6. This passage from verse 6‐19 refers primarily to the Apostles, as appears from verses 12 and 18; and Christ prayed specially for them because He was sending them into the world, the heralds of His Gospel (verse 18), the foundations upon which His earthly kingdom was to be reared (Eph. ii. 20). The sense is: I have manifested Thy name, Thy glory _effectually_ (He had manifested it to others, who refused to believe) to those whom Thou hast given Me to be My Apostles; they were Thine by election, &c. In this verse, as well as in verses 7 and 8, the correct reading is ἔδωκας (gavest), not δέδωκάς (hast given).(110) 7. Nunc cognoverunt quia 7. Now they have known that omnia, quae dedisti mihi: abs all things which thou hast te sunt: given me are from thee. 8. Quia verba quae dedisti 8. Because the words which mihi, dedi eis: et ipsi thou gavest me, I have given acceperunt, et cognoverunt to them: and they have vere quia a te exivi, et received them, and have known crediderunt quia tu me in very deed that I came out misisti. from thee, and they have believed that thou didst send me. 9. Ego pro eis rogo: non pro 9. I pray for them: I pray not mundo rogo, sed pro his quos for the world, but for them dedisti mihi, quia tui sunt: whom thou hast given me: because they are thine: 9. *I pray for them.* The pronouns are emphatic. For these men who on so many grounds are deserving of Thy grace and care, do I, to whom Thou gavest them, ask. But what does the Saviour of the world mean by saying that He does not pray for the world, He who on the cross prayed for the very men that crucified Him: “Father, forgive them, for they know not what they do”? (Luke xxiii. 34). Some reply that Christ speaks not of sufficient, but of efficacious prayer; but the true view is that He is speaking only of this particular prayer, in which He asks for the Apostles what the world was unfit and unwilling to receive (see verses 13, 17, 18). The fact, then, that He prays in this prayer, not for the Father’s enemies, but for those who belong to both the Father and Himself is put forward as a reason why He ought to be heard by the Father. *Because they are thine.* These words sum up this first reason, and we take them as depending upon the phrase: “I pray for them” at the commencement of the verse. 10. Et mea omnia tua sunt: et 10. And all my things are tua mea sunt: et clarificatus thine, and thine are mine: and sum in eis. I am glorified in them.