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??JOHN 17

JOHN 17

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4 NKJV NRSV TEV NJB
The Prayer of Jesus Jesus Prays for Himself Jesus' High Priestly Prayer Jesus Prays for His Disciples The Prayer of Jesus
17:1-5 17:1-5 17:1-5 17:1-5 17:1-23
  Jesus Prays for His Disciples      
17:6-19 17:6-19 17:6-19 17:6-8  
  Jesus Prays for All Believers   17:9-19  
17:20-26 17:20-26 17:20-24 17:20-23  
      17:24-26 17:24-26
    17:25-26    

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

CONTEXTUAL INSIGHTS TO VERSES 1-26

  1. Historical Setting
    1. This chapter is Jesus' High Priestly prayer (in a real sense this is part of Jesus' intercessory ministry, cf. Rom. 8:34; Heb. 7:27; 9:12,24-28; 1 John 2:1) for
      1. Himself (John 17:1-5)
      2. His disciples (John 17:6-19)
      3. future followers (John 17:20-26)
        It was given in an atmosphere of confidence, not resignation (cf. John 13:3 16:33).
    2. This is the longest recorded prayer of Jesus.
    3. This chapter is difficult to divide into subjects because the same motifs are mentioned over and over again, which is characteristic of John's writings. This is like a tapestry of recurrent patterns. The key words are "glory," "give," "know," "sent," "name," "the world," and "one."
    4. There is no mention of the Holy Spirit in this chapter. This is unusual because of His prominence in John14-16.
    5. John communicates theology through dailogue. There are over 27 times this literary technique occurs in the Gospel.
    6. Verses 1-5 are a communication between two persons of the Trinity. It is recorded for believers to clearly show the heart and character of both the Father and the Son! What a rare privilege!

  2. The relationship between Jesus and the Father (John 17:1-5)
    1. His hour had come, v. 1 (cf. John 12:20-23; 13:1)
    2. mutual glorification, v 1 (i.e., Calvary, John 7:39; 12:16,23,32)
    3. given authority over all mankind, v. 2 (cf. Dan. 7:13-14; Matt. 11:27; 28:18; Luke 10:22; John 3:35; Eph. 1:22; Col. 2:10)
    4. Jesus gives eternal life to the elect, v. 2 (cf. John 6:40; 10:28; 17:2,6,9,24; 1 John 2:25; 5:11,20)
    5. eternal life defined as knowing the One True God and His Son, v. 3 (cf. John 5:44; 1 Tim. 1:17; 6:15; Jude v. 25)
    6. the Father sent the Son, v. 3 (John 3:17,34; 5:36,38; 6:29,38,57; 7:29; 8:42; 10:36; 11:42; 17:3,8,18,21,23,25; 20:21)
    7. accomplished His task, v. 4
      1. revelation (v. 7-8)
      2. redemption
      3. example
    8. Jesus' pre-existence, vv. 5,24 (John 1:1; 8:58)

  3. The relationship between Jesus, the Father, and believers (John 17:6-19)
    1. they are elect, vv. 6,9,24
    2. they belong to both the Father and Jesus, v. 6
    3. they are obedient to the gospel, v. 6
    4. they have understanding that Jesus is from the Father, vv. 7,8
    5. Jesus prays for them but not the world of unbelievers, v. 9 (cf. Rom. 8:34; Heb. 7:25; 9:24)
    6. all things have been given to Jesus, vv. 2,10 (cf. John 16:15; Matt. 28:18; Dan. 7:13-14
    7. Jesus glorified in His followers, v. 10
    8. Jesus asked the Father to keep them in His name, vv. 11,15
    9. they may be one, as Jesus and the Father are one, vv. 11,21-22
    10. Jesus kept and guarded believers ,vv. 12,15
    11. they might have the same joy that Jesus had, v. 13; 15:11
    12. they will be hated by the world as Jesus was hated, v. 14; 15:18-19
    13. they are not of the world, vvv. 14,16
    14. Jesus asked that the Father sanctify them in truth, vv. 17,19; (cf. 1 John 3:16)
    15. Jesus sends them into the world on mission as the Father had sent Him, v. 18 (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8)

  4. The relationship of the Triune God with future believers, John 17:20-26
    1. current believers come through the witness of former believers who communicate the word of God, v. 20
    2. the Trinity's ultimate desire is that the unity between them be enjoyed by Jesus' followers, vv. 11,21,22,23
    3. the revelation of unity to the world discloses Jesus' "sentness," v. 21 (cf. John 17:3,8,18,23,25; 3:17; 5:36,38; 6:29,38,57; 7:29; 8:42; 10:3-6; 11:42; 20:21)
    4. believers share the glory the Father gave to His Son, v. 22
    5. the father loves them as He loved His Son, v. 23
    6. Jesus desires believers to be with Him and observe His eternal glory, v. 24
    7. Jesus' pre-existence, vv. 24,25; 8:58
    8. Jesus reveals the Father to believers, vv. 25-26 (cf. John 1:14; Col. 1:15-20)
    9. the love the Father has with the Son is shared with believers, v. 26

  5. The term "glory" in John
    1. There are over 25 Hebrew words translated by the Greek term doxa in the Septuagint (LXX). The major OT term is kabod, which meant "different," "weight," "heaviness," "worthiness," "reputation," "honor," or "brightness/splendor." See SPECIAL TOPIC: Glory (kabod, OT)
    2. The Greek term doxa comes from the VERB "to think" in the sense of reputation.
    3. There are many different connotations of this word in John
      1. divine glory (cf. John 17:5,24; 1:14; 12:41; 12:16)
      2. the revelation of the Father by Jesus' signs, teachings, and Passion Week works (cf. John 17:4,10,22; 1:14; 2:11; 7:18; 11:4,40)
      3. specifically the cross (cf. John 17:1,4; 7:39; 12:23; 13:31-32)

        "There is obviously some fluidity between these usages. The central truth is that the invisible God is revealed in a human (i.e., Jesus Christ, cf. Col. 1:15) by His words and acts.

WORD AND PHRASE STUDY

NASB (UPDATED TEXT: 17:1-5
 1Jesus spoke these things; and lifting up His eyes to heaven, He said, "Father, the hour has come; glorify Your Son, that the Son may glorify You, 2even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life. 3This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. 4I glorified You on the earth, having accomplished the work which You have given Me to do. 5Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was."

17:1 "Jesus spoke these things" This must refer to the upper room discourses of John 13-16.

▣ "lifting up His eyes to heaven" This was the common Jewish posture for prayer: hands, head, and open eyes lifted toward heaven as if in conversation with God (cf. John 11:41; Mark 7:34; Luke 18:13; Ps. 123:1). Jesus prayed often. This can clearly be documented from the Gospel of Luke, cf. Luke 3:21; 5:16; 6:12; 9:18, 28; 11:1; 22:41-45; 23:34.

▣ "Father" Jesus commonly addressed Deity by this term (cf. John 11:41; 12:27,28; Matt. 11:25-27; Luke 22:42; 23:34). Jesus spoke Aramaic. Jesus' Aramaic term was Abba, which is what a child used for his father at home, "Daddy" (cf. Mark 14:36). This must have shocked and offended Jesus' non-disciples!

SPECIAL TOPIC: FATHERHOOD OF GOD

▣ "the hour has come" This shows that Jesus knew the purpose and timing of His ministry (cf. John 2:4; 7:6,8,30; 8:20; 12:23; 13:1). He was not overtaken by unknown circumstances. See note at John 2:4.

SPECIAL TOPIC: THE HOUR

▣ "glorify Your Son" This is an AORIST ACTIVE IMPERATIVE. Jesus always refers to His death in similar terms in John (cf. John 17:4; 7:39; 12:23; 13:31-32). This term also relates to Jesus' pre-existent deity (cf. John 1:14 and John 17:5,24). Jesus' actions glorified the Father. There was a reciprocity! See note at John 1:14 and Contextual Insights, C.

For "Son" see SPECIAL TOPIC: THE SON OF GOD.

There is manuscript variant related to "Son."

  1. Son with the ARTICLE occurs in MSS P60, א, B, C*, W
  2. Son with the GENITIVE PRONOUN occurs in MSS A, D, C2

The UBS4 gives form #1 a "B" rating (almost certain).

17:2 "authority over all flesh" This is an awesome statement by a peasant carpenter (cf. John 3:35; 5:27; Matt. 11:27; 28:18; Luke 10:22).

The term "authority" (exousia) is the same one used in John 1:12; 5:27; 19:10,11. It can be translated "legal right," "authority," or "power."

The phrase "all flesh" is SINGULAR (a Hebrew idiom referring to mankind, cf. Gen. 6:12; Ps. 65:2; 145:21; Isa. 40:5; 66:23; Joel 2:28). See G. B. Caird, The Language and Imagery of the Bible

SPECIAL TOPIC: AUTHORITY (exousia)

SPECIAL TOPIC: FLESH (sarx)

▣ "to all whom You have given Him" The term "all whom" is NEUTER and SINGULAR (cf. John 7,24), which focuses on disciples, the body of Christ, not individuals! The VERB is PERFECT ACTIVE INDICATIVE which speaks of an enduring gift! This phrase affirms foreknowledge ( SPECIAL TOPIC: FOREKNOWLEDGE) and election (cf. John 17:6,9,12,24; 6:37, 39; Rom. 8:29-30; Eph. 1:3-14).

  1. in the OT election was for service
  2. in the NT it is used of a spiritual, secure, and eternal salvation
  3. NT believers are also called to service

Election is not the only divine act, but must be covenantally linked to human responsibility ( SPECIAL TOPIC: COVENANT. It is not focused on death, but on life! Believers are chosen for "holiness" (cf. Eph. 1:4; 2:10), not for a privileged standing. This phrase should not be understood as the Father giving some humans to Jesus and not others.

SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE

SPECIAL TOPIC: HE CHOSE US

▣ "He may give eternal life" Only God possesses eternal life. Eternal life is a gift from God through Christ to believers only (AORIST ACTIVE SUBJUNCTIVE, cf. John 5:21,26; 6:40,47; 10:28; Rom. 6:23; Eph. 2:8; 1 John 2:25; 5:11).

Zoē means "God's life," "New Age life," or "resurrection life." It is not primarily quantity, but quality (cf. John 10:10).

SPECIAL TOPIC: ETERNAL

SPECIAL TOPIC: LIFE (zoē)

17:3 "This is eternal life" This is a definition of "eternal life" inserted by John. This verse shows the two major truths of Christianity:

  1. monotheism (cf. Deut. 6:4-6)
  2. Jesus as the Davidic Messiah (cf. 2 Samuel 7; 1 Chronicles 17)

This "eternal life" is not something reserved for the future but available now in Jesus Christ. The Kingdom was inaugurated in Him.

SPECIAL TOPIC: THE KINGDOM OF GOD

▣ "that they may know You" This is a PRESENT ACTIVE SUBJUNCTIVE. This does not refer only to cognitive knowledge about God, although there is biblical truth to be affirmed, but is used in the Semitic sense of personal relationship (i.e., Gen. 4:1; Jer. 1:5). Therefore, the truth is that Jesus is the Messiah, the full and complete revelation of the one true God (cf. John 1:12,14; Col. 1:15; Heb. 1:3), and that individuals must repent, believe, receive, obey, and persevere in Him.

SPECIAL TOPIC: KNOW

SPECIAL TOPIC: THE GOSPEL

▣ "the only true God" Israel was unique in the ANE in its assertion of the existence of one and only one God (cf. Exod. 8:10; 9:14; Deut. 4:35,39; 6:4; 33:26; 1 Sam. 2:2; 2 Sam. 7:22; 1 Kgs. 8:23; Isa. 37:20; 44:6,8; 45:6-7,14,18,21,22; 46:9; John 5:44; 1 Cor. 8:4,6; 1 Tim. 1:17; 2:5; 6:15; Jude v. 25).

In fairness it must be said that the OT presentation of God's uniqueness and oneness is set against the backdrop of the Ancient Near Eastern's worldview of many spiritual beings. There is only one God, but other spiritual beings (cf. Exod. 15:11; Deut. 3:24; Ps. 86:8; 89:6).

In a sense some OT passages reflect henotheism (many gods [elohim; see SPECIAL TOPIC: NAMES FOR DEITY, C. #4], but only one God for Israel). Moses recognized the presence of other spiritual beings. This is not meant to assert that the idols of the nations had reality, but that the demonic was behind the physical idols (cf. 1 Cor. 10:19-20).

The other ADJECTIVE is "true" (alēthinos). This term and its related terms (alēthēs) is used so often in John's writings (i.e., John 5:44; 1 John 5:20; Rev. 3:7; 6:10), yet it is hard to lock down their meanings. They have a wide connotation (semantic field).

  1. The OT metaphorical background would be that which is trustworthy, faithful, loyal (from emeth).
  2. The Greek background would be that which is uncovered, clearly manifested. In some sense truth is the opposite of a lie (cf. Titus 1:2). The inos ending on a Greek term (alēthinos) denotes that out of which something is made.

SPECIAL TOPIC: MONOTHEISM

SPECIAL TOPIC: ANGELS IN THE BIBLE

SPECIAL TOPIC: TRUTH/TRUE

▣ "and Jesus Christ whom You have sent" This may be an editorial comment by John. This emphasis on Jesus as "sent" from the Father is a recurrent vertical dualism in John (cf. John 3:17,34; 5:36,38; 6:29,38,57; 7:29; 8:42; 10:36; 11:42;17:3,8,18,21,23,25; 20:21). The rabbis, as well as Greek literature, used the term apostellō to refer to one sent as an official representative.

SPECIAL TOPIC: SEND (Apostellō)

17:4 "I have glorified You on the earth" (See note at John 13:32). The term "glory" can be used in the sense of

  1. "give glory to"
  2. "to reveal the glory of"

John 17:6 implies #2. One of Jesus' main tasks was to reveal the Father (cf. John 1:14,18).

▣ "having accomplished the work" The Greek root, telos, implies "to complete fully" (cf. John 4:34; 5:36; 19:30). "The work" was fourfold.

  1. revelation of the Father (cf. John 1:14,18)
  2. redemption of fallen mankind (cf. Mark 10:45; 2 Cor. 5:21)
  3. an example of true humanity (cf. John 13:31; 1 Pet. 2:21)
  4. also, Jesus' work of intercession continues (cf. 1 John 2:1; Heb. 7:25; 9:24)

SPECIAL TOPIC: END OR FULL (telos)

17:5 "glorify. . .glory" This verse emphasizes the pre-existence of Christ (cf. John 1:1,15; 6:62; 8:58; 16:28; 17:11,13,24; 2 Cor. 8:9; Phil. 2:6-11; Col. 1:17; Heb. 1:3; 10:5-8). Jesus had revealed "glory" to the disciples by His signs and miracles (cf. John 1:14; 2:11; 11:4,40; 12:28). Now the ultimate "glory" would be His death, resurrection, and ascension back to heaven's glory (cf. John 17:24; Phil. 2:5-6). The VERB is an AORIST ACTIVE IMPERATIVE used as a request to the Father. See full note on "glory" at John 1:14.

SPECIAL TOPIC: GLORY (kabod, OT)

SPECIAL TOPIC: GLORY (doxa, NT)

?JOHN 17:6-19

NASB (UPDATED) TEXT: JOHN 17:6-19
   6"I have manifested Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have kept Your word. 7Now they have come to know that everything You have given Me is from You; 8for the words which You gave Me I have given to them; and they received them and truly understood that I came forth from You, and they believed that You sent Me. 9I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours; 10and all things that are Mine are Yours, and Yours are Mine; and I have been glorified in them. 11I am no longer in the world; and yet they themselves are in the world, and I come to You. Holy Father, keep them in Your name, the name which You have given Me, that they may be one even as We are. 12While I was with them, I was keeping them in Your name which You have given Me; and I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled. 13But now I come to You; and these things I speak in the world so that they may have My joy made full in themselves. 14I have given them Your word; and the world has hated them, because they are not of the world, even as I am not of the world. 15I do not ask You to take them out of the world, but to keep them from the evil one. 16They are not of the world, even as I am not of the world. 17Sanctify them in the truth; Your word is truth. 18As You sent Me into the world, I also have sent them into the world. 19For their sakes I sanctify Myself, that they themselves also may be sanctified in truth."

17:6 "I have manifested Your name" The VERB "manifested" (i.e., "make known," "clearly reveal"; AORIST ACTIVE INDICATIVE) is used only here in John's Gospel (different word but same meaning in v. 26), but the same theological emphasis is seen in 1 John 1:2; 3:5,8.

Hebrew names were meant to reflect character (cf. John 17:11,12,25-26; Ps. 9:10). This phrase also theologically asserts that to see Jesus is to see the Father (cf. John 1:18; 12:45; 14:8-11; Col. 1:15; Heb. 1:3).

The "name" plays an important theological role in the upper room dialogues (cf. John 14:13,14,26; 15:16,21; 16:23,24,26; 17:6, 11,12,26). Jesus clearly revelaed God's character. In John 17 two unique titles are used of Israel's Deity.

  1. Holy Father, John 17:11
  2. Righteous Father, John 17:25

SPECIAL TOPIC: "THE NAME" OF YHWH

SPECIAL TOPIC: NAMES FOR DEITY, D.

SPECIAL TOPIC: THE FATHERHOOD OF GOD

▣ "the men whom You gave Me" Theologically this speaks of election (cf. John 17:2,9,24; 6:37,39). No one can come unless

  1. God gives
  2. the Spirit draws (John 6:44,65)
  3. they receive (John 1:12); believe (John 3:16)

SPECIAL TOPIC: WHAT DOES IT MEAN TO "RECEIVE," "BELIEVE," "CONFESS/PROFESS," AND "CALL UPON"?

SPECIAL TOPIC: COVENANT

▣ "out of the world" John, like Paul, uses this word in several senses. Here, it could denote

  1. the planet
  2. fallen human society (cf. Eph. 1:21; 2:2; John 2:15-17; 4:1-6)

SPECIAL TOPIC: KOSMOS

▣ "they have kept Your word" Obedience is crucial (PERFECT ACTIVE INDICATIVE, cf. John 8:51,55; 14:23; 15:10,20; 1 John 4:5-6; SPECIAL TOPIC: KEEP).

This is used in a similar sense to OT "blameless" (cf. Noah, Gen. 6:9; Abraham, Gen. 17:1; Israel, Deut. 18:13; Job, Job 1:1). It does not imply perfect obedience or sinlessness, but a desire to hear and do all that is revealed; so far it refers to the disciples'

  1. faith in Jesus
  2. abiding in Jesus
  3. loving one another as Jesus loved them

SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH

SPECIAL TOPIC: SHEMA

17:7 "they have come to know" This is a PERFECT ACTIVE INDICAtive followed by "that" (hoti) which refers to the content of a message.

For John's use of "hoti" see SPECIAL TOPIC: JOHN'S USE OF THE VERB "BELIEVE," D.

SPECIAL TOPIC: KNOW

▣ "that everything You have given Me is from You" Jesus spoke what was revealed to Him by the Father (cf. John 17:8; 7:16; 12:48-49). This is a way of asserting the full and complete disclosure of the Father to humans through Jesus (cf. John 1:18; 14:8-11; Heb. 1:1-3.)

17:8 "they received them" They received Jesus' message about the Father. There is no DIRECT OBJECT stated.

  1. In John 1:12 the DIRECT OBJECT of accept/receive referred to Jesus Himself.
  2. Here, it is the message about the Father that Jesus brought (cf. John 17:4; Heb. 1:1-3).
  3. This highlights the twin aspects of the gospel as
    1. a person to welcome
    2. and truths about that person to believe

SPECIAL TOPIC: RECEIVE

SPECIAL TOPIC: THE GOSPEL

▣ "they believed" This is an AORIST ACTIVE INDICATIVE. They believed the truths about Jesus' divine origin and message (cf. John 5:19; 6:68-69; 12:48-49; 16:30; 17:18,21,23,25).

Notice Jesus and His message must be "received" (John 1:12) and "believed" (John 3:16). By the Father's design believing humans have a significant part in their own salvation. Humans are unique creatures made in the image and likeness of God Himself (cf. Gen. 1:26-27).

SPECIAL TOPIC: WHAT DOES IT MEAN TO "RECEIVE," "BELIEVE," "CONFESS/PROFESS," AND "CALL UPON"?

SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST

17:9 "I ask on their behalf" Jesus is our

  1. Intercessor (cf. Rom. 8:34; Heb. 7:27; 9:12,24-28; 10:10; 1 John 2:1)
  2. Mediator (cf. 1 Tim. 2:5; Heb. 8:6; 9:15; 12:24)
  3. Advocate (cf. Heb. 7:25; 9:24; 1 John 2:1)
  4. the Father is also involved in these tasks (cf. John 16:26-27)
  5. as is the Spirit (cf. Rom. 8:26-27)

All three Persons of the Trinity are involved in all aspects of redemption.

SPECIAL TOPIC: THE TRINITY

▣ "I do not ask on behalf of the world" Kosmos is used eighteen times in this chapter. Jesus cares for

  1. the planet (cf. John 3:16; 17:5,24)
  2. believers' relationship to its fallenness (cf. John 1:10; 17:6,9,11,13,14, 15,16,17,18,21,23)
  3. In John's writings this term uniquely means "human society organized and functioning apart from God."

SPECIAL TOPIC: PAUL'S USE OF KOSMOS (world)

▣ "they are Yours" Believers belong to the Father. He gives them to the Son.

17:10 "and all things that are Mine are Yours and Yours are Mine" This reveals the mutualness of the Trinity (cf. John 17:6,10,11,21-23; 16:15).

SPECIAL TOPIC: THE TRINITY

▣ "I have been glorified in them" This is a PERFECT PASSIVE INDICATIVE. A disciple's life is to give honor to Jesus as He gave honor to the Father. What an awesome responsibility!

Jesus' death on their behalf made them acceptable to the Father.

17:11 "I am no longer in the world" This refers to

  1. the immediate future (ascension) when Jesus will return to the Father (cf. John 7:33; 14:12,28; 16:5,10,17,28; 17:13; 20:17; Acts 1:9-10)
  2. the public ministry of Jesus which started immediately after His baptism

SPECIAL TOPIC: THE ASCENSION

▣ "Holy Father" This term "Holy" is used of the Father only here in the NT (also used in the title, "Holy One," 1 Pet. 1:15) as it is in the OT. This ADJECTIVE (hagios) is also often attributed to the Spirit (cf. John 1:33; 14:26; 20:22). The same Greek root is used of the disciples in John 17:17 (hagiasmos) and Jesus in John 17:19 (hagiazō).

The basic etymology of the root is "to separate for God's service" (cf. John 17:17,19). It is used of persons, places, and things given exclusively for God's use. It describes God's transcendent character (the Holy One of Israel) and a differentness from physical, earthly, fallen things.

Jesus was holy; as His followers become more like Him they, too, reflect "holiness." The root of the term "saint" is from the Greek term "holy." Believers are holy because they are in Christ, but they are to become holy as they live for Him, like Him, and unto Him.

SPECIAL TOPIC: HOLY

SPECIAL TOPIC: THE HOLY ONE

SPECIAL TOPIC: SANCTIFICATION

▣ "keep them in Your name" Jesus is praying (AORIST ACTIVE IMPERATIVE) for the empowering protection and personal presence that YHWH has given Him (PERFECT ACTIVE INDICATIVE) to be provided His disciples (cf. John 17:12). This will enable them to minister in a fallen world as He ministered in a fallen world (cf. John 17:18). This is one of the benefits of the unity (cf. John 17:21) between

  1. the Father
  2. the Son
  3. the disciples

The keeping power of Jesus reflects His

  1. defeat of Satan ‒ Matt. 12:22-29; John 12:31; 16:11; Col. 1:13
  2. Calvary ‒ Eph. 2:16; Col. 1:14,20,22

Believers must remember and live like victors! We face a defeated foe (i.e., 1 John 4:4)!

▣ "that they may be one even as We are" This is a PRESENT SUBJUNCTIVE. It refers to the relational unity of the Triune God (cf. John 17:21,22,23; 10:30; 14:10). This is also an awesome request and responsibility for Christians! This call for unity is lacking in our day (cf. Eph. 4:1-6). Unity, not uniformity, is the way to reunite God's splintered church.

17:12 "While I was with them, I was keeping. . .I guarded" The first VERB is IMPERFECT TENSE and the second AORIST TENSE. These VERBS are synonymous. The thrust of the passage is Jesus' continuous protection (cf. 1 Pet. 1:3-9).

In his Word Studies in the New Testament, Vol. 1, M. R. Vincent makes a distinction between these two terms. He says the first (tēreō) meant to preserve and the second (phulassō) meant to guard (p. 496).

SPECIAL TOPIC: ASSURANCE

SPECIAL TOPIC: CHRISTIAN ASSURANCE

▣ "not one of them perished" This shows Jesus' power of protection (cf. John 6:37,39; 10:28-29).

This term (apollumi) is difficult to translate because it is used in two different senses. In his book Theological Dictionary of the New Testament, Vol. 1, Gerhard Kittel says of this word, "In general we may say that 2 and 4 underlie statements relating to this world as in the Synoptics, whereas 1 and 3 underlie those relating to the next world, as in Paul and John" p. 394. The definitions he gives are:

  1. "to destroy or kill"
  2. "to lose or suffer loss from"
  3. "to perish"
  4. "to be lost"

This term has often been used to assert the doctrine of annihilation, that is, that unsaved people cease to exist after a period of judgment based on the degree of their active opposition to the gospel.

  1. the light they have from the gospel
  2. the evil and violence of their lives

I have recently viewed two YouTube videos on the subject of "limited immortality" (i.e., annihilation). I found them to be very thought provoking on this issue. Both use church history and biblical texts!

  1. Edward Fudge, "The Fire That Consumes"
  2. Steve Gregg, "Hell ‒ Three Christian Views" (see his website, www.thenarrowpath.com)

I am currently rethinking my opinion. I hope you will take the time to research your own opinion about this issue.

SPECIAL TOPIC: DESTRUCTION (apollumi)

SPECIAL TOPIC: ETERNAL PUNISHMENT

▣ "but the son of perdition" This obviously refers to Judas Iscariot. This same phrase is used in 2 Thess. 2:3 of the "Man of Lawlessness."

  1. possibly Nero (Preterists)
  2. end-time Antichrist (Futurists)

This is a Hebraic idiom meaning "the one who is destined to be lost." It is a wordplay on the term "lost" used earlier in the verse: "no one is lost except the one destined to be lost" or "none of them perished, but the son of perishing."

SPECIAL TOPIC: JUDAS ISCARIOT

SPECIAL TOPIC: APOSTASY (aphistēmi)

▣ "that the Scripture would be fulfilled" This is an allusion to Psalm 41:9, quoted in John 13:18; also note 6:70-71.

This is a good place to discuss the hermeneutical method of OT quotes in the NT. Normally I strongly and repeatedly assert that the key to proper biblical interpretation is the author's intent. However, it is obvious this is not always the case in NT author's quoting OT texts. The inspired Apostles used typology to interpret OT texts that loosely related to Jesus' life. It might have been Jesus Himself who set this pattern (cf. Luke 24:13-35). The Apostles were under a degree of inspiration that later believers are not! A good book on this subject is Richard Longnecker, Biblical Interpretation in the Apostolic Period (1999).

SPECIAL TOPIC: TYPOLOGY

SPECIAL TOPIC: INSPIRATION

SPECIAL TOPIC: ILLUMINATION

SPECIAL TOPIC: Bible Interpretation Seminar

17:13 "But now I come to You" This could refer to

  1. Jesus' prayer (John 17)
  2. Jesus' ascension (John 17:11; Acts 1)

▣ "these things I speak in the world" This phrase may link back to

  1. John 11:42, Jesus speaks aloud so others can hear
  2. John 15:11, Jesus' words are directly related to the disciples "joy"

▣ "that they may have My joy made full in themselves" This is a PRESENT ACTIVE SUBJUNCTIVE and PERFECT PASSIVE PARTICIPLE. What a wonderful promise (cf. John 15:11; 16:24). John uses this very phrase again in 1 John 1:4; 2 John 12; see notes there.

17:14 "I have given them Your word" The term "word" here is logos. The Greek synonym rhēma is used in John 17:8. This is an affirmation of divine revelation through Jesus' person, teachings, and example. Jesus gives the Word and is the Word. The word is both personal and cognitive content. We welcome the Person of the gospel and believe the message of the gospel!

SPECIAL TOPIC: THE GOSPEL

▣ "the world has hated them" Rejection by the world is a sign of acceptance by Christ (cf. John 15:18-20; 1 John 3:13).

▣ "because they are not of the world" Believers are in the world, but not of the world (cf. John 17:16; 1 John 2:15-17).

SPECIAL TOPIC: KOSMOS

▣ "as I am not of the world" "The world" refers to this fallen age of human and angelic rebellion (cf. John 8:23). This is another example of John's vertical dualism.

SPECIAL TOPIC: THE FALL OF MANKIND

17:15 "I do not ask You to take them out of the world" Christians have a mission in the world (cf. John 17:18; Matt. 28:19-20; Luke 24:47; Acts 1:8). It is not time for them to go home or isolate themselves into "Christian" cliques!

▣ "but to keep them from. . ." This VERB is used often in the Upper Room Discourse (John 13-17; also note 8:51,52,55).

  1. believers must keep Jesus' commandments ‒ John 14:15,21,23,24; 15:10,20; 17:6 (also note 1 John 2:3,5; 3:22,24; 5:2,3)
  2. Jesus kept the Father's commandments ‒ John 15:10 (also note 8:29)
  3. Jesus asks the Father to keep/protect believers ‒ John 17:11; 1 John 5:18
  4. Jesus Himself kept/protected believers ‒ John 17:12
  5. Jesus asks the Father to keep/protect believes from the evil one ‒ John 17:15
  6. #3, 5 are aspects of Jesus' intercessory ministry (cf. Rom. 8:34; Heb. 7:27; 9:12,24-28; 10:10; 1 John 2:1)

M. R. Vincent, in his Word Studies in the New Testament, says (p. 496), "The A.V. overlooks the distinction between the two words for 'keeping.'

  1. John 17 ‒ 'I preserved them'
  2. 1 Pet. 1:4 ‒ 'I guarded them as a means to their preservation'"
NASB, NKJV  "the evil one"
NRSV  "the evil one"
TEV, NJB, REB  "the Evil One"
Peshitta  "evil"

This term is either NEUTER or MASCULINE. This literary unit mentions the personal force of evil often (cf. John 12:31; 13:27; 14:30; 16:11), therefore, this verse, like Matt. 5:37; 6:13; 13:19,38, should be understood as referring to "the evil one" (cf. 2 Thess. 3:3; 1 John 2:13-14; 3:12; 5:18-19).

SPECIAL TOPIC: PERSONAL EVIL

17:17 "Sanctify" This is an AORIST ACTIVE IMPERATIVE from the root "holy" (hagios). This can mean

  1. Believers are called to Christlikeness (cf. John 17:19; Rom. 8:28-29; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 4:13; 5:27; Col. 1:22; 1 Thess. 3:13; 4:3,7; 5:23; 1 Pet. 1:15). This can only happen through knowledge of the truth, which is both the living word (Jesus, cf. John 1:1-14) and the written word (Bible, cf. John 15:3).
  2. "Sanctify," in its OT sense, basically means "to set apart for God's service (LXX usage). John 17:18 clarifies the purpose for them being "sanctified."

It is not a question of whether #1 or #2 is true. They both are true. Jesus' life showed the necessity of both (cf. John 17:19).

It is quite possible that John has the disciples "sanctified" for the Father's service as an analogy of the OT priests set apart for YHWH's service (cf. 2 Pet. 2:5,9; Rev. 1:6). They served as mediators of the OT sacrifices, but the disciples' served as the revealers of the NT perfect, once-for-all sacrifice, Christ (cf. Heb. 7:27; 9:12,24-28; 10:10).

SPECIAL TOPIC: SANCTIFICATION.

SPECIAL TOPIC: THE SUPERIORITY OF THE NEW COVENANT OVER THE MOSAIC COVENANT

▣ "in the truth; Your word is truth" Truth refers to Jesus' message about the Father (cf. John 8:31-32). Jesus is called both the message (Logos, cf. John 1:1,14) and the truth (cf. John 14:6) of God. The Spirit is often referred to as the Spirit of Truth (cf. John 14:17; 15:26; 16:13; see SPECIAL TOPIC: JESUS AND THE SPIRIT).

Notice that believers are also sanctified

  1. by the word they are made clean (cf. John 15:3)
  2. by truth (cf. John 17:19, PERFECT PASSIVE PARTICIPLE)
  3. by the Spirit (cf. 1 Pet. 1:2)
  4. For a fuller discussion on the Greek root "true, truth" see Special Topics below.

It is possible that "Your word is truth" may be an allusion or quote from the LXX of Ps. 119:142, "Thy righteousness is an everlasting righteousness, and Your law is truth." It is surely possible that Jesus was seen as

  1. the new Moses (Deut. 18:15)
  2. His disciples as new priests (use of VERB "sanctify") and Jesus as the New Temple
  3. His life as the true revelation of the one true God
  4. the unity of the Triune God and disciples (i.e., John 17) as the fulfilled purpose of creation (i.e., Gen. 1:26-27; 3:8)
  5. Jesus as the fulfillment of Gen. 3:15 (see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN)

SPECIAL TOPIC: TRUTH/TRUE

17:18 "As You sent Me into the world" Jesus' life of obedience and service, even to the point of death (Mark 10:45; 2 Cor. 5:14-15; Gal. 2:20; 1 John 3:16), sets the pattern for His followers (cf. John 17:19; Phil. 2:1-11; 1 John 3:16). He will send them into the lost world on mission just as He was sent in John 20:21. They must engage the world, not cloister from it.

SPECIAL TOPIC: SEND (Apostellō)

SPECIAL TOPIC: KOSMOS

17:19 "I sanctify Myself" This may refer in this context to

  1. Calvary! Jesus committed Himself to do the Father's will (i.e., Mark 10:45).
  2. Obedience to the Father's will (cf. John 8:29; 15:10) and commandments.

▣ "that they themselves also may be sanctified in truth" This is a hina clause (purpose clause) with a PERIPHRASTIC PERFECT PASSIVE PARTICIPLE, which implies that the results have already occurred and continue in force. There, however, is an element of contingency based on

  1. Christ's upcoming work on the cross, resurrection, and ascension
  2. their continuing repentant faith response to Jesus and His teachings

?JOHN 17:20-24

NASB (UPDATED) TEXT: JOHN 17:20-24
   20"I do not ask on behalf of these alone, but for those also who believe in Me through their word; 21that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me. 22The glory which You have given Me I have given to them, that they may be one, just as We are one; 23I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me. 24Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world."

17:20 "but for those also who believe in Me" This is a PRESENT TENSE functioning as a FUTURE TENSE. This refers to all subsequent believers and in John 10:16, even to Gentiles.

SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST

SPECIAL TOPIC: GREEK VERB TENSES USED FOR SALVATION

▣ "through their word" This is the term logos. Because of its use in John 17:14 and its synonym rhēma in John 17:8, this must refer to the disciples' passing on the revelatory message of Jesus.

17:21 "that they may all be one" This unity is nothing else than the unity of the Trinity (cf. John 17:11,22,23; Eph. 4:1-6). This is one aspect of Jesus' teaching that His followers have not followed.

SPECIAL TOPIC: THE TRINITY

▣ "so that the world may believe that You sent Me" This is a PRESENT ACTIVE SUBJUNCTIVE. The purpose of unity is evangelism. John 17:23 is almost the exact same structure and emphasis!

There is a tension in Jesus' prayer. He does not pray for the world (cf. John 17:9), yet He sends His followers into the world with His message which will cause their persecution because God loves the world (cf. John 17:21,23; 3:16). God wants the whole world to believe (cf. 1 Tim. 2:4; Titus 2:11; 2 Pet. 3:9). God loves all those made in His image and likeness. Jesus died for the sins of the entire world.

SPECIAL TOPIC: SEND (Apostellō)

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

17:22 "The glory which You have given Me I have given to them" These are both PERFECT ACTIVE INDICATIVES. Glory must refer to the revelatory message. They will bear His word to the world as Jesus bore the Father's word. This will result in them bearing His reproach also! A. T. Robertson in his Word Pictures in the New Testament, Vol. V, says "It is the glory of the Incarnate Word (cf. John 1:14 and 2:11) not the glory of the Eternal Word mentioned in John 17:24" (p. 280). See full note on "glory" at John 1:14.

17:23 "that they may be perfected in unity" This is hina clause with a PERIPHRASTIC PERFECT PASSIVE, like John 17:19. In John 17:19, there is an element of contingency based on (1) Christ's upcoming work or (2) their continuing faith. The implication is that they have already been united by the agency of Jesus and that it will remain! The purpose of unity is evangelism.

▣ "and loved them, even as You have loved Me" This is a promise (cf. John 16:27 and 14:21,23), but it has a condition. God deals with humans by means of covenants ("if. . .then").

Love (agapeō) occurs eight times in John 1-12, but 31 times in John13-17. The upper room dialogues emphasized the revealed character of God the Father through the words and actions of the Son and soon after, the resurrection, and especially Pentecost, through the disciples. God is love (cf. 1 John 4:7-21).

SPECIAL TOPIC: LOVE (agapē)

SPECIAL TOPIC: COVENANT

17:24 "be with Me where I am" Jesus is returning to glory to prepare a place for His followers (cf. John 14:1-3). This world is not our home as it was not His either! It is His creation (Genesis 1-2) and it will be restored (2 Pet. 3:10; Revelation 21-22). The Garden of Eden may be the best biblical imagery for heaven. Believers are not going to heaven, but the New Jerusalem is coming back to a purified earth (cf. Rev. 21:1-3).

SPECIAL TOPIC: EDEN

▣ "so that they may see My glory which You have given Me" Obviously the term "glory" in this verse cannot mean what it does in John 17:22. Here it seems to include the majesty of Jesus' pre-existent deity.

SPECIAL TOPIC: GLORY (doxa, NT)

▣ "before the foundation of the world" The Triune God was active in redemption even before creation. This phrase is used several times in the NT (cf. Matt. 25:34; Luke 11:50; Eph. 1:4; Heb. 4:3; 9:26; 1 Pet. 1:20; Rev. 13:8; 17:8). It reveals the planning of God before Genesis 1:1.

SPECIAL TOPIC: THE FOUNDATIONS OF THE EARTH

?JOHN 17:25-26

NASB (UPDATED) TEXT: JOHN 17:25-26
   25"O righteous Father, although the world has not known You, yet I have known You; and these have known that You sent Me; 26and I have made Your name known to them, and will make it known, so that the love with which You loved Me may be in them, and I in them."

17:25 "righteous Father" This title appears only here in the NT. It is parallel to "Holy Father" in John 17:11 and comes from a Hebrew word for "measuring reed." God is the standard of judgement!

SPECIAL TOPIC: RIGHTEOUSNESS

SPECIAL TOPIC: FATHERHOOD OF GOD

▣ "the world has not known You" The world, human society organized and functioning apart from God (cf. Rom. 3:9-18,23), does not know God (cf. John 17:25) nor His Son (cf. John 1:10). It is evil and wicked (cf. John 3:19-20; 7:7; Gen. 6:5,11-12).

▣ "yet I have known you" Jesus is the highest and purest source of information about God (cf. John 1:18; 3:11; Heb. 1:1-2).

17:26 "I have made Your name known to them" This is referring to Jesus' revelation of the Father's character and plan of redemption for mankind (cf. John 17:6,11,12; Acts 2:23; 3:18; 4:28). The term "known" is used five times in John 17:25-26.

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (NT)

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

▣ "and will make it known" This either refers to (1) the continuing revelation of Jesus through the Spirit who clarifies His teachings or (2) the salvation (Passion Week) events about to occur. The context of the passage implies #1. Salvation involves a person and a message, a decision and a lifestyle, an initial faith and a continuing faith. It involves both the Greek connotation of "know" and the Hebrew connotation of "know."

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

  1. Why is this prayer so theologically important?
  2. Was Judas a believer who fell from grace?
  3. What is the purpose of our unity?
  4. Why is the pre-existence of Jesus important?
  5. Define in this context the key terms:
    1. "glorified"
    2. "give"
    3. "know"
    4. "sent"
    5. "name"
    6. "world"

 

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