(17) Sanctify them through thy truth.--Better, in Thy truth. Truth was the sphere in which their sanctification was to take place. They had through Christ received the Father's word, which was truth, and had passed into a new region of life, separate from the world (John 17:6-8; John 17:14-16). He has prayed that the Father would preserve them in this, and now He prays further that the Father would in this new region of life set them apart for the work to which He had sent them (John 17:18).

The idea at the root of the word rendered "sanctify," is not holiness, but separation. It is opposed not to what is impure, but to what is common, and is constantly used in the Greek of the Old Testament for the consecration of persons and things to the service of God. Hence our Lord can use it of Himself in John 10:36, and in this context (John 17:19; these are the only places where it occurs in St. John's writings). He was Himself "set apart and sent into the world." He has to send them into the world in the same way (John 17:18, and John 10:36), and prays that they may be in the same way consecrated for their work. . . .

Verse 17. - Sanctify them; consecrate them (cf. John 10:36, of the sanctification of the Son by the Father to the work of effecting human redemption), separate them from the evil of the world, as for holy purposes. Devote them to the glorious cause. Let them be sacrifices on the altar. The ἁγιάζω, to sanctify, is not synonymous with καθαρίζω, to purify; α{γιος ισ not a contradiction of the defiled so much as of the purely natural, and involves the higher ends of grace (Exodus 29:1, 36; Exodus 40:13). The sanctification of the Old Testament is a ritual process effected by ceremonial observance; the sanctification of the New Testament is a spiritual process passing over heart and conscience and will, and is the work of the Divine Spirit. Meyer, Westcott, and others translate the next clause, in the truth, as the atmosphere in which the disciples dwell; but a large number of commentators, with Godet, take ἐν τῇ ἀληθείᾳ as equivalent to" by the aid of," with the instrumentality of, "the truth:" consecrate them, by revealing to them the reality, making known to them the truth. If they see the truth they will be discharged from the illusions of the world, the flesh, and the devil. (Luther takes ἐν τῇ ἀληθείᾳ adverbially, and as equivalent to "verily and indeed; but this cannot well be, seeing the article is present, and taking account of the subsequent definition of ἀληθεία, it becomes improbable.) But what is "truth"? what is the full expression of reality? how are we to know where to find it? Thy Logos (thy Word), the utterance of thy thought, is truth. If we can ever cognize what is the Divine thought about anything, we shall reach the absolute truth. What God troweth is truth per se. The Logos of God, the full, God-chosen utterance of the reality of truth, is the nearest approach to truth that we possess. This revelation of God is the closest correspondence with the reality. God sanctifies his children, consecrates them to the service of his kingdom by revealing the truth, by making known the otherwise transcendental facts of his kingdom. A long controversy has prevailed in the Church as to whether the Spirit's gracious operations are or are not limited by the operation of truth on the mind. Numerous assurances of the New Testament seem thus to limit the grace of God, or to measure it by the ordinary effect produced on the understanding by Divine truth; e.g. "Of his own will begat he us by the Word of truth;" the parable of the sower, and other Scriptures. But seeing that the regeneration, the conference of new and supernatural life, is set forth by images of resurrection and new creation, and as a purification of taste, bias, and desire, the gift of a new heart and right spirit, the voice of a heavenly sonship crying within us, "Abba, Father," and seeing that the ministration of the Spirit is variously directed and operative, and that there is shadowed forth an immediate work on the heart," back of consciousness" itself, and that the witness of the Spirit and the teaching and indwelling of the Holy Ghost are continually referred to, - we are loath to accept the dogma. The Spirit of God is not limited to the normal operations of the Word.

Parallel Commentaries ...


Sanctify
ἁγίασον (hagiason)
Verb - Aorist Imperative Active - 2nd Person Singular
Strong's 37: From hagios; to make holy, i.e. purify or consecrate; to venerate.

them
αὐτοὺς (autous)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

by
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τῇ (tē)
Article - Dative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

truth;
ἀληθείᾳ (alētheia)
Noun - Dative Feminine Singular
Strong's 225: From alethes; truth.

Your
σὸς (sos)
Personal / Possessive Pronoun - Nominative Masculine 2nd Person Singular
Strong's 4674: Yours, thy, thine. From su; thine.

word
λόγος (logos)
Noun - Nominative Masculine Singular
Strong's 3056: From lego; something said; by implication, a topic, also reasoning or motive; by extension, a computation; specially, the Divine Expression.

is
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

truth.
ἀλήθειά (alētheia)
Noun - Nominative Feminine Singular
Strong's 225: From alethes; truth.


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NT Gospels: John 17:17 Sanctify them in your truth (Jhn Jo Jn)