CHAPTER 17
After Jesus said this, he looked toward heaven and prayed: “Father, the hour has come. Glorify your Son, that your Son may glorify you. John 17:1
John’s gospel does not include the prayers of agony that Jesus prayed in Gethsemane but instead it includes what has been called his Great High-Priestly Prayer of this chapter. Someone has said that this is the real Lord’s Prayer. This is the longest recorded prayer of Jesus and it has a striking solemnity about it.1 Kretzmann says “There is so much beauty, comfort, and power in this simple prayer that its main thoughts at least, if not the entire text, should be memorized.” 2
The focus of the prayer is the subject of glory and this subject is mentioned six times. This subject might be called the theme of John’s gospel. The great desire of Jesus was to glorify the Father and to return to the Father’s glory that he had left before his coming to earth. Jesus knew that the path to glorifying the Father and receiving glory unto himself was by the cross. “For Jesus the Cross was his return to God.” 3 He knew that it was by the cross that he would be lifted up from the earth and that through the cross he would ultimately draw all people unto himself (12:32; cf. Dan. 7:13-14). Some of the beauty of this awesome picture is conveyed in the old hymn written by John Bowring in 1825:
In the cross of Christ I glory,
towering o’er the wrecks of time;
all the light of sacred story
gathers round its head sublime. 4
Barker and Kohlenberger tell us that this great prayer can be divided into three sections. They are: “(1) Jesus’ prayer concerning himself (vv. 1-5), (2) his prayer for the disciples (vv. 6-19), and (3) his prayer for all believers present and future (vv. 20-26).” 5 As Jesus prayed this great prayer he lifted his eyes toward heaven. This was the traditional manner of prayer for the Jews. Burge suggests that he might have lifted his hands in the same direction since this too was traditional with the Jews (Exo. 9:33; 17:11; Ps. 28:2).6 Guzik reminds us of the fact that, “The Bible is filled with great prayers. We are impressed with Solomon’s prayer (1 Kings 8:1-66), Abraham’s prayer (Genesis 18:1-33), and Moses’ prayer (Exodus 32:1-35), but this prayer is by far the greatest recorded in the Bible…” 7
One thing we cannot miss in this prayer is the extremely close relationship between Jesus and his Father in Heaven. Tenney says, “…this prayer was addressed to one member of the Godhead by another, and that in reading it men are listening to the family conversation of deity.” 8 Both Jews and Moslems have looked upon God as a single being. This concept has its limitations both in scripture, in philosophy and in logic. The Christian researcher and philosopher, Nancy Pearcey comments: “A genuinely personal God requires distinct ‘Persons,’ because that alone makes it possible for love and communication to exist within the Godhead itself.” 9 She goes on to say, “Christianity is completely consonant with human experience…The whole range of human personality is accounted for only by the Christian worldview, because it begins with a personal God.” 10
We want to understand that this personal God has revealed himself in three distinct persons or in what the church has come to call the Trinity of Father, Son and Holy Spirit. This concept of Godhead is displayed numerous times in scripture, and especially in John’s gospel. It is also clear in scripture that there is an eternal subordination of the Son to the Father,11 while all parties of the Trinity are equally God. As we have mentioned before, this whole concept is beyond our human understanding. We would do well to just believe it as the earliest church did and move on with our Christian living.
All through the Gospel of John we have heard Jesus speaking of “his hour.” Jesus worked on a definite schedule as prescribed by his Father. On several occasions it was remarked that his hour had not come (2:4; 7:30; 8:20). Then he noted that his hour was drawing close (12:23; 13:1). Now at last, he announces that his hour has come.
It seems that it was difficult for the Jewish people to recognize Jesus until after his death on the cross. This has been the case with many great people in history. America’s president Abraham Lincoln was held in contempt by many when he was alive. Even his own war minister, Edwin Stanton, considered Lincoln crude and uncouth and he often expressed this opinion publicly. However when Lincoln lay dead Stanton looked upon his body with tears in his eyes and said, “There lies the greatest ruler of men the world has ever seen.” 12 At Jesus’ death, even the Roman centurion gasped and said, “Surely he was the Son of God!” (Matt. 27:54).
We do not know exactly where this great prayer was prayed. From the information we have in John, it appears that it was prayed somewhere between the Upper Room and Gethsemane. We have mentioned earlier that the temple was open at night at the Passover and it seems quite probable that the party may have turned aside to the temple, since it was in route and this would have been the last time Jesus could have visited his Father’s House. What would have been more appropriate than the Great High Priest, praying the high priestly prayer, in the very place where the priests ministered?
“For you granted him authority over all people that he might give eternal life to all those you have given him (17:2). Jesus knew that all authority in heaven and earth was about to be given him (Matt. 28:18). We have seen the concept of authority expressed in several other places (1:12; 5:27; 19:10, 11). The word is the Greek exousia and can be translated as “power” or “legal right.” 13 Pfeiffer and Harrison say, “This glorification of the Father includes in it the elevation of the Son to glory and power where he is head over all
things.” 14.
This prayer also focuses on eternal life as it is mentioned in this verse. We note here a great secret and the key to real religion, as we will see pointed out clearly in the next verse.
Tenney says, “The prayer as a whole is keyed to one central idea, eternal life.” 15 Eternal life is quite beyond our human imagination. Tenney says of it: “Eternal life is growing and expanding, not static…Eternal life is the end of the philosopher’s quest for ultimate reality, and of the scientist’s search for truth… [it] is the final expression of triumphant Christian experience.” 16
“Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent (17:3). This is the very essence of eternal life, to have a personal knowledge of the eternal God and to enjoy a dynamic relationship with him. This verse puts an end to all other religions that claim to know God. As we have seen, real relationship with the Father can only be possible through the Son whom he has sent to the world. We cannot know the Father except through the Son. All religions that pretend to come directly to the Father have not come through the “Gate” or “Door” and are thus thieves and robbers (10:1, 9). It is really quite presumptuous to think that we can ignore the one specially sent to us humans and still find God. He was sent with the express purpose of helping us know God the Father and have a relationship with him. As Coffman has it, “No one can know God except by knowing him ‘in Christ.’” 17 G. B. F. Hallock says, “…this word ‘know’ is marvelously deep, and no man has ever touched bottom.” 18
Today there is so little of the true knowledge of God around that we might despair of many ever finding it. However, the prophet Habakkuk assures us: “For the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea” (Hab. 2:14). This speaks of a thorough world-wide saturation of the knowledge of God at some future point in history.
Interestingly, this is the only place in the New Testament where the Lord refers to himself as Jesus Christ.19
“I have brought you glory on earth by finishing the work you gave me to do. And now, Father, glorify me in your presence with the glory I had with you before the world began” (17:4-5). Although it is almost unthinkable to us, the cross of Jesus brought glory to God the Father. In the end, it also brought glory to Jesus himself. The cross was God’s plan of salvation for the human race. When Jesus died on the cross he finished God’s work and said so with his last breath (19:30).
In this verse we see clearly the preexistence of Christ. John has made this plain several other places in his gospel (cf. 1:1-2, 15; 3:13, 31; 5:36, 38, 6:46, 62; 7:28; 6:58). In fact, John’s gospel is the one that most clearly confirms the preexistence of the Lord.20
JESUS’ PRAYER FOR HIS DISCIPLES
“I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. John 17:6
In the Greek language, it reads that the name (onoma) of God has been revealed to those given to the Messiah. In many other translations (NAS, ASV, ESV, NET, NKJ) the Greek is rendered as “name.” Morris says, “The ‘name’…stands for the whole person…Clearly ‘the name’ is an important concept for the understanding of this prayer.” 21 Utley says, “Hebrew names were meant to reflect character (cf. Jn. 17:11, 12, 25-26). This phrase also theologically asserts that to see Jesus is to see God (cf. Jn. 1:18; 12:45; 14:8-11; Col. 1:15; Heb. 1:3).” 22 The fact that he has manifested the name of God stands in contrast with the continued refusal of Jewish people to pronounce the ineffable name.23 Now, after all the centuries of secrecy, the correct pronunciation of the name is no longer known. The Lord did reveal his own saving name of Yeshua, the Hebrew name for Jesus, meaning “salvation.”
We cannot overlook the fact that those disciples given to Jesus were required to obey. So far, we have seen a very strong emphasis upon obedience in this gospel. That emphasis will continue. Discipleship without obedience was an impossible thing. Barclay relates a story that took place in Bristol. A messenger by the name of Derek Bellfall was attached to one of the air raid stations. He was sent on his bicycle with a message for another of the stations but was seriously wounded by a bomb in route. When they found him he was barely conscious but was still able to whisper these words: “Messenger Bellfall reporting –I have delivered my message.” 24 What a challenge for us to be faithful with the very important message given to us.
“Now they know that everything you have given me comes from you. For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me (17:7-8). Jesus taught what came from God and nothing else. His words were God’s words and they were divine. We must take great care to treasure the word of God for those words are vital to us. The Lord spoke through Moses saying of his message, “They are not just idle words for you— they are your life” (Deut. 32:47). Our whole salvation is made possible today simply by believing God’s word.
It is rather astounding that God’s word was delivered by Jesus to the inhabitants of this earth but still, after two thousand years, very few people accept that word. Even Christians are today displaying an abysmal ignorance of the Bible. Evangelist Ray Stedman says, “Everywhere I go, I am saddened and depressed by the biblical ignorance of church members. There is a terrible biblical illiteracy across the face of this apparently Christianized nation. People have only the most superficial knowledge of the scriptures… One man said, ‘I thought Dan and Beersheba were husband and wife, like Sodom and Gomorrah.’” 25
“I pray for them. I am not praying for the world, but for those you have given me, for they are yours (17:9). Here, Jesus is not specifically praying for the world, although he would die to redeem the world (3:16). He is rather praying for his agents in the world, since it will be through them that the world is reached. We need to remember that when we speak of world we are not talking about geography. The “world” as we have seen through John’s gospel is “…a spiritual realm, and atmosphere of darkness and unbelief (3:19).” 26
“All I have is yours, and all you have is mine. And glory has come to me through them. (17:10). Here, we see a splendid snapshot of the Godhead’s unity. What the Son has belongs to the Father and what the Father has belongs to the Son. As Coffman says, “God in Christ, Christ in Christians, Christians in Christ, and Christ in God this (mutual unity and identification) is another summary of how men are saved.” 27
“I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name, the name you gave me, so that they may be one as we are one (17:11). Jesus knew that he was shortly leaving the world and that the disciples would be without his physical presence. In fact, his departure was so near that he could speak of it in present tense.28 He now asks his Holy Father to watch over his disciples by his powerful name. David once said: “May the LORD answer you when you are in distress; may the name of the God of Jacob protect you” (Psa. 20:1). We are reminded again that with the concept of name, “It does not mean simply the name by which a person is called; it means the whole character of the person in so far as it can be known.” 29
Here we have a great appeal for unity in the church. That unity must be based upon the perfect unity between Father, Son and Spirit. Wiersbe aptly says, “Uniformity is the result of compulsion from the outside; unity is the result of compassion on the inside.” 30 Tenney adds: “Unity… prevails wherever there is a deep and genuine experience of Christ; for the fellowship of the new birth transcends all historical and denominational boundaries.” 31 Thankfully, today the church encompasses people of all languages, colors and physical locations throughout the earth.
“While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled (17:12). In 18:8, we will see a good example of Jesus protecting his disciples. He requests that the mob let his disciples go, since their main interest was in capturing him.
The Greek words for protecting (tēreō) and preserving or keeping (phulassō) are quite similar in meaning, to keep and to guard.32 Christ did both and he was assured that his Father would do the same. The only one lost was the one destined for destruction, Judas Iscariot. Jesus loved Judas and may have sat him at the place of honor at the Last Supper. Jesus dined with him but the words of Psalm 41:9 still came true: “Even my close friend, someone I trusted, one who shared my bread, has turned against me.” It was not that God chose to send Judas into perdition, it was that Judas chose that course. God in his foreknowledge knew the awful choice Judas would make.
“I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them. (17:13). Jesus gave his words to the disciples in order that they may have his joy within them. In the hours ahead they would need much strength and the prophet Nehemiah had said: “…the joy of the LORD is your strength” (Neh. 8:10; cf. Jn. 15:11). Wiersbe says, “God’s truth has been given to us in three ‘editions’; His word is truth (Jn. 17:17); His Son is the truth (Jn. 14:6); and his Spirit is the truth (1 Jn. 5:6). We need all three…” 33
“I have given them your word and the world has hated them, for they are not of the world any more than I am of the world (17:14 ). Jesus was and is the Living Word, and that Living Word had been with the disciples some three years. He was the original edition of the Living Bible. However, the disciples could hardly receive his word. Of course the world and its system would despise his word. The world system was then as now dominated by a usurper, the devil (1 Jn. 2:13; 3:12; 5:18-19). Barker and Kohlenberger say, “Such a radical contrast draws the hatred of the world, which always demands conformity to its viewpoint and practices.” 34
“My prayer is not that you take them out of the world but that you protect them from the evil one. They are not of the world, even as I am not of it (17:15-16). Clearly, the place of God’s people is to be in the world, though not a part of it. Morris says, “It would be bad for them and disastrous for the world if they were taken out of the world. Moses and Elijah and Jonah all prayed that they be taken out of the world (Num. 11:15; 1 Ki. 19:4; Jon. 4:3, 8) but in no case was the request granted. The place for the people of God is in the
world.” 35
We can realize by this verse how off-base much of our eschatological thinking is today. In the last couple of centuries the new doctrine of the Pre-Tribulation Rapture has emerged and become quite popular. This doctrine teaches that Christians in the last day will be rescued from the earth and taken to heaven during the difficult days. This teaching is diametrically opposed to the continuous teaching of the Bible, which always finds believers at the heart of every struggle on earth, including the final struggle. In this struggle with antichrist they will be overcomers. The whole Book of Revelation speaks of their struggle and triumph.
“Sanctify them by the truth; your word is truth (17:17). The Greek word for sanctify is hagiason, and it conveys the idea of being set apart for a holy purpose.36 Numerous scriptures speak of sanctification (cf. Acts 20:32; 26:18; Rom. 15:16; 1 Cor. 1:2; 6:11; 1 Thess. 4:3, etc.). Clearly, the word of God is one great avenue of our sanctification.
Unfortunately, today we are getting away from the biblical idea of sanctification, of being separate from the world’s program and being holy. We are also rapidly getting away from the word of God. Tim Challies says, “The systematic theologies of the future will be crowd sourced, with any one of us contributing, any one of us changing the words of the greatest theologian. In the end it is not truth that will prevail, but consensus.” 37
“As you sent me into the world, I have sent them into the world. For them I sanctify myself, that they too may be truly sanctified (17:18-19). Morris says here, “…he sanctifies himself. He sets himself apart for the doing of the Father’s will and in this context this must mean death.” 38 We cannot miss the picture here of Israel’s high priest, who sanctified himself before going into the Holy of Holies and sprinkling the holy blood before the holy altar of God (Heb. 9:11-13).39 Jesus would come into the awesome holy place of the heavenly sanctuary offering his own blood for the redemption of humankind.
JESUS’ PRAYER FOR ALL BELIEVERS
“My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. John 17:20-21
We are amazed at the great scope of Jesus’ prayer. He reaches across the centuries and even prays for us in the church today. We note that the message is passed on from one generation to the next. So, all of us must take care that we are not the broken link in regards to passing on this message.
Again, the wonderful and perfect unity between the Son and the Father is emphasized. As Jesus is in the Father, the Father is in Jesus, and both are in us if we believe. Clearly, the thrust of this passage is upon unity and unity is essential in the matter of evangelism.40 Jesus has already said: “By this everyone will know that you are my disciples, if you love one another” (13:35). As Meyer says, “When we abide in Christ, we abide in each other.” 41 This is apparently the one thing that convinces the world that our faith is real. We remember how in Acts 4:32, the early believers were one in heart, and thus others were added to their number daily (Acts 2:47).
“I have given them the glory that you gave me, that they may be one as we are one—I in them and you in me— so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me (17:22-23). The precious unity of the Godhead is the basis for all unity in the church. This is a glorious thing when it is manifested. This glorious unity convinces the world as we have seen.
Unfortunately, we do not see so much of this unity. For instance, I grew up as a Baptist and it is well-known that there are over a hundred different kinds of Baptists today. Much of our division was brought about by separation over small and often insignificant matters. Christians will never believe exactly alike. We should be united on the major themes, such as the Lordship of Christ and the integrity of the Bible. On the other matters, Paul advises us to accept one another and overlook the small and disputable matters (Rom. 14:1f.).
“Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world” (17:24). Here, the Lord seems to be anxious to show around his believers in the glorious heavenly realms. Most of us would be anxious to take that tour. Once again the Lord is remembering his pre-incarnate state of glory with the Father (Matt. 25:34; Eph. 1:4; 1 Pet. 1:20). That position with the Father and in the glorious heavenly realms would soon be enjoyed once more by the Lord.
“Righteous Father, though the world does not know you, I know you, and they know that you have sent me. I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them” (17:25-26). Jesus knows the Father in a real and wonderful way; believers know Jesus and through him are made known to the Father. God is in Christ; Christ is in us; and we are brought into a holy and loving relationship with the Godhead. All this is because of the Father’s love that was expressed in Jesus and now in us.
Jamieson, Fausset & Brown say, “But hardly has the sound of the last word died away, when he passes with the disciples over the brook Kedron to Gethsemane.” 42