Bible Commentaries

Lifting up (επαρας — eparas). First aorist active participle of επαιρω — epairō old and common verb with οπταλμους — ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41.

Father (Πατερ — Pater). Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28; Luke 11:22, Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (John 17:1-5), for the disciples (John 17:6-19), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23).

Glorify thy Son (δοχασον σου τον υιον — doxason sou ton huion). First aorist active imperative of δοχαζω — doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω — doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” (ινα ο υιος δοχασηι σε — hina ho huios doxasēi se). Purpose clause with ινα — hina and the first aorist active subjunctive.

Authority over all flesh (εχουσιαν πασης σαρκος — exousian pasēs sarkos). Σαρκος — Sarkos is objective genitive. Stupendous claim impossible for a mere man to make. Made already in Matthew 11:27; Luke 10:22 (Q, the Logia of Jesus, our earliest known document about Jesus) and repeated in Matthew 28:18 after his resurrection.

That (ινα — hina). Secondary purpose with ινα δωσει — hina dōsei (future active indicative) carrying on the idea of ινα δοχασηι — hina doxasēi See John 13:34; John 17:21 for ινα κατωσ ινα — hina παν ο — kathōs παν ο — hina

Whatsoever (ο — pān ho). A peculiar classical Greek idiom, the collective use of the singular αυτοις — pān ho as in John 6:37, John 6:39 and ho in John 17:24 and the nominative absolute (nom. pendens) with autois (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653.

Should know (γινωσκωσιν — ginōskōsin). Present active subjunctive with ινα — hina (subject clause), “should keep on knowing.”

Even Jesus Christ (Ιησουν Χριστον — Iēsoun Christon). See John 1:17 for the only other place in John‘s Gospel where the words occur together. Coming here in the Lord‘s own prayer about himself they create difficulty, unless, as Westcott suggests, Χριστον — Christon be regarded as a predicate accusative, “Jesus as the Christ” (Messiah). Otherwise the words would seem to be John‘s parenthetical interpretation of the idea of Jesus. Lucke thinks that the solemnity of this occasion explains Jesus referring to himself in the third person. The knowledge of “the only true God” is through Jesus Christ (John 14:6-9).

I glorified thee on the earth (εγω σε εδοχασα επι της γης — egō se edoxasa epi tēs gēs). John 17:3 is parenthetical and so John 17:4 goes on after John 17:2. He had prayed for further glorification.

Having accomplished (τελειωσας — teleiōsas). First aorist active participle of τελειοω — teleioō old verb from τελειος — teleios (perfect). Used in John 4:34 by Jesus with το εργον — to ergon as here. That was Christ‘s “food” (βρωμα — brōma) and joy. Now as he faces death he has no sense of failure as some modern critics say, but rather fulness of attainment as in John 19:30 (τετελεσται — tetelestai). Christ does not die as a disappointed man, but as the successful messenger, apostle (απεστειλας — apesteilās John 17:3) of the Father to men.

Thou hast given (δεδωκας — dedōkas). Perfect active indicative of διδωμι — didōmi regarded as a permanent task.

With thine own self (παρα σεαυτωι — para seautōi). “By the side of thyself.” Jesus prays for full restoration to the pre-incarnate glory and fellowship (cf. John 1:1) enjoyed before the Incarnation (John 1:14). This is not just ideal pre-existence, but actual and conscious existence at the Father‘s side (παρα σοι — para soi with thee) “which I had” (ηι ειχον — hēi eichon imperfect active of εχω — echō I used to have, with attraction of case of ην — hēn to ηι — hēi because of δοχηι — doxēi), “before the world was” (προ του τον κοσμον ειναι — pro tou ton kosmon einai), “before the being as to the world” (cf. John 17:24). It is small wonder that those who deny or reject the deity of Jesus Christ have trouble with the Johannine authorship of this book and with the genuineness of these words. But even Harnack admits that the words here and in John 17:24 are “undoubtedly the reflection of the certainty with which Jesus himself spoke” (What Is Christianity, Engl. Tr., p. 132). But Paul, as clearly as John, believes in the actual pre-existence and deity of Jesus Christ (Philemon 2:5-11).

I manifested (επανερωσα — ephanerōsa). First aorist active indicative of πανεροω — phaneroō (from πανερος — phaneros manifest). Another word for claiming successful accomplishment of his task as in John 17:4 with εδοχασα — edoxasa and in John 17:26 with εγνωρισα — egnōrisa

Whom (ους — hous). Accusative case after εδωκας — edōkas not attracted to case of antecedent (αντρωποις — anthrōpois). Jesus regards the apostles as the Father‘s gift to him. Recall the night of prayer before he chose them.

They have kept (τετηρηκαν — tetērēkan). Perfect active indicative, late Koiné form for the third plural instead of the usual τετηρηκασιν — tetērēkasin Jesus claims loyalty and fidelity in these men with the one exception of Judas (John 17:12). He does not claim perfection for them, but they have at least held on to the message of the Father in spite of doubt and wavering (John 6:67-71; Matthew 16:15-20).

Now they know (νυν εγνωκαν — nun egnōkan). Perfect active indicative third plural like τετηρηκαν — tetērēkan above. They have come to know, not as fully as they felt (John 16:30), and yet in a real sense.

The words (τα ρηματα — ta rēmata). Plural, each word of God, as in John 3:34, and of Christ (John 5:47; John 6:63, John 6:68), while the singular (τον λογον σου — ton logon sou) in John 17:6, John 17:14 views God‘s message as a whole.

Knew (εγνωσαν — egnōsan). Second aorist active indicative of γινωσκω — ginōskō like ελαβον — elabon in contrast with εγνωκαν — egnōkan (perfect) in John 17:7. They definitely “received and recognized truly” (αλητως — alēthōs). There was comfort to Christ in this fact.

They believed (επιστευσαν — episteusan). Another aorist parallel with ελαβον — elabon and εγνωσαν — egnōsan The disciples believed in Christ‘s mission from the Father (John 6:69; Matthew 16:16). Note απεστειλας — apesteilas here as in John 17:3. Christ is God‘s

Apostle to man (Hebrews 3:1). This statement, like a solemn refrain (Του διδστ σενδ με — Thou didst send me), occurs five times in this prayer (John 17:8, John 17:18, John 17:21, John 17:23, John 17:25).

I pray (εγω ερωτω — egō erōtō). Request, not question, as in John 16:23.

Not for the world (ου περι του κοσμου — ou peri tou kosmou). Now at this point in the prayer Christ means. In John 17:19 Jesus does pray for the world (for future believers) that it may believe (John 17:21). God loves the whole world (John 3:16). Christ died for sinners (Romans 5:8) and prayed for sinners (Luke 23:34) and intercedes for sinners (1 John 2:1.; Romans 8:34; Hebrews 7:25).

For those whom (περι ων — peri hōn). A condensed and common Greek idiom for περι τουτων ους — peri toutōn hous with τουτων — toutōn (the demonstrative antecedent) omitted and the relative ους — hous attracted from the accusative ους — hous (object of δεδωκας — dedōkas) to the case (genitive) of the omitted antecedent.

Are (εστιν — estin). Singular number in the Greek (is), not the plural εισιν — eisin (are), emphasizing the unity of the whole as in John 16:15. “This no creature can say in reference to God” (Luther).

I am glorified in them (δεδοχασμαι εν αυτοις — dedoxasmai en autois). “I stand glorified (perfect passive indicative of δοχαζω — doxazō) in the disciples” (εν αυτοις — en autois), in spite of all their shortcomings and failings. There is comfort for us in this.

And these (και ουτοι — kai houtoi or αυτοι — autoi they). Note adversative use of και — kai (= but these).

I come (ερεομαι — erehomai). Futuristic present, “I am coming.” Cf. John 13:3; John 14:12; John 17:13. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew 28:20).

Holy Father (πατερ αγιε — pater hagie). Only here in the N.T., but see 1 John 2:20; Luke 1:49 for the holiness of God, a thoroughly Jewish conception. See John 6:69 where Peter calls Jesus ο αγιος του τεου — ho hagios tou theou For the word applied to saints see Acts 9:13. See John 17:25 for πατηρ δικαιε — patēr dikaie (Righteous Father).

Keep them (τηρησον αυτους — tērēson autous). First aorist (constative) active imperative of τηρεω — tēreō as now specially needing the Father‘s care with Jesus gone (urgency of the aorist tense in prayer).

Which (ωι — hōi). Locative case of the neuter relative singular, attracted from the accusative ο — ho to the case of the antecedent ονοματι — onomati (name).

That they may be one (ινα ωσιν εν — hina ōsin hen). Purpose clause with ινα — hina and the present active subjunctive of ειμι — eimi (that they may keep on being). Oneness of will and spirit (εν — hen neuter singular), not one person (εις — heis masculine singular) for which Christ does not pray. Each time Jesus uses εν — hen (John 17:11, John 17:21, John 17:22) and once, εις εν — eis hen “into one” (John 17:23). This is Christ‘s prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke 22:24; John 13:4-15). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (John 17:21).

I kept (ετηρουν — etēroun). Imperfect active of τηρεω — tēreō “I continued to keep.”

I guarded (επυλαχα — ephulaxa). First aorist (constative) active of πυλασσω — phulassō Christ was the sentinel (πυλαχ — phulax Acts 5:23) for them. Is he our sentinel now?

But the son of perdition (ει μη ο υιος της απωλειας — ei mē ho huios tēs apōleias). The very phrase for antichrist (2 Thessalonians 2:3). Note play on απωλετο — apōleto perished (second aorist middle indicative of απολλυμι — apollumi). It means the son marked by final loss, not annihilation, but meeting one‘s destiny (Acts 2:25). A sad and terrible exception (Mark 14:21).

The scripture (η γραπη — hē graphē). It is not clear whether this is John‘s own comment or the word of Jesus. Not in John 18:9. The Scripture referred to is probably Psalm 41:9 quoted in John 13:18 with the same formula ινα πληρωτηι — hina plērōthēi which see there.

That they may have my joy fulfilled in themselves (ινα εχωσιν την χαραν την εμην πεπληρωμενην εν εαυτοις — hina echōsin tēn charan tēn emēn peplērōmenēn en heautois). Purpose clause with present active subjunctive of εχω — echō “that they may keep on having Christ‘s joy in their faithfulness realized in themselves.” Πεπληρωμενην — Peplērōmenēn is the perfect passive participle of πληροω — plēroō in the predicate position. For the use of πληροω — plēroō with χαρα — chara (joy) see John 15:11; John 16:24; Philemon 2:2.

Not of the world (ουκ εκ του κοσμου — ouk ek tou kosmou). They are “in the world” (εν τωι κοσμωι — en tōi kosmōi John 17:13) still and Christ sends them “into the world” (εις τον κοσμον — eis ton kosmon John 17:18), but they must not be like the world nor get their spirit, standards, and message “out of the world,” else they can do the world no good. These John 17:14-19 picture the Master‘s ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change.

Shouldest take (αρηις — arēis). First aorist active subjunctive of αιρω — airō (liquid verb).

From the evil one (εκ του πονηρου — ek tou ponērou). Ablative case with εκ — ek but can mean the evil man, Satan, or the evil deed. See same ambiguity in Matthew 6:13. But in 1 John 5:18 ο πονηρος — ho ponēros is masculine (the evil one). Cf. Revelation 3:10.

Repetition of John 17:14 for emphasis.

Sanctify (αγιασον — hagiason). First aorist active imperative of αγιαζω — hagiazō To consecrate or set apart persons or things to God. See Exodus 28:41; Exodus 29:1, Exodus 29:36; Exodus 40:13. See Paul‘s prayer for the Thessalonians (1 Thessalonians 5:23). This is done in the sphere (εν — en) of truth (God‘s truth), God‘s Word (not human speculation, but God‘s message to us).

Sent I them (απεστειλα αυτους — apesteila autous). The very verb (αποστελλω — apostellō) used of the original commission of these men (Mark 3:14) and the special commission (Luke 9:2) and the renewal of the commission after the resurrection (John 20:21., both αποστελλω — apostellō and πεμπω — pempō here).

I sanctify myself (εγω αγιαζω εμαυτον — egō hagiazō emauton). To his holy ministry to which the Father “sanctified” (ηγιασεν — hēgiasen) him (John 10:36).

That they themselves also may be sanctified in truth (ινα ωσιν και αυτοι ηγιασμενοι εν αλητειαι — hina ōsin kai autoi hēgiasmenoi en alētheiāi). Purpose clause with ινα — hina and the periphrastic perfect passive subjunctive of αγιαζω — hagiazō (that they may remain sanctified). The act of Christ helps us, but by no means takes the place of personal consecration on the part of the believer. This high and holy prayer and act of Christ should shame any one who uses the livery of heaven to serve the devil in as does, alas, sometimes happen (2 Corinthians 11:13-15).

Through their word (δια του λογου αυτων — dia tou logou autōn). Through the agency of conversation and preaching, blessed privilege open to all believers thus to win men to Christ, but an agency sadly limited by the lives of those who speak in Christ‘s name.

That they also may be in us (ινα και αυτοι εν ημιν ωσιν — hina kai autoi en hēmin ōsin). Another purpose clause with ινα — hina and the present active subjunctive of ειμι — eimi The only possible way to have unity among believers is for all of them to find unity first with God in Christ.

That the world may believe (ινα ο κοσμος πιστευηι — hina ho kosmos pisteuēi). Another purpose clause with ινα — hina and the present active subjunctive of πιστευω — pisteuō “may keep on believing.” Beyond a doubt, strife, wrangling, division are a stumbling block to the outside world.

And the glory (καγω την δοχαν — kagō tēn doxan). Literally, “And I the glory,” with emphasis on “I.” It is the glory of the Incarnate Word (Bernard), cf. John 1:14; John 2:11, not the glory of the Eternal Word mentioned in John 17:24. Bengel says: Quanta majestas Christianorum! Then John 17:22 repeats the unity prayed for in John 17:21.

That they may be perfected into one (ινα ωσιν τετελειωμενοι εις εν — hina ōsin teteleiōmenoi eis hen). Purpose clause again with ινα — hina (nineteen times in this prayer, this the fifteenth) with the periphrastic perfect passive subjunctive of τελειοω — teleioō (John 17:4), permanent state, with εις εν — eis hen (into one) as the goal and final result.

That the world may know (ινα γινωσκηι — hina ginōskēi). Present active subjunctive of γινωσκω — ginōskō with ινα — hina like the present tense of πιστευω — pisteuō in John 17:21, “that the world may keep on knowing” with the same pregnant phrase “that thou me didst send” (οτι συ με απεστειλας — hoti su me apesteilas) as in John 17:8, John 17:25.

And lovedst them (και ηγαπησας αυτους — kai ēgapēsas autous). Timeless aorist, but love shown by sending Christ (John 3:16) and illustrated and proven by the way Christians love one another.

I will (τελω — thelō). Perfect identity of his will with that of the Father in “this moment of spiritual exaltation” (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mark 14:36).

Where I am (οπου ειμι εγω — hopou eimi egō). That is heaven, to be with Jesus (John 12:26; John 13:36; John 14:3; Romans 8:17; 2 Timothy 2:11.).

That they may behold (ινα τεωρωσιν — hina theōrōsin). Another purpose clause with ινα — hina and the present active subjunctive of τεωρεω — theōreō “that they may keep on beholding,” the endless joy of seeing Jesus “as he is” (1 John 3:2) in heaven.

Before the foundation of the world (προ καταβολης κοσμου — pro katabolēs kosmou). This same phrase in Ephesians 1:4; 1 Peter 1:20 and six other times we have καταβολη κοσμου — katabolē kosmou (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). Here we find the same pre-incarnate consciousness of Christ seen in John 17:5.

O righteous Father (Πατηρ δικαιε — Patēr dikaie). Nominative form with πατηρ — patēr used as vocative (cf. John 20:28), but vocative form δικαιε — dikaie Then the righteousness of God is appealed to like God‘s holiness in John 17:11.

The world (και ο κοσμος — kai ho kosmos). The translations usually slur over the και — kai as untranslatable in English. Westcott suggests “while” as a sort of correlative. It is quite possible that here και — kai is almost concessive like “though” and δε — de = yet: “though the world did not know thee, yet I knew thee, and these knew thee.” See Robertson, Grammar, p. 1182 for καιδεκαι — kai -και — de -kai and various other uses of kai in John‘s Gospel.

And will make it known (και γνωρισω — kai gnōrisō). Future active of γνωριζω — gnōrizō the perpetual mission of Christ through the Spirit (John 16:12, John 16:25; Matthew 28:20) as he himself has done heretofore (John 17:6).

Wherewith (εν — hen). Cognate accusative relative with ηγαπησας — ēgapēsas which has also the accusative of the person με — me (me).