19. Et pro eis ego sanctifico 19. And for them do I sanctify meipsum: ut sint et ipsi myself: that they also may be sanctificati in veritate. sanctified in truth. 19. *And for them do I sanctify myself.* St. Aug. understands of the sanctification wherewith the Son of God sanctified the humanity He assumed. “Quando Verbum caro factum est, tunc sanctificavit se in se, id est hominem se in Verbo se, quia unus Christus Verbum et homo: propter sua vero membra dicit: et pro eis ego sanctifico meipsum, hoc est, ipsos in me, quoniam in me etiam ipsi sunt et ego. Ut sint et ipsi sanctificati in veritate. Quid est ‘et ipsi’ nisi quemadmodum ego.” (St. Aug. _in loc._). But the common opinion is that Christ speaks of the sacrifice of Himself which He was about to offer a few hours afterwards. In this view the meaning is: and for them do I set Myself apart, do I consecrate Myself as a victim, that they may be truly and efficaciously set apart and consecrated for the preaching of the Gospel. Thus while the word “sanctify” has in both clauses the same generic meaning of setting apart, there is yet a difference. Christ sets Himself apart, devotes Himself to death, that they may be consecrated in the fulness of grace for the work of the Apostleship. Christ sets Himself apart, but the Apostles are evidently to be set apart by the Father; that is to say, effectually fitted by the Father for the work to which Christ had already called them. *In truth.* (ἐν ἀληθείᾳ). The absence of the Greek article distinguishes this clause from that in verse 17. There the question is of “_the_ truth,” the word of God; here “in truth,” seems to be equivalent to truly, really—that they also may be truly sanctified. Compare 2 John 1; 3 John 1. 20. Non pro eis autem rogo 20. And not for them only do I tantum, sed et pro eis qui pray, but for them also who credituri sunt per verbum through their word shall eorum in me: believe in me: 20. Instead of *shall believe* the more probable Greek reading has the present tense, as if Christ looked upon the Church of the future as actually present. He now prays not alone for the Apostles, but for all who should believe through their preaching. There is direct reference to the Apostles and their converts, but the prayer of Christ included the successors of both. 21. Ut omnes unum sint, sicut 21. That they all may be one, tu Pater in me, et ego in te, as thou, Father, in me, and I ut et ipsi in nobis unum sint: in thee: that they also may be ut credat mundus quia tu me one in us: that the world may misisti. believe that thou hast sent me.