None of them was lost in either soul or body except Judas, who was already lost as to his soul, though not irreparably; and who was soon to be irreparably lost both as to soul and body. But this loss of Judas was not to be ascribed to Christ, but took place _in order that_ (see above on xii. 37‐40) the Scripture (Ps. xl. 10) might be fulfilled. The Holy Ghost had predicted the ruin of Judas, because it was foreseen that this would certainly come about through the wretched Apostle’s own fault. In the words: “none of them is lost,” we think there is question of both the bodies and souls of the Apostles; for while it is generally admitted that Christ here claims to have guarded the _souls_ of the Apostles from spiritual ruin, John xviii. 8, 9, seems to prove, as we shall there show, that in the words before us Christ speaks of having guarded from harm their bodies also. 13. Nunc autem ad te venio: et 13. And now I come to thee: haec loquor in mundo, ut and these things I speak in habeant gaudium meum impletum the world, that they may have in semetipsis. my joy filled in themselves. 13. *These things* we refer to what Christ had already spoken in the hearing of the Apostles in this prayer to the Father; namely, that He should give them life eternal (verse 2); that He should be glorified with the Father (verse 5); and that in His absence the Father would watch over them, and keep them in His name (verse 11). *That they may have my joy filled* (made full) *in themselves*. “My joy” might mean the joy they had received from Christ, or the joy they felt _because_ of Christ; but we think the most probable and most natural meaning is: that they may have the joy which _I feel_ in going to the Father, made full in themselves. Before this time He had said to them: “If you loved Me, you would indeed _be glad_, because I go to the Father” (xiv. 28); and now He has spoken in this prayer of the glory which awaited Him, and of the care of the Father for the Apostles, in order that they may be reconciled to, and fully rejoice in, His departure to the Father. 14. Ego dedi eis sermonem 14. I have given them thy tuum, et mundus eos odio word, and the world hath hated habuit, quia non sunt de them, because they are not of mundo, sicut et ego non sum de the world; as I am not of the mundo. world. 14. *I have given them thy word, and the world hath hated them.* “I” (ἐγώ) is emphatic; I, Thy Son. This is a _fourth_ reason why the Father ought to watch over and guard the Apostles—the world hated them, and this because they had received the words of Christ, which are the words of the Father. Though _in_ the world, the Apostles were not _of_ the world, not imbued with its spirit, nor pandering to its tastes.