John 17 Commentary: Exploring Jesus' Prayer for Unity and Glory

John 17 holds a unique and sacred place within the Gospels. Often referred to as the “High Priestly Prayer,” it captures Jesus in intimate communion with His Father shortly before His crucifixion. As John Knox, on his deathbed, requested to hear John 17, stating, “where I cast my first anchor,” this chapter provides profound comfort and theological depth for believers. This John 17 Commentary delves into the heart of Jesus’ prayer, exploring its significance for us today.

A. Jesus Prays Concerning Himself: A Plea for Glorification

1. (1a) Setting the Scene: The Act of Prayer

Jesus spoke these words, lifted up His eyes to heaven, and said:

The Gospels record numerous powerful prayers, from Solomon’s dedication of the temple to Moses’ intercession for Israel. Yet, Jesus’ prayer in John 17 stands as the pinnacle, unparalleled in its depth and significance. This is not merely another prayer; it is the extended, unbroken prayer of Jesus documented in the Gospels, offering an extraordinary glimpse into His divine nature and innermost thoughts.

Imagine witnessing a deeply spiritual person in fervent prayer – a sense of holiness and awe permeates the atmosphere. Jesus’ prayer transcends even this experience. Melanchthon aptly noted, “There is no voice which has ever been heard, either in heaven or in earth, more exalted, more holy, more fruitful, more sublime, than the prayer offered up by the Son to God Himself.” This John 17 commentary recognizes this prayer as a unique window into the divine.

Prayer, in its essence, reveals the core of a person. John 17 offers an unparalleled opportunity to understand Jesus’ heart and nature. Throughout this prayer, key Johannine themes resurface: glory, glorify, sent, believe, world, love, weaving a rich tapestry of theological insight.

Echoes of what we commonly know as the Lord’s Prayer (Matthew 6:9-13) resonate within John 17.

Both prayers are addressed directly to God the Father.
Both express a deep reverence and concern for God’s name.
Both prioritize the advancement of God’s kingdom.
Both seek protection from evil.

However, a critical distinction emerges. Jesus’ prayer in John 17 is not simply a prayer of supplication from an inferior to a superior. Trench insightfully observes, “The request of our Lord thus given in John’s seventeenth chapter is clearly no prayer of an inferior to a superior: constantly there is seen in it the co-equality of the Speaker with The Father. The Two have but one mind… Where the Son speaks He is not seeking to bend The Father to Him: rather is He voicing the purpose of the Godhead.” This John 17 commentary emphasizes the unique relationship revealed in this prayer.

The New Testament highlights Jesus’ ongoing ministry of intercession for His people (Romans 8:34, Hebrews 7:25). Trench suggests that John 17 is not just a record of a past event, but a reflection of Jesus’ continuous posture: “The object being not so much to let us know what He said on a special occasion, as to show the constant attitude of His mind, the informing idea of His unceasing ‘intercession’ for us during the time of His absence.”

b. Lifted up His eyes to heaven: This detail reveals Jesus’ physical posture during prayer, a practice common in His time (John 11:41, Mark 7:34, Psalm 123:1), though different from Western prayer traditions of bowed heads and closed eyes. This John 17 commentary notes the cultural context of prayer.

Spurgeon emphasizes the timing of this profound prayer, “In the sacred record, however, much more space is taken up by our Lord’s intercessions as he nears the end of his labors. After the closing supper, his public preaching work being ended, and nothing remaining to be done but to die, he gave himself wholly unto prayer. He was not again to instruct the multitude, nor to heal the sick, and in the interval which remained, before he should lay down his life, he girded himself for special intercession. He poured out his soul in life before he poured it out unto death.”

The phrase lifted up His eyes to heaven also conveys a sense of hope and confidence. This prayer is not one of despair, but of faith, even in the face of immense conflict. Morris notes, “We so often understand this prayer as though it were rather gloomy. It is not. It is uttered by One who has just affirmed that He has overcome the world (John 16:33), and it starts from this conviction.” This John 17 commentary highlights the victorious tone of the prayer.

Jesus’ heart and mind are directed up to heaven. He does not dwell on earthly troubles or personal anxieties. Instead, His focus is on the divine will, pledging complete obedience to God the Father, enabling eternal life for others.

2. (1b) The Core Request: “Glorify Your Son”

“Father, the hour has come. Glorify Your Son, that Your Son also may glorify You,”

a. Father, the hour has come: Previously, Jesus had spoken of His “hour” not yet arriving (John 2:4; 7:8; 7:30; 8:20). Now, as He states, the hour has come (John 12:23). This signifies the imminent arrival of His glorification, beginning with His death. This John 17 commentary highlights the significance of “the hour.”

Notice the intimate and relational language: Father… Your Son… Your Son… You. This prayer is saturated with relationship. Jesus prays with a deep awareness of the familial bond and the divine order between God the Father and God the Son.

Spurgeon emphasizes the example Jesus sets: “And herein he sets us an example: in all times of tribulation let us fall back upon our sonship, our adoption, and the fatherhood of our great God. To our Father let us go, for to whom else should a child so naturally fly?”

Spurgeon further reflects on the brevity of “the hour” from Jesus’ perspective: “His faith thinks it but an hour: the midnight of Gethsemane, the morning of the scourging, the day of the crucifixion, all are but an hour, a short space. Now is he in trouble, for his time of travail is come; but he counts it as an hour, for joy of that which shall be born into the world by his grievous pangs. Thus his love and patience make him despise the time of shame and reckon it but a brief interval.”

b. Glorify Your Son: Jesus’ initial request is for Himself, yet it is not self-centered. His concern is deeply intertwined with the Father’s glory. The Son’s ability to glorify the Father is dependent on the Father first answering the plea, “Glorify Your Son.” This John 17 commentary underscores the interconnectedness of their glory.

Carson explains the profound implications: “It will bring no glory to the Father if Jesus’ sacrifice on the cross is not acceptable, or if the Son is not restored to his rightful place in the presence of the Father’s unshielded glory. That would mean the divine mission had failed, the purposes of grace forever defeated.”

Trench elaborates on the nature of this glorification: “Father, the hour has come: glorify Thy Son: i.e. make plain to these there that the Man Jesus is also the God-Man; make it plain by His resurrection and ascension.”

Dods summarizes the scope of glorification: “This glorification embraced His death, resurrection, and session at God’s right hand, as accredited Mediator.”

Jesus provides several reasons or grounds for His request, “Glorify Your Son.” This John 17 commentary emphasizes the reasoned approach to prayer demonstrated by Jesus, providing a model for our own prayers.

Because the hour has come (John 17:1).
Because the Father will be glorified (John 17:1).
Because authority has already been given to grant eternal life (John 17:2).
Because Jesus is the only way to life (John 17:3).
Because it finishes the work the Father sent the Son to perform (John 17:3).

c. The hour has come… Glorify Your Son: It is the cross (John 12:27-33, 13:30-33, 21:18-19) that will glorify the Son. To the world, the cross symbolized utter humiliation, but in God’s eyes, it was an instrument of glorification. This reflects the paradoxical nature of the cross – foolishness and weakness to the world, yet divine power and wisdom (1 Corinthians 1:18, 1:23-25). This John 17 commentary highlights the counter-cultural glorification through the cross.

Morris observes, “To men the cross appeared an instrument of shame. To Christ it was the means of true glory.”

Spurgeon powerfully states the answered nature of this prayer: “Yes, the Father glorified his Son, even when it pleased him to bruise him and to put him to grief. With one hand he smote, and with the other hand he glorified. There was a power to crush, but there was also a power to sustain working at the self-same time. The Father glorified his Son.”

Meyer contrasts Jesus’ prayer with our often self-serving requests: “In one form or another we are constantly asking the Father to glorify us. Glorify me, O Father, we cry, by giving me the largest congregation in the town; by commencing a great revival in my mission, by increasing my spiritual power, so that I shall be greatly sought after. Of course, we do not state our reason quite so concisely; but this is really what we mean. And then we wonder why the answer tarries.”

d. That Your Son also may glorify You: The cross, in its paradoxical nature, glorifies both Jesus the Son and God the Father. It reveals God’s wisdom and power (1 Corinthians 1:23-25). It also glorifies God the Father by showcasing His profound plan and immense sacrifice in offering His Son for this work. This John 17 commentary emphasizes the dual glorification.

Tenney explains the Father’s glorification through the Son’s sacrifice: “The Son glorified the Father by revealing in this act [the cross] the sovereignty of God over evil, the compassion of God for men, and the finality of redemption for believers.”

Spurgeon encourages us to adopt Christ’s motive: “Christ’s motive should be ours. When you ask a blessing from God, ask it that you may glorify God by it. Do you pine to have your health back again? Be sure that you want to spend it for him. Do you desire temporal advancement? Desire it that you may promote his glory. Do you even long for growth in grace? Ask it only that you may glorify him.”

3. (2-3) Defining Eternal Life: Knowing God

“As You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.”

a. You have given Him authority over all flesh: Jesus asserts His authority over all flesh, possessing the power to give eternal life. This is a bold declaration of deity. Only God could truthfully and knowingly make such a claim. This John 17 commentary highlights Jesus’ claim to divine authority.

Tasker notes the scope of Jesus’ authority: “authority to determine the ultimate destiny of men.”

This understanding of Jesus’ authority provides hope for evangelism and missions. Even for those who reject or are ignorant of Jesus, His authority remains. We can pray with faith, asking Jesus to exercise His authority over those who have yet to repent and believe.

You have given Him authority over all flesh finds further affirmation in Philippians 2:5-11, where it is prophesied that all will ultimately acknowledge Jesus’ authority, with every knee bowing and every tongue confessing Him as Lord.

Boice reminds us of the nature of authority: “Men and women cannot operate without authority. So if you put out one authority, another will come in. If you reject the authority of God, human authority will emerge.” Acknowledging Jesus’ authority is not just a theological point; it is a practical necessity for life.

b. That He should give eternal life to as many as You have given Him: Jesus understood His role as the giver of eternal life to those given to Him by the Father. This reveals a profound aspect of the divine plan of salvation. This John 17 commentary explores the divine division of labor in salvation.

Carson offers a thought-provoking perspective: “Christians often think of Jesus as God’s gift to us; we rarely think of ourselves as God’s gift to Jesus.”

This verse hints at the “division of labor” within the Trinity regarding salvation. The Father gives individuals to the Son, and the Son, in turn, grants them eternal life through His sacrificial work on the cross. The Holy Spirit, while not explicitly mentioned here, also plays a crucial role in this process.

Spurgeon beautifully synthesizes general and particular redemption: “Here the doctrines of a general and a particular redemption sweetly blend ‘As thou hast given him power over all flesh,’ they are all under Christ’s mediatorial government by virtue of his matchless sacrifice; but the object in view is specially the gift of everlasting life to the chosen people: ‘that he should give eternal life to as many as thou hast given him.’”

c. And this is eternal life, that they may know You: Eternal life is defined not merely as longevity, but as experiential knowledge (ginosko) of God the Father and Jesus Christ, God the Son. This John 17 commentary emphasizes the relational aspect of eternal life.

Morris highlights the value of knowing God: “In this world we are familiar with the truth that it is a blessing and an inspiration to know certain people. Much more is it the case when we know God.”

Tenney defines life in terms of engagement: “Life is active involvement with environment; death is the cessation of involvement with the environment, whether it be physical or personal.” Eternal life, therefore, signifies being alive and actively engaged with God’s spiritual environment. If God and His spiritual realm do not influence and shape our lives, we may be considered spiritually dead, lacking eternal life. In such a state, our existence is reduced to a purely physical dimension, akin to animals, detached from God.

That they may know You: Tasker points out the ongoing nature of this knowledge: “In the Greek the verb is in the present subjunctive indicating the ‘knowledge’ is a growing experience.” Eternal life is not a static possession but a dynamic, ever-deepening relationship with God.

4. (4-5) Renewed Petition: “Glorify Me” – Grounded in Accomplished Work and Pre-existent Glory

“I have glorified You on the earth. I have finished the work which You have given Me to do. And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.”

a. I have glorified You on the earth: Jesus’ glorification of God the Father was not limited to His impending sacrifice. His entire earthly life was a continuous act of glorifying God. This John 17 commentary stresses the lifelong nature of Jesus’ glorifying the Father.

Jesus glorified the Father from His earliest days – His circumcision and dedication at the temple (Luke 2:21-23), through His obedient years in Nazareth (Matthew 2:23, 13:55).

Throughout His ministry, every sermon, healing, instruction, confrontation with religious corruption, answered question, and loving gesture – each act glorified God the Father.

b. I have finished the work: With divine assurance, Jesus declared His work on the cross as finished, even before its physical completion. From God’s eternal perspective, and in Jesus’ unwavering commitment, the work was already accomplished. As the Lamb slain from the foundation of the world (Revelation 13:8), the essence of the sacrifice was complete in God’s eternal plan. Now, the physical act remained. This John 17 commentary highlights the eternal perspective on Jesus’ finished work.

Similarly, God views our transformation and perfection as already complete in His plan, even as we are in the process of becoming.

Morris notes the quiet confidence in Jesus’ statement: “There is a quiet recognition that Jesus has completed His task adequately, and brought glory to the Father in the process.”

c. Glorify Me together with Yourself: Jesus requests the Father to glorify Him with the same glory the Father possesses. This prayer is not a plea for independence, but for restored unity and glory within the Godhead, demonstrating Jesus’ continued dependence on the Father. This John 17 commentary emphasizes the dependence within the request for glory.

While many seek glory, their cries often differ fundamentally from Jesus’. Their desire for glory is often rooted in independence and self-promotion, contrasting sharply with Jesus’ prayer for shared glory with the Father.

d. With the glory which I had with You before the world was: Jesus acknowledges His pre-existence and the shared glory He enjoyed with the Father before creation. This is a powerful affirmation of His eternal divinity. This John 17 commentary underscores Jesus’ pre-existence and co-equality with the Father.

If Jesus were not God, equal to the Father, this prayer would be incomprehensible and blasphemous. In Isaiah 42:8 and 48:11, Yahweh declares that He shares His glory with no one. The shared glory between the Father and the Son affirms their co-divinity, both being Yahweh.

Tenney explains the implications of this request: “He had one main petition: that the Father would receive him back to the glory he had relinquished to accomplish his task. This petition for a return to his pristine glory implies unmistakably his preexistence and equality with the Father. It confirms his claim that he and the Father are one (John 10:30).”

The Gospel of John consistently emphasizes Jesus’ glory. Throughout this Gospel and particularly in this prayer, John meticulously records Jesus’ references to His glory: This John 17 commentary reflects on the theme of glory in John’s Gospel.

Jesus’ life was a manifestation of God’s glory, beheld by the disciples (John 1:14).
His miracles revealed His glory (John 2:11).
Jesus consistently sought the Father’s glory (John 7:18, 8:50).
Faith leads to the revelation of glory (John 11:40).
Jesus repeatedly spoke of His passion and crucifixion as His glorification (John 7:39, 12:16, 12:23, 13:31).
God the Son seeks to glorify God the Father (John 12:28).
God the Father glorifies God the Son (John 13:31-32).

B. Jesus Prays Concerning the Disciples: Intercession for His Followers

Having imparted final teachings and encouragement to His disciples on the eve of their impending despair, Jesus now performs the ultimate act of love: entrusting them to the Father through prayer. This John 17 commentary transitions to Jesus’ prayer for His disciples, highlighting the context of their impending trial.

1. (6-8) Reflecting on His Mission to the Disciples: Revelation and Reception

“I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word. Now they have known that all things which You have given Me are from You. For I have given to them the words which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me.”

a. I have manifested Your name to the men whom You have given Me: Jesus summarizes His three years of ministry with His chosen disciples as manifesting God’s name. This signifies more than mere teaching about God’s character; it implies a living demonstration of God’s nature. This John 17 commentary emphasizes the practical demonstration of God’s name.

Jesus embodied and lived out the love, goodness, righteousness, grace, and holiness of God the Father. He manifested God’s name to them. Trench clarifies: “‘I manifested Thy Name,’ i.e. I revealed Thy nature. For any adequate name of a person or thing is the complete connotation of that person or thing.”

Today’s believers are called to a similar role. Paul describes believers as living letters, read by the world (2 Corinthians 3:2-3), bearing the responsibility to manifest God’s name and nature to a watching world.

b. The men You have given Me out of the world: Jesus’ selection of His disciples followed a night of prayer, expressing His complete reliance on God the Father in choosing these men (Luke 6:12-16). It is accurate to say that God the Father gave these men to Jesus, choosing them out of the world. This John 17 commentary highlights divine selection and the disciples’ origin.

Judas’ departure earlier that evening (John 13:26-30) makes Jesus’ statement, “The men You have given Me out of the world,” even more pointed, excluding the one who had ultimately rejected Him.

c. They were Yours, You gave them to Me: This verse further reveals the Trinitarian interplay in salvation. The disciples initially belonged to God the Father and were then given to God the Son. This John 17 commentary reveals the Trinitarian dynamic in salvation.

d. They have kept Your word: Despite their imperfections and failures, Jesus views His disciples with faith, hope, and love, recognizing a genuine work of God in them. He acknowledges that they had kept God’s word.

Bruce highlights Jesus’ perspective: “He looked at them with the insight of faith, hope, and love, and realized their present devotion and their potential for the future.”

e. Now they have known that all things which You have given Me are from You: Jesus had previously emphasized this to His disciples (John 14:10-11, 8:28-29). He acted and spoke in complete dependence on God the Father, initiating nothing independently. This John 17 commentary stresses Jesus’ dependence on the Father.

f. They have known surely that I came forth from You: While the disciples’ understanding was not complete, they had become convinced of Jesus’ divine origin and the divine source of His teachings.

Carson emphasizes the significance of Jesus’ reasoning: “It is a rare and holy privilege to observe the divine Son of God not only formulating his prayers but formulating the grounds for his petitions. These grounds reflect the essential unity of Father and Son, and reveal that Jesus’ prayers for his followers trace their argument back to the inscrutable purposes of Deity.”

g. They have believed that You sent Me: These verses offer two perspectives on salvation: This John 17 commentary presents two viewpoints on salvation: divine election and human faith.

John 17:6 emphasizes God’s election (the men You have given Me out of the world), highlighting the divine perspective.
John 17:8 emphasizes their faith (they have believed that You sent Me), highlighting the human perspective.

Both perspectives are true and essential for a complete understanding of salvation.

2. (9-10) Directing His Prayer: Focus on the Disciples

“I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours. And all Mine are Yours, and Yours are Mine, and I am glorified in them.”

a. I pray for them. I do not pray for the world: Jesus’ prayer is specifically directed towards His disciples, not the world in general. His focus is on those who will carry His message of redemption. This John 17 commentary emphasizes the focused nature of Jesus’ intercession.

I pray for them: Trench highlights the emphatic nature of “I” in this sentence.

When Jesus says, I do not pray for the world, it is not due to a lack of concern for the lost world, but a strategic focus on His disciples. Morgan clarifies, “He was praying for the instrument He was creating, through which He would reach the world.”

Bruce further explains, “If he does not pray for the world, it is not because he had no concern for the world; he is, indeed, the Saviour of the world (John 4:42; cf. John 3:17; 12:47). But the salvation of the world depends on the witness of those whom the Father has given him ‘out of the world’ (see John 17:21, 23), and it is they who need his intercession at this junction.”

Clarke connects this to the High Priest’s role: “I am now wholly employed for my disciples, that they may be properly qualified to preach my salvation to the ends of the earth. Jesus here imitates the high priest, the second part of whose prayer, on the day of expiation, was for the priests, the sons of Aaron.”

b. But for those whom You have given Me: Jesus’ prayer extends beyond the eleven disciples to include all who would believe through their testimony (John 17:20). His focused prayer is for those who belong to the Father (for they are Yours). This John 17 commentary broadens the scope to include future believers.

Spurgeon uses a relatable proverb to illustrate God’s love for us because of His love for the Father: “There is an old proverb, and I cannot help quoting it just now; it is, ‘Love me, love my dog.’ It is as if the Lord Jesus so loved the Father that even such poor dogs as we are get loved by him for his Father’s sake. To the eyes of Jesus we are radiant with beauty because God hath loved us.”

c. All Mine are Yours, and Yours are Mine: Building on the shared glory (John 17:5), Jesus speaks of shared ownership and belonging. Believers belong to both God the Father and God the Son. This John 17 commentary highlights the shared ownership of believers by the Father and Son.

While we can say to God the Father, “all mine are Yours,” only Jesus can declare, “and Yours are Mine.”

Tenney explains the mutual possession: “Each has full title to the possessions of the other; they share the same interests and responsibilities.”

d. I am glorified in them: True discipleship means having Christ glorified in us. Jesus desires not just to dwell within believers, but to be glorified through them. This John 17 commentary emphasizes glorifying Christ through our lives.

Morris clarifies the world’s misjudgment of both the cross and the disciples: “Just as the world’s values were all wrong concerning the cross, so were the world’s values all wrong concerning the apostolic band. In them the Son of God, none less, was actually glorified.”

Paul later echoed this, speaking of Christ in you, the hope of glory (Colossians 1:27) and the transformative process from glory to glory, just as by the Spirit of the Lord (2 Corinthians 3:18).

Leaders should be mindful that only Jesus should be glorified in believers, not themselves. The focus must always remain on Christ.

3. (11-12) First Petition for Disciples: “Father, Keep Them” – Unity and Preservation

“Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are. While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.”

a. Now I am no longer in the world, but these are in the world: Jesus prays with the awareness of His imminent departure. His disciples would remain in the world and would require special intercession. This John 17 commentary highlights the context of Jesus’ departure and the disciples’ continued presence in the world.

They needed prayer because:

The unique discipleship period with Jesus’ earthly ministry was ending.
Of the tumultuous events surrounding Jesus’ departure: betrayal, arrest, trial, crucifixion, resurrection, and ascension.
Jesus’ physical presence would be withdrawn.
Of the vital role of the Holy Spirit, both in sending Him and in their dependence on Him.

Dods emphasizes the disciples’ vulnerability: “Jesus is no longer in the world, already He has bid farewell to it, but the disciples remain in it, exposed without His accustomed counsel and defence.”

b. And I come to You: This phrase is not merely to focus prayer, but a recognition of the completion of His earthly work and His return to heaven. This John 17 commentary underscores Jesus’ imminent return to the Father.

c. Holy Father, keep through Your name those whom You have given Me: The disciples’ perseverance depended on Jesus’ prayer and the Father’s power to keep them. This John 17 commentary focuses on the need for divine preservation.

They needed to be kept as disciples. In their Jewish context, discipleship typically ended with the death of the rabbi. Yet, these disciples were to continue as followers of the risen Christ.

Spurgeon elaborates on the continuous need for divine keeping: “You have been redeemed; but you must still be kept. You have been regenerated; but you must be kept. You are pure in heart and hands; but you must be kept.”

We need Jesus’ intercession (Romans 8:34, Hebrews 7:25) to pray for us, asking the Father to keep us. Our perseverance is not solely reliant on our own efforts. The world, flesh, and devil are too powerful for us to overcome alone. Our continued faith is a testament to Jesus’ prayer, “Father, keep them.”

We need keeping:

From division: Keep them that they may be one.
From error.
From sin.
From hypocrisy.

Keep through Your name: The task of keeping believers is so significant that it requires the name of God – His entire character and authority. It is not entrusted to angels, church leaders, or personal effort alone. This John 17 commentary stresses the divine power needed for preservation.

Westcott and Hort propose an alternate reading, focusing on the name given to Jesus, rather than the disciples given to Him. This reading emphasizes being kept in unity with Christ, who is God’s name, revelation, and manifestation. Trench explains: “keep them in Me who am Thy name, Thy connotation, revelation, manifestation: keep them in unity with Me.”

d. That they may be one as We are: God the Father’s keeping power would not only preserve them individually but also unite them. Jesus prayed for their unity, patterned after the unity of the Father and the Son (that they may be one as We are). This John 17 commentary emphasizes unity modeled after the Trinity.

Tenney clarifies the nature of this unity: “The unity mentioned here is not simply a unity achieved by legislation. It is a unity of nature because it is comparable to that of the Son and the Father.”

Their unity was not guaranteed. Scattering after Jesus’ death would have been more likely than remaining united.

The unity Jesus prayed for is patterned after the Trinity. Just as the Father and Son are one yet distinct, Christian unity does not demand uniformity or structural unity. It is a unity of spirit, heart, purpose, and destiny.

e. While I was with them in the world, I kept them in Your name: Jesus reflects on His earthly ministry, during which He protected and guided the disciples. He kept them in His Father’s name, with divine authority and power, according to God’s will. This John 17 commentary reflects on Jesus’ past keeping of the disciples.

Alford notes, “The Lord here, as Cyril remarks, compares His keeping of His own, to that by the Father – in a way only accountable by both Persons being of equal Power and Dignity.”

Bruce explains Jesus’ role as steward: “By the Father’s power, imparted to Jesus, Jesus himself has guarded them as a treasure entrusted to him by the Father, and now he gives an account of his stewardship.”

Jesus kept His disciples in reliance on God the Father, not through His own independent power. It is even more foolish for us to believe we can keep ourselves or others by our own efforts.

The foundation of Jesus’ request is rooted in God’s name (character) and His ownership of the disciples (those whom You gave Me).

f. None of them is lost except the son of perdition: Judas is the sole exception to Jesus’ keeping work. This was in fulfillment of Scripture; Judas was the son of perdition, destined for destruction. This John 17 commentary addresses the exception of Judas.

Alford clarifies, “Remark, it is not “I lost none, but the son of perdition.’ – Christ did not lose him (compare John 18:9, where there is no exception), but he lost himself.”

Alford further explains the term “perdition”: “It may be well to notice, for the English reader, that in the original, the noun perdition is the derivative of the verb perished. None perished but the one who should perish; whose very state and attribute it was to perish.”

Morris emphasizes character over destiny: “‘The son of perdition’ points to character rather than destiny. The expression means that he was characterized by ‘lostness’, not that he was predestined to be ‘lost’.”

g. That the Scripture might be fulfilled: Judas’ betrayal fulfilled specific Scriptures, particularly Psalm 41:9 and Psalm 109:8, as noted in Acts 1:20. Ahithophel’s treachery against King David foreshadowed Judas’ betrayal of the Son of David. This John 17 commentary connects Judas’ betrayal to scriptural fulfillment.

4. (13-16) Elaborating on the First Petition: “My Joy Fulfilled” and “Keep Them from the Evil One”

“But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves. I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world. I do not pray that You should take them out of the world, but that You should keep them from the evil one. They are not of the world, just as I am not of the world.”

a. But now I come to You: Jesus reiterates His impending return to the Father, framing His prayer within the context of His completed earthly mission. This John 17 commentary reiterates Jesus’ awareness of His approaching departure.

b. That they may have My joy fulfilled in themselves: Jesus prays not only for their preservation and unity but also for their joy fulfilled. He desires His own joy to be present and complete in their lives. This John 17 commentary highlights Jesus’ desire for the disciples’ joy.

Carson notes the encouragement this prayer provides: “Their joy will be greater for remembering that Jesus, on the night he was betrayed, prayed for his followers.”

Jesus possessed a life filled with joy, evidenced by His reference to My joy. While He was a man of sorrows and acquainted with grief (Isaiah 53:3), His life experience held a profound joy surpassing all others.

His joy stemmed from unbroken fellowship with God the Father.
It was rooted in unwavering faith and trust in His Father.
It arose from witnessing God’s great works.
It remained untainted by personal sin.
It was undiminished by deception.
It was never compromised by giving the devil any foothold.

If Jesus prayed for His disciples’ joy, we can be assured of His desire for our joy as well. God’s purpose is to amplify joy in our lives, not diminish it. The world, flesh, and devil may suggest otherwise, but God desires joy fulfilled in us.

c. I have given them Your word: Jesus faithfully delivered God the Father’s word to His disciples. Even Jesus saw Himself as a messenger. This John 17 commentary emphasizes Jesus’ role as a messenger of the Father’s word.

I have given them Your word: Trench explains, “Not merely the oral teaching, but the whole revelation of The Father as manifested in the words and acts and personality of Jesus Christ.”

Spurgeon emphasizes Jesus’ reliance on the Father’s word: “See how the Lord Jesus himself takes all his teaching from the Father. You never hear from him any boast about being the originator of profound thoughts. No, he just repeated to his disciples the words he had received from the Father: ‘I have given unto them the words which thou gavest me.’ If Jesus acted thus, how much more must the messengers of God receive the word from the Lord’s mouth, and speak it as they receive it!”

d. I do not pray that You should take them out of the world: This prayer cautions against seeking refuge in isolation from the world, such as monastic withdrawal. Our calling is to be in the world but not of it, or of the evil one. Like a ship meant to navigate the ocean, but not to have the ocean within it. This John 17 commentary addresses the balance of being in the world but not of it.

If we were removed from the world, the world would be plunged into darkness and perish; Jesus said, “You are the light of the world.” Therefore, shine.
If we were removed, the world would lose our witness, the means of salvation for them. Therefore, win others to Jesus.
If removed, we would lose the opportunity to serve Jesus in the very place we have sinned against Him. Therefore, serve Jesus.
If removed, we would miss aspects of God’s wisdom, truth, power, and grace, best appreciated on earth rather than heaven. Therefore, see the glory of the Lord.
If removed, we would forfeit our earthly preparation for heaven. Purgatory does not exist; our preparation is now. Therefore, get ready for heaven.
If removed, we could not demonstrate God’s grace to sustain us amidst earthly trials. Therefore, continue on.

Job, Moses, Elijah, and Jonah all prayed to be taken out of the world, but God did not answer. He desires us to remain, to complete the work He has assigned to us.

e. I do not pray that You should take them out of the world, but that You should keep them from the evil one: Jesus desires us to be present in the world but not to be corrupted by evil or dominated by the evil one. He prays for protection and strength within the battle, not escape from it. This John 17 commentary focuses on protection from the evil one within the world.

Bruce notes the ambiguity of “evil one”: “The genitive ponerou might indeed be construed as neuter (‘keep them from evil’) rather than masculine (‘from the evil one’); but the reference is more probably to the being who has been thrice mentioned already as ‘the ruler of this world’ (John 12:31; 14:30; 16:11).”

Jesus prays for protection from the evil one, his dominion over the world, and his malicious schemes.

Kept from the evil of apostasy.
Kept from the evil of worldliness.
Kept from the evil of unholiness.
Not kept from the evil of trouble or hardship.

Carson adds, “The evil one, apparently, often operates through the hatred of the world (cf. John 15:18-16:4); and the disciples are going to need protection against such malice.”

All need to be kept from the evil one. While youth faces unique temptations, older individuals are not immune. Scripture highlights examples of sin in the lives of middle-aged men like David, Solomon, and Lot, demonstrating that temptation is not limited to youth.

Spurgeon, in a sermon on this text, addresses those who are in sin but unaware of its evil: “There are some of you who do not feel sin to be an evil; and shall I tell you why? Did you ever try to pull a bucket up a well? You know that, when it is full of water, you can pull it easily so long as the bucket remains in the water; but when it gets above the water, you know how heavy it is. It is just so with you. While you are in sin, you do not feel it to be a burden, it does not seem to be evil; but if the Lord once draws you out of sin, you will find it to be an intolerable, a heinous evil. May the Lord, this night, wind some of you up! Though you are very deep down, may he draw you up out of sin, and give you acceptance in the Beloved!”

f. They are not of the world, just as I am not of the world: Because Jesus sees His disciples as in Him, He declares them not of the world, mirroring His own separation from the world. His call is for them to live out their true identity in Him. This John 17 commentary emphasizes the believer’s identity as not being “of the world”.

Jesus’ statement that His people are not of the world even as He was not of the world emphasizes a particular pattern of separation from the world, mirroring Jesus’ own.

While others may be “not of the world” in various ways (eccentricity, violence, etc.), Jesus’ separation was distinct.

Jesus was not of the world in His nature.
Jesus was not of the world in His office.
Jesus was not of the world in His character.

5. (17-19) Second Petition for Disciples: “Sanctify Them” – Set Apart by Truth

“Sanctify them by Your truth. Your word is truth. As You sent Me into the world, I also have sent them into the world. And for their sakes I sanctify Myself, that they also may be sanctified by the truth.”

a. Sanctify them by Your truth: Sanctify means to be set apart for God’s special purpose and pleasure, implying holiness – separation from worldly corruption and for God’s service. This John 17 commentary defines sanctification as being set apart for God.

Trench defines hagios (sanctify, hallow, consecrate): “The word hagios (rendered ‘sanctify,’ ‘hallow,’ ‘consecrate’) means to set-apart-and-devote-to-God: whether it be things, or sacrificial animals, or men for His service.”

Jesus does not expect the disciples to sanctify themselves. He prays for their sanctification, recognizing it as a divine work in and through them. This process, like preservation, is not solely dependent on our own efforts.

b. Sanctify them by Your truth. Your word is truth: Truth is the driving force behind sanctification – God’s word read, heard, understood, and applied. This John 17 commentary highlights truth as the means of sanctification.

Morris states, “Sanctification is not effected apart from divine revelation.”

Spurgeon emphasizes the transformative power of truth: “The more truth you believe, the more sanctified you will be. The operation of truth upon the mind is to separate a man from the world unto the service of God.”

c. As You sent Me into the world, I also have sent them into the world: The concept of service is interwoven with sanctification. The sanctification Jesus refers to here encompasses personal holiness but primarily emphasizes being set apart for God’s service and mission. This John 17 commentary connects sanctification with mission.

Alford clarifies the active sending: “He does not merely leave them into the world, but sends them into it, to witness to this same truth of God.” Boice defines mission: “The word ‘mission’ comes from the Latin verb mitto, mittere, misi, missum, which means ‘to send’ or ‘dispatch.’ A mission is a sending forth.” Bruce adds, “They not merely remain in it because they can do nothing else; they are positively sent into it as their Master’s agents and messengers.”

Spurgeon distinguishes between Christ’s mission and ours while highlighting the shared nature of being sent: “Christ was the great Missionary, the Messiah, the Sent One; we are the minor missionaries, Sent out into the world to accomplish the Father’s will and purpose.”

Spurgeon further differentiates the scale of commission: “Christ’s commission is on a higher scale than ours; for he was sent to be a propitiation and covenant-head, and so came into positions which it would be presumption for us to dream of occupying. Still, there is a likeness though it be only that of a drop to the sea.”

Consider how Jesus came and how He sends us into the world: This John 17 commentary draws parallels between Jesus’ sending and our sending into the world.

Jesus did not come as a philosopher, though He possessed superior wisdom.
Jesus did not come as an inventor or discoverer, though He could have.
Jesus did not come as a conqueror, though He was mightier than earthly rulers.
Jesus came to teach.
Jesus came to live among us.
Jesus came to suffer for truth and righteousness.
Jesus came to rescue humanity.

Bruce emphasizes that prayer for the disciples is inherently connected to hope for the world: “If Jesus does not explicitly pray for the world at this time (verse 9), yet his prayer for the disciples involves hope for the world.”

d. And for their sakes I sanctify Myself: It is not that Jesus was previously unsanctified, but that He was entering a new phase of being set apart for God’s purpose: the completion of the cross. This finished work would empower God’s word and work to be fully effective in the disciples’ lives (that they also may be sanctified by the truth). This John 17 commentary explains Jesus’ self-sanctification for the disciples’ sake.

And for their sakes I sanctify Myself: Trapp explains, “As both priest, altar, and sacrifice; and this Christ did from the womb to the tomb; at his death especially.”

Bruce connects this to Jesus’ prayer in Gethsemane: “Chrysostom paraphrases ‘I sanctify myself’ as ‘I offer myself in sacrifice’. Here is a Johannine counterpart to the Gethsemane prayer.”

C. Jesus Prays Concerning All Believers: Extending Intercession to Future Generations

1. (20) Broadening the Scope: Prayer for Future Believers

“I do not pray for these alone, but also for those who will believe in Me through their word;”

a. I do not pray for these alone: Jesus’ prayer transcends His immediate disciples, encompassing future generations of believers who would come to faith through their testimony. He prayed for us. This John 17 commentary emphasizes the expansive scope of Jesus’ prayer, including future believers.

Morgan highlights the power and assurance of Jesus’ intercession: “He prayed for them. He prays for us. He knew His intercession for them would prevail. He knows His intercession for us will prevail. Then let us rest in Him, with the rest of loving obedience and of surest confidence.”

b. Those who will believe in Me through their word: Jesus anticipates the disciples’ temporary failure but expresses confidence that their testimony would ultimately lead many to faith. This John 17 commentary underscores Jesus’ confidence in the enduring impact of the disciples’ word.

Jesus went to the cross with the knowledge that His work would endure. His confidence in God’s work through the disciples was not vague hope, but certain assurance.

Tenney emphasizes the temporary nature of the disciples’ failure: “The last section of Jesus’ prayer shows that he expected the failure of the disciples to be only temporary. The entire tone of the farewell discourse is built on the assumption that after the resurrection they would renew their faith and carry on a new ministry in the power of the Holy Spirit.”

Bruce highlights the contrast between worldly perception and Jesus’ perspective: “By worldly standards of success Jesus had little to show for his mission.” Yet, Jesus departed His earthly ministry with unwavering confidence in God’s work through His disciples.

2. (21) Prayer for Unity Among All Believers: Mirrored in the Trinity, Witness to the World

“That they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.”

a. That they all may be one: Jesus envisions the vast multitude of believers from every nation (Revelation 7:9-10) and prays for their unity, transcending all earthly distinctions. This John 17 commentary highlights Jesus’ vision for global unity among believers.

Jesus’ prayer can be paraphrased: “Father, I prayed for unity among the disciples You gave Me, who are from Galilee, from this time and place. But countless others will become disciples from every nation, language, culture, class, and era. Father, make them one.”

Spurgeon emphasizes faithfulness to truth alongside unity: “We are to be faithful to truth; but we are not to be of a contentious spirit, separating ourselves from those who are living members of the one and indivisible body of Christ. To promote the unity of the church, by creating new divisions, is not wise. Cultivate at once the love of the truth and the love of the brethren.”

Spurgeon identifies sin as the divider: “Why are we not one? Sin is the great dividing element. The perfectly holy would be perfectly united. The more saintly men are, the more they love their Lord and one another; and thus they come into closer union with each other.”

Clarke describes the scope of this unity: “Christ will have all his members to be one in spirit, one in rights and privileges, and one in the blessedness of the future world.”

b. That they all may be one, as You, Father are in Me, and I in You: Jesus broadens His prayer for unity, now encompassing all believers, patterned after the unity of the Godhead, specifically the Father and Son. This John 17 commentary emphasizes the Trinitarian model for believer unity.

Bruce explains the depth of this unity: “If the Father is in him and he is in them, then the Father is in them: they are drawn into the very life of God, and the life of God is perfect love.”

The repetition and expansion of this prayer for unity underscores its immense importance to Jesus.

As You, Father, are in Me, and I in You also points to the foundational basis of our unity: equality in Christ. We are all on level ground at the cross.

Spurgeon emphasizes the unity amidst diversity: “Beloved, those in whom Christ lives are not uniform, but one. Uniformity may be found in death, but this unity is life. Those who are quite uniform may yet have no love to each other, while those who differ widely may still be truly and intensely one. Our children are not uniform, but they make one family.”

c. That they also may be one in Us: The desired unity originates from a shared life in both God the Father and God the Son. This John 17 commentary highlights the source of unity as being “in Us” – in the Trinity.

Jesus prays for unity rooted in love and shared nature, not uniformity or institutional unity. He envisions the true unity of the Spirit (Ephesians 4:3), bringing together diverse parts of Christ’s body.

We must believe this prayer is answered and the Church is one, despite our failures to recognize and live in this reality.

d. That the world may believe that You sent Me: Jesus links the unity of believers directly to the world’s belief in His divine mission. Unity among God’s people serves as a powerful witness to the world, leading them to believe that the Father sent the Son. This John 17 commentary connects believer unity to the world’s belief.

Carson emphasizes the outward focus of unity: “Even when he prays for their unity, he looks beyond their unity to the still unconverted world which stands in need of the witness generated by that unity.”

3. (22) Prayer for Glory in the Church: Sharing Divine Radiance

“And the glory which You gave Me I have given them, that they may be one just as We are one:”

a. The glory which You gave Me I have given them: Just as God the Father shared His glory with God the Son (John 17:5), Jesus imparts glory to His people. This John 17 commentary emphasizes the bestowal of divine glory upon believers.

Jesus shares His glory in various ways:

The glory of His presence.
The glory of His Word.
The glory of His Spirit.
The glory of His power.
The glory of His leadership.
The glory of His preservation.

Essentially, this glory is manifested as the presence of Jesus, God the Son. Scripturally, God’s glory is often understood as the radiance or shining forth of His presence and essential nature.

Paul also understood this impartation of glory: For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6)

b. The glory which You gave Me: The glory given by the Father to the Son often appeared humble, weak, and suffering, culminating in radical sacrifice on the cross. Jesus’ glory is the antithesis of human self-glorification. This John 17 commentary highlights the sacrificial nature of divine glory.

Jesus’ glory was supremely revealed in His crucifixion, which He often referred to as His glorification (John 7:39, 12:16, 12:23).

Morris notes the connection between glory and humble service: “Just as His true glory was to follow the path of lowly service culminating in the cross, so for them the true glory lay in the path of lowly service wherever it might lead them.”

c. That they may be one: The presence of glory, both within the Trinity and among believers, contributes to the oneness and unity of God’s people. This John 17 commentary links divine glory to believer unity.

A sense of God’s glory facilitates unity. Lesser divisions fade when God’s glory is actively present.

4. (23) Prayer for Unity Founded in Love: Perfected Oneness, Worldly Witness

“I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.”

a. I in them, and You in Me; that they may be made perfect in one: Jesus reiterates the living, organic unity He desires for His people. This is not forced unity or compromise, but a unity of love and shared identity in Him. This John 17 commentary emphasizes organic unity in Christ, rooted in love.

Carson notes the progressive nature of this oneness: “Like sanctification, this oneness is simultaneously something already achieved and something that needs perfecting.”

b. That the world may know that You have sent Me, and have loved them as You have loved Me: Expanding on John 17:21, Jesus further emphasizes that the unity of believers will demonstrate to the world not only His divine mission but also the Father’s love for them, mirroring His love for the Son. This John 17 commentary connects believer unity to the world’s recognition of God’s love.

The repetition of the connection between unity and worldly witness underscores its importance to Jesus.

Jesus expands the idea, now praying that the unity across generations of believers will demonstrate God’s love for them, reflecting the Father’s love for the Son (and have loved them as You have loved Me).

This highlights the critical importance of love and unity among Christians. Jesus essentially gives the world permission to question His mission and love if unity and love are absent among His followers.

Divisiveness and harsh criticism are often falsely justified as love, creating barriers to true unity.
However, genuine love sometimes necessitates criticism, correction, and rebuke.
While Christian unity is essential for witness, unbelief also stems from other factors (2 Corinthians 3:13-16, Ephesians 4:17-19, Romans 1:20-21). Christians bear a significant responsibility to display Jesus through love and unity, but should avoid blaming each other for the world’s unbelief.

Trapp poignantly quotes a historical observation on Christian disunity: “But what a sad thing was it, that a heathen should soon after have cause to say, No beasts are so mischievous to men, as Christians are to one another.”

5. (24) Prayer for Eternal Presence and Beholding Glory: Heavenly Reunion

“Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world.”

a. I desire that they also whom You gave Me may be with Me where I am: Jesus prays for the ultimate fulfillment of unity – His people being with Him in eternity, as He promised (John 14:2-3). This John 17 commentary highlights Jesus’ longing for heavenly reunion with believers.

“I desire” expresses Jesus’ longing for the consummation of all things, His deep desire for His people to be gathered to Him in heaven. Jesus longed for heaven’s completion.

Where I am: Though not yet in heaven, Jesus speaks as if He is already there, reflecting our calling to live in heavenly places even while on earth (Ephesians 1:3, 2:6).

Spurgeon beautifully describes Jesus’ spiritual exaltation in prayer: “Was he not carried away by the fervor of his devotion? Where was he when he uttered the words of our text? If I follow the language I might conclude that our Lord was already in heaven. He says, ‘rather, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory.’ Does he not mean that they should be in heaven with him? Of course he does; yet he was not in heaven; he was still in the midst of his apostles, in the body upon earth; and he had yet Gethsemane and Golgotha before him ere he could enter his glory. He had prayed himself into such an exaltation of feeling that his prayer was in heaven, and he himself was there in spirit.”

Jesus prays for the Father to fulfill His promise of eternal presence with believers (John 14:2-3), demonstrating His dependence on the Father in all things.

b. That they may behold My glory which You have given Me: The eternal occupation of believers in heaven will be to behold Jesus’ glory. This implies an immeasurable, captivating glory, worthy of eternal contemplation. This John 17 commentary emphasizes the eternal beholding of Christ’s glory.

c. For You loved Me before the foundation of the world: This statement connects glory with eternal love between the Father and the Son, existing before creation. This John 17 commentary connects divine glory to the eternal love within the Trinity.

Before creation, there was a love relationship within the Trinity. God’s eternal nature (Micah 5:2) and His essence as love (1 John 4:8, 4:16) necessitate pre-creation love within the Godhead. The Triune nature of God is not only scripturally sound but logically necessary. Genuine love requires an object, and this object existed eternally within the Trinity.

6. (25-26) Triumphant Conclusion: Righteous Father, Declared Name, Abiding Love

“O righteous Father! The world has not known You, but I have known You; and these have known that You sent Me. And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them.”

a. O righteous Father! As Jesus approaches the cross, facing immense suffering ordained by the Father, He affirms God’s righteousness. This John 17 commentary highlights Jesus’ affirmation of the Father’s righteousness amidst suffering.

Jesus’ impending pain does not diminish God the Father’s righteousness in the slightest.

b. The world has not known You, but I have known You: Jesus contrasts the world’s ignorance of God the Father with His own intimate knowledge. This John 17 commentary contrasts the world’s ignorance with Jesus’ intimate knowledge of the Father.

c. And these have known that You sent Me: Jesus reiterates the disciples’ understanding of His divine mission (John 17:8), despite their weaknesses. This John 17 commentary reaffirms the disciples’ belief in Jesus’ divine mission.

d. I have declared to them Your name, and will declare it: Jesus concludes with faith and triumph, knowing He has fulfilled and will complete His work. This John 17 commentary highlights the triumphant conclusion focused on declaring the Father’s name.

Jesus’ entire ministry can be summarized as declaring the name of God the Father – revealing and embodying God’s character and nature as the brightness of His glory and the express image of His person (Hebrews 1:3).

Despite worldly accusations against Jesus (blasphemer, drunkard, demon-possessed, illegitimate), He confidently affirms, “I have declared to them Your name, and will declare it.”

e. That the love with which You loved Me may be in them: Jesus received love from the Father, sustaining and strengthening Him. He prays that this same love would fill His disciples, near and far. This John 17 commentary emphasizes the prayer for the Father’s love to be in believers.

Love is essential in the Christian life and community. Jesus prioritized prayer for love, recognizing its paramount importance.

Love without joy is mere hedonism.
Love without holiness is self-righteousness.
Love without truth is bitter orthodoxy.
Love without mission is conquest.
Love without unity is tyranny.

f. And I in them: Jesus prays for not only the Father’s love to fill His disciples but also for His own indwelling presence, echoing His earlier teachings on abiding in Him (John 15:1-8). This John 17 commentary concludes by emphasizing Christ’s indwelling presence in believers.

This John 17 commentary has explored the depths of Jesus’ High Priestly Prayer, revealing His heart for glory, unity, and love. May this prayer continue to anchor our faith and guide our lives.

John 17 Commentary: Exploring Jesus’ Prayer for Unity and Glory