While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

While I was with them, I kept them in thy name which thou hast given me: and I guarded them, and not one of them perished, but the son of perdition; that the scripture might be fulfilled.

When I was with them I kept them in thy name; those thou hast given me I have guarded, and not one of them has perished, but the son of perdition, that the scripture might be fulfilled.

when I was with them in the world, I was keeping them in Thy name; those whom Thou hast given to me I did guard, and none of them was destroyed, except the son of the destruction, that the Writing may be fulfilled.

While I was with them in the world, I kept them in your name: those that you gave me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

While I was with them, I kept them true to Thy name - the name Thou hast given me to bear - and I kept watch over them, and not one of them is lost but only he who is doomed to destruction - that the Scripture may be fulfilled.

While I was with them I kept them safe in your name which you have given to me: I took care of them and not one of them has come to destruction, but only the son of destruction, so that the Writings might come true.

While I was with them, I preserved them in your name. I have guarded those whom you have given to me, and not one of them is lost, except the son of perdition, so that the Scripture may be fulfilled.

Whilst I was with them, I kept them by that revelation, and I have guarded them; and not one of them has been lost, except that lost soul – in fulfillment of scripture.

While I was with them in the world. Christ says that he hath kept them in the name of his Father; for he represents himself to be only a servant, who did nothing but by the power, and under the protection, of God. He means, therefore, that it were most unreasonable to suppose that they would now perish, as if by his departure the power of God had been extinguished or dead. But it may be thought very absurd that Christ surrenders to God the office of keeping them, as if, after having finished the course of his life, he ceased to be the guardian of his people. The reply is obvious. He speaks here of visible guardianship only which ended at the death of Christ; for, while he dwelt on earth, he needed not to borrow power from another, in order to keep his disciples; but all this relates to the person of the Mediator, who appeared, for a time, under the form of a servant. But now he bids the disciples, as soon as they have begun to be deprived of the external aid, to raise their eyes direct towards heaven. Hence we infer that Christ keeps believers in the present day not less than he formerly did, but in a different manner, because Divine majesty is openly displayed in him. Whom thou hast given me. He again employs the same argument, that it would be highly unbecoming that the Father should reject those whom his Son, by his command, has kept to the very close of his ministry; as if he had said, "What thou didst commit to me I have faithfully executed, and I took care that nothing was lost in my hands; and when thou now receivest what thou hadst intrusted to me, it belongs to thee to see that it continue to be safe and sound." But the son of perdition. Judas is excepted, and not without reason; for, though he was not one of the elect and of the true flock of God, yet the dignity of his office gave him the appearance of it; and, indeed, no one would have formed a different opinion of him, so long as he held that exalted rank. Tried by the rules of grammar, [1] the exception is incorrect; but if we examine the matter narrowly, it was necessary that Christ should speak thus, in accommodation to the ordinary opinion of men. But, that no one might think that the eternal election of God was overturned by the damnation of Judas, he immediately added, that he was the son of perdition By these words Christ means that his ruin, which took place suddenly before the eyes of men, had been known to God long before; for the son of perdition, according to the Hebrew idiom, denotes a man who is ruined, or devoted to destruction. That the Scripture might be fulfilled. This relates to the former clause. Judas fell, that the Scripture might be fulfilled But it would be a most unfounded argument, if any one were to infer from this, that the revolt of Judas ought to be ascribed to God rather than to himself; because the prediction laid him under a nccesslty. For the course of events ought not to be ascribed to prophecies, because it was predicted in them; and, indeed, the prophets threaten nothing but what would have happened, though they had not spoken of it. It is not in the prophecies, therefore, that we must go to seek the cause of events. I acknowledge, indeed, that nothing happens but what has been appointed by God; but the only question now is, Do those things which it has foretold, or predicted, lay men under a necessity? which I have already demonstrated to be false. Nor was it the design of Christ to transfer to Scripture the cause of the ruin of Judas, but he only intended to take away the occasion of stumbling, which might shake weak minds. [2] Now the method of removing it is, by showing that the Spirit of God had long ago testified that such an event would happen; for we commonly startle at what is new and sudden. This is a highly useful admonition, and admits of extensive application. For how comes it that in our own day, the greater part of men give way on account of offences, but because they do not remember the testimonies of Scripture, by which God has abundantly fortified his people, having foretold early all the evils and distresses which would come before their eyes?

Footnotes

1 - "Selon la reigle tie grammaire."

2 - "Les consciences infirmes;" -- "weak consciences."

While I was with them in the world - While I was engaged with them among other men - surrounded by the people and the temptations of the world. Jesus had now finished his work among the men of the world, and was performing his last offices with his disciples.
I kept them - By my example, instructions, and miracles. I preserved them from apostasy.
In thy name - In the knowledge and worship of thee. See John 17:6-11.
Those that thou gavest me - The word "gavest" is evidently used by the Saviour to denote not only to give to him to be his real followers, but also as apostles. It is used here, probably, in the sense of giving as apostles. God had so ordered it by his providence that they had been given to him to be his apostles and followers; but the terms "thou gavest me" do not of necessity prove that they were true believers. Of Judas Jesus knew that he was a deceiver and a devil, John 6:70; "Have not I chosen you twelve, and one of you is a devil?" Judas is there represented as having been chosen by the Saviour to the apostleship, and this is equivalent to saying that he was given to him for this work; yet at the same time he knew his character, and understood that he had never been renewed.
None of them - None of those chosen to the apostolic office.
But the son of perdition - See the notes at Matthew 1:1. The term son was given by the Hebrews to those who possessed the character described by the word or name following. Thus, sons of Belial - those who possessed his character; children of wisdom those who were wise, Matthew 11:19. Thus Judas is called a son of perdition because he had the character of a destroyer. He was a traitor and a murderer. And this shows that he who knew the heart regarded his character as that of a wicked man one whose appropriate name was that of a son of perdition.
That the scripture - See the notes at John 13:18. Compare Psalm 12:9.

I kept them in thy name - In thy doctrine and truth.
But the son of perdition - So we find that Judas, whom all account to have been lost, and whose case at best is extremely dubious, was first given by God to Christ? But why was he lost? Because, says St. Augustin, he would not be saved: and he farther adds, After the commission of his crime, he might have returned to God and have found mercy. Aug. Serm. 125; n. 5; Psalm 146:1-10. n. 20; Ser. 352, n. 8; and in Psalm 108:1-13. See Calmet, who remarks: Judas only became the son of perdition because of his wilful malice, his abuse of the grace and instructions of Christ, and was condemned through his own avarice, perfidy, insensibility, and despair. In behalf of the mere possibility of the salvation of Judas, see the observations at the end of Acts 1 (note).
Perdition or destruction is personified; and Judas is represented as being her son, i.e. one of the worst of men - one whose crime appears to have been an attempt to destroy, not only the Savior of the world, but also the whole human race. And all this he was capable of through the love of money! How many of those who are termed creditable persons in the world have acted his crime over a thousand times! To Judas and to all his brethren, who sell God and their souls for money, and who frequently go out of this world by a violent voluntary death, we may apply those burning words of Mr. Blair, with very little alteration:
"O cursed lust of gold! when for thy sake
The wretch throws up his interest in both worlds,
First hanged in this, then damned in that to come."
That the scripture might be fulfilled - Or, Thus the scripture is fulfilled: see Psalm 41:9; Psalm 109:8; compared with Acts 1:20. Thus the traitorous conduct of Judas has been represented and illustrated by that of Ahitophel, and the rebellion of Absalom against his father David. Thus what was spoken concerning them was also fulfilled in Judas: to him therefore these scriptures are properly applied, though they were originally spoken concerning other traitors. Hence we plainly see that the treachery of Judas was not the effect of the prediction, for that related to a different case; but, as his was of the same nature with that of the others, to it the same scriptures were applicable.

While I was with them in the world,.... This does not imply that Christ was not in the world now, for he was; but signifies that he was just going out of it; and that his continuance in it was very short: nor that he was, and would be no longer with his disciples; for this is to be understood of his bodily, not of his spiritual presence; in which respect Christ is with his people whilst they are on earth, and they are with him when he is in heaven:
I kept them in thy name; by his Father's authority and power, in his doctrine:
those that thou gavest me I have kept; that is, those that were given him to be his apostles;
and none of them is lost; these he kept close to himself, and from the evil of the world, and from temporal and eternal ruin:
but the son of perdition; Judas, a child of Satan, whose name is Apollyon the destroyer, who was now about to betray his Lord and master; and was one that was appointed to eternal ruin and destruction, of which he was justly deserving; and which is no instance of the apostasy of saints, since though he was given to Christ as an apostle, yet not in eternal election, to be saved by him:
that the Scripture might be fulfilled; this respects either Christ's keeping of his people, and their final perseverance, whereby the Scriptures that speak of it are fulfilled; or rather the destruction of Judas, whereby such passages as speak of that, have their accomplishment, particularly Psalm 109:8; Some have thought that this only refers to the general sense of the Scriptures, both the law and prophets; that some are chosen to everlasting life, and others are appointed to wrath; that some are saved, and others lost; some sons of God, and others sons of perdition; but it rather seems to regard some particular passage or passages of Scripture relating to Judas, his character, condition and end, and which are very manifestly pointed at, in the psalm referred to;
"As for the servants whom I have given thee, there shall not one of them perish; for I will require them from among thy number.'' (2 Esdras 2:26)

I kept--guarded.
them in thy name--acting as Thy Representative on earth.
none of them is lost, but the son of perdition--It is not implied here that the son of perdition was one of those whom the Father had given to the Son, but rather the contrary (John 13:18) [WEBSTER and WILKINSON]. It is just as in Luke 4:26-27, where we are not to suppose that the woman of Sarepta (in Sidon) was one of the widows of Israel, nor Naaman the Syrian one of the lepers in Israel, though the language--the same as here--might seem to express it.
son of perdition--doomed to it (2-Thessalonians 2:3; Mark 14:21).

None of them is lost, but the son of perdition. God had given him twelve; he had kept them in the name of the Father, and only one was lost, Judas, the traitor, the son of perdition, which the Scripture had predicted. See Psalm 41:9.

Those whom thou hast given me I have guarded, and none of them is lost, but the son of perdition - So one even of them whom God had given him is lost. So far was even that decree from being unchangeable! That the Scripture might be fulfilled - That is, whereby the Scripture was fulfilled. The son of perdition signifies one that deservedly perishes; as a son of death, 2-Samuel 12:5; children of hell, Matthew 23:15, and children of wrath, Ephesians 2:3, signify persons justly obnoxious to death, hell, wrath. Psalm 109:8.