1. *These things*, we understand here of all that is comprised in the discourses just recorded (xiii. 31‐xvi. 33). Having completed His words of warning and consolation and love, Jesus now turns from teaching to prayer, from earth to heaven, from His children to His Father. *Glorify thy Son, that thy Son may glorify thee.* Christ, _as man_, prays to His Father; and the sense is: The time of My trial is come; do not desert Me, but glorify Me by exalting My humanity to a participation in the glory of the Divinity; that so, by My resurrection and ascension, I may give glory to Thee, by giving eternal life to all whom Thou hast given me(107) (verse 2). 2. (_a_) Sicut dedisti ei 2. As thou hast given him potestatem omnis carnis, ut power over all flesh, that he omne quod dedisti ei, det eis may give eternal life to all vitam aeternam. whom thou hast given him. 2. These words explain _how_ Christ will glorify the Father, namely, by giving eternal life to all whom the Father had given Him. *All flesh* is a Hebraism for all mankind (John i. 14); and by another Hebraism the nominative “omne” of the Vulgate is redundant, the sense being as in our English version. This verse we connect with the last clause of verse 1, and take the sense to be: That Thy Son may glorify Thee, _according as_ Thou hast given Him power over all men, _in order that_ in them He may glorify Thee. In other words, Christ prays that the Father may bring about His own glory, which He had in view in giving Christ power over all men. There are various other interpretations, but the above seems to us best, as it connects naturally with the preceding, and retains the ordinary signification of καθώς and ἵνα. This power over all men, Christ, as God, possessed from eternity, and as God‐man He obtained at His incarnation. Though He has power over all men, yet He does not give eternal life to all men, but only to those _whom God has given Him_ (vi. 37), because only these correspond with His grace. This is implied in Christ’s language here, for the words, “to all whom Thou has given Him,” explain the expression all flesh, and show that it is only in those who believe that the universal Power over “all flesh” is efficacious. 3. Haec est autem vita 3. Now this is eternal life: aeterna: ut cognoscant te, that they may know thee, the solum Deum verum, et quem only true God, and Jesus misisti Iesum Christum. Christ, whom thou hast sent.