelings will avail. That will but empty us. And oh how necessary it is that we should be filled. A very simple illustration will show the necessity. Take a bottle but half full of water, and placing your hand over its mouth, shake it. See how the water rushes from end to end as you move it. There is a turmoil within at the slightest motion. Why? Because it is only half full. Now fill it until you cannot add another drop. Shake it--all is still within. Turn it upside down--all is quiet. Why is this? Because it isquite full, and therefore no outside motion affects it. (A. G. Brown.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 17:13-19. These things I speak in the world — That is, before I leave the world; that they might have my joy fulfilled in themselves — I offer this prayer in behalf of my apostles, with this intention; that being heard for them, they may receive all the endowments necessary to qualify them for converting the world, and be filled with my joy, the great joy I have in being the means of saving mankind. I have given them thy word, &c. — I have omitted nothing that on my part was necessary to fit them for converting the world, and partaking of my joy. And — Though they are indeed the greatest friends and benefactors of the human race, yet the world hath hated them — And will be sure to persecute them with the utmost violence; because they are not of the world — Are neither influenced by the principles, nor conformed to the spirit or conduct, of carnal men; even as I am not of the world — In which respects they resemble me. I pray not that thou shouldest take them out of the world — As if he had said, Although these persecutions, which shall befall them, are another great reason why I offer up this prayer for them; nevertheless, my meaning is not that, on account of these difficulties, thou shouldest immediately remove them out of the world by death; but that thou shouldest keep them from the evil which is in the world, or rather, from the evil one, as απο του πονηρου properly signifies, that is, from the influence of his subtlety and power; from being taken in the snares he will lay for them, deceived by his wiles, or led into sin by his temptations. They are not of the world, &c. — This sentiment he repeats, as reflecting with great pleasure on their being separated from the world, both in their dispositions and actions; and on their resembling himself in this respect; and hence he was the more solicitous that, after his departure, they might be preserved blameless, and therefore prays as in the following words, Sanctify them through thy truth — Consecrate them to their office, and perfect them in holiness, by the instrumentality of thy truth, accompanied by thy grace. Thy word is truth — Thy gospel, which they are to preach, is the great system of sanctifying truth, whereby real holiness is ever to be promoted: and may these my apostles experience more and more of its vital energy on their own souls, to qualify them more fully for the office of dispensing it to others. As thou hast sent me into the world — To be the messenger of this grace; even so have I sent them — Namely, on the same errand, to publish and proclaim what they have learned of me. And for their sakes — As well as for the salvation of all that do or shall believe in me; I sanctify myself — I set myself apart, as an offering holy to thee. Or, I devote myself as a victim to be sacrificed; that they also might be sanctified through the truth — That, taught by my example, and animated by my dying love, they may be fully fitted for, and wholly devoted to, their important work. To sanctify, signifies, in general, to set apart to some appropriate use; and is used with peculiar propriety with reference to a sacrifice, which seems to be the sense in which our Lord applies it to himself in this verse.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Joh 17:13. Δὲ, but) In antithesis to, I was with them. He now saith, I come to Thee.—λαλῶ, I speak) Without doubt the disciples were hearing Him whilst He was speaking.—ἐν τῷ κόσμῳ, in the world) already now, before My departure.—ἔχωσι, that they may have) whilst I teach them and pray for them.—τὴν χαρὰν τὴν ἐμὴν, My joy) ch. Joh 15:11, note [“the joy which I have at My departure to the Father, a joy flowing from love”].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 17:13 . As He Himself goes to the Father, He utters this petition aloud, and while yet with the disciples ταῦτα λαλῶ ἐν τῷ κόσμῳ that they might recognise that the power of God was engaged for their protection, and might thus have repeated and perfected in themselves the same joy with which Christ had overcome all the trials and fears of life. Cf. Joh 15:11 , Joh 16:24 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

I speak in the world, that they might have my joy fulfilled in themselves--that is, Such a strain befits rather the upper sanctuary than the scene of conflict; but I speak so "in the world," that My joy, the joy I experience in knowing that such intercessions are to be made for them by their absent Lord, may be tasted by those who now hear them, and by all who shall hereafter read the record of them,

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. My joy fulfilled in themselves.] See Clarke on Joh 15:11.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. And these things I speak in the world. Here Christ shows that the reason why he was so earnest in praying for his disciples was, not that he was anxious about their future condition, but rather to provide a remedy for their anxiety. We know how prone our minds are to seek external aids; and if these present themselves, we eagerly seize them, and do not easily suffer ourselves to be torn from them. Christ, therefore, prays to his Father in the presence of his disciples, not because he needed any words, but to remove from them all doubt. I speak in the world, says he; that is, within their hearing, or, in their presence, that their minds may be calm; for their salvation already was in no danger, having been placed by Christ in the hands of God.

That they may have my joy fulfilled. He calls it HIS joy, because it was necessary that the disciples should obtain it from him; or, if you choose to express it more briefly, he calls it his, because he is the Author, Cause, and Pledge of it; for in us there is nothing but alarm and uneasiness, but in Christ alone there is peace and joy.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) And now I come to thee.—Comp. the first words of Joh_17:12, with which these are in contrast.

And these things I speak in the world.—The thought is that He is about to leave them, and that He utters this prayer in their hearing (comp. Joh_11:42) that they may have the support of knowing that He who had kept them while with them, had solemnly committed them to His Father’s care. The prayer itself was a lesson, and this thought is to be remembered in the interpretation of it.

That they might have my joy fulfilled in themselves.—Comp. Notes on Joh_15:11; Joh_16:24. The joy here thought of is that which supported Him in all the sorrow and loneliness of His work on earth, and came from the never-failing source of the Father’s presence with Him. (Comp. Note on Joh_16:32.) He would have them fulfilled with the abundance of this joy.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. And now come I] Better, But now I come. The conjunction introduces a contrast. Hitherto Christ has been with them watching over them; ‘but now’ it is so no longer.

that they might] Better, that they may. Christ is praying aloud in order that His words may comfort them when they remember that He Himself consigned them to His Father’s keeping. Comp. Joh_11:42.

my joy] Literally, the joy that is Mine: see on Joh_14:27 and Joh_15:11.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And now come I to thee,.... As in Joh 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.

Ver. 13. And these things I speak in the world] Not for his own or his Father’s sake, but for the comfort of his disciples; to cure them of their anxiety and anguish, when they heard him praying and providing such things for them. For this also it was, that he prayed thus in their presence (when at other times he went apart), for their consolation doubtless and instruction. Mr Bradford, martyr, when he shifted himself in a clean shirt made for his burning, he made such a prayer of the wedding garment, that some of those that were present were in such great admiration, that their eyes were as truly occupied in looking on him as their ears gave place to hear his prayer.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

My joy fulfilled ... - See the notes at Joh 15:11. The expression “my joy here probably refers to the joy of the apostles respecting the Saviour - the joy which would result from his resurrection, ascension, and intercession in heaven.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He speaketh still in the present tense. These words were not fulfilled six weeks after this, for he conversed with his disciples forty days after his resurrection, Act 1:3; but Christ was now shortly coming, therefore he saith, I come. And, saith he, while I am in the world, I speak these things; I put up this prayer, that the joy of my people may not be diminished by my going from them, but that when they can no longer (as hitherto) rejoice in my bodily presence with them, they may yet rejoice that I am ascended to my Father, that they stand commended to the care of thee, my Father, by this my last prayer.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Now come I to thee—The world is far behind; the agony is past; he stands upon the mount of God, approaching his Father’s smiling face. But all this is upon a conceptual standpoint; for he immediately adds, These things I speak in the world. Why speak them in the world? The words immediately following explain: that his apostles might hear; that one apostle might record; so that their joy, and the joy of the future Church, whom they represent, may be fulfilled.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But now come I to thee. So that the condition, the shielding protection of my love is removed, thou, O my Father, must be their Sun and Shield. And these things I am uttering in the world; uttering, i.e. in their hearing before my last step is taken, and perhaps in the very midst of the machinations which are going on against me. That they might have the joy that is mine fulfilled, fully unfolded and completed, inthemselves. By overhearing the high-priestly prayer, they would be assured of the Divine guardianship, and would receive the transfer of even his joy as well as of his peace. They would find the higher joy also of the return of their Lord to the bosom of the Father. Christ has taught his disciples to desire such joy and peace as he found on the night of the Passion.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In the world - That is, before I leave the world. My joy - The joy I feel at going to the Father.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

world

Greek, "kosmos", means "mankind".

(See Scofield Mat 4:8).

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

In these words our Saviour declares the great reason why he did at this time so publicly and solemnly pray for his disciples; it was to fill them with joy and comfort, that their joy might not be diminished by Christ’s departure, but rather increased by the coming of the Comforter: That they may have my joy fulfilled in them: that is, the joy which they take in me, and the joy which they have from me.

There is a double care which Christ takes of his people; namely, a care of their graces, and a care of their joy and comfort; how solicitious was he to leave his disciples joyful before he departed from them! He delights to see his people cheerful; and he knows of what great use spiritual joy is in the Christian’s course, both to enable us for doing, and to fit us for suffering.

Learn hence, 1. That Christ is the author and orignal of the joy of his people: My joy.

2. That it is Christ’s will and desire, that his people might be full of holy joy: That my joy may be fulfilled in them.

3. That the great end of Christ’s prayer and intercession was, and is, that his peoples’ heart may be full of joy: These things I speak in the world, that they might have my joy fulfilled in themselves.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

13. νῦν δέ. But now. Hitherto He has been with them to guard them, but now He is going away: and He is praying thus aloud in order that His words may comfort them when they remember that before He went He consigned them to His Father’s keeping. Comp. Joh 11:42. For τ. χαρὰν τ. ἐμήν see on Joh 8:31.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13.] νῦν δέ; opposed to ὅτε ἤμην ver. 12, implying, ‘But I shall be here to keep them no more. And therefore I pray this prayer in their hearing, that’ &c.

On ἡ χ. ἡ ἐμή see ch. 15:11; 16:24; also the reference to these words in 1Jn 1:4.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. νῦν δὲ πρὸς σὲ ἔρχομαι, repeated from v. 11; cf. 14:12.

καὶ ταῦτα λαλῶ, “And I say these things,” viz. “I say them aloud,” for λαλῶ implies this.

ἐν τῷ κόσμῳ, sc. before my departure.

ἵνα ἔχωσιν κτλ. The prayer was spoken aloud, so that the apostles might overhear His intercessions for them, and hearing might rejoice. See on 11:42, where Jesus is represented, in the rec. text, as having said explicitly that some words of His thanksgiving were uttered διὰ τὸν ὄχλον.

τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην ἐν ἑαυτοῖς. This is a phrase several times repeated in Jn.; see on 15:11, 16:24. To hear Jesus rejoice when speaking in prayer of the faithfulness of His chosen friends would awaken in them feelings of joy, which would be His joy “fulfilled in them.”

For ἑαυτοῖς (אABNW), the rec. has αὐτοῖς (probably from the next line).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.