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  Copyright © 2001 Jeanie C. Crain
Last modified: March, 2002

Prayer for the glorification of the Son that He might be the source of eternal life ( John 17:1–5 ). The words glory and glorify appear frequently in this first section of Jesus’ prayer. The biblical meaning of these terms is drawn from the Old Testament, and this meaning infuses the New Testament. The primary Hebrew word translated “glory” is kabod, which means “heavy” or “weighty.” Used figuratively, as it most often is in the Old Testament, it indicates the impressive, powerful, and splendid.

While God is by nature glorious, we sense His glory only in His self-revelation. The mighty acts by which God won freedom from Egyptian slavery for Israel ( Num. 14:22 ), the cloud which often accompanied His appearances ( Ex. 40:34–35 ), the Creation itself ( Ps. 19:1 )—all of these reveal God’s glory. Now, in His high priestly prayer, Jesus asked God to reveal further His own splendor—not only in the Cross but also in the eternal life that Jesus was about to win for humankind.

Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, 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. 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 ( John 17:1–5 ).

“The hour has come” ( 17:1 ). The moment toward which Christ’s whole mission on earth had been focused was at hand. The ultimate revelation of the deep love and justice of God was about to take place on a hill where criminals experienced a shameful death.

“That He should give eternal life” ( 17:2 ). God is glorified by the provision of eternal life and the transformation of sinful humankind which this gift implies. Only God could find a solution to the problem that human sinfulness created for One who was both completely loving and totally just.

“I have glorified You on the earth” ( 17:4 ). Living now in history’s critical hour, Jesus looked back at His incarnation and said, “I have glorified You on the earth.” Every word and deed of Jesus had revealed more of the Father. Soon in His sacrifice of Himself on the cross, the ultimate revelation would take place.

“With the glory which I had with You before the world was” ( 17:5 ). The incarnation called for Christ to “empty himself” ( Phil. 2:7 )—to set aside the splendor of His deity to live as an ordinary human being. On Christ’s return to heaven, the full manifestation of the glory that was His from eternity was restored.

Prayer for the disciples ( John 17:6–19 ). The central section of Jesus’ prayer was for the disciples. In this section, three themes are developed: (1) Jesus’ reasons for praying for them, verses 6–11a ; (2) prayer that they might be kept, verses 11b–16 ; and (3) prayer that they might be sanctified with Jesus, verses 17–19 . While this section of the prayer was specifically for those who shared the Last Supper with Jesus, the prayer has application to us as well.

Jesus’ reasons for praying for the disciples ( John 17:6–11a ). Jesus was about to leave the disciples to face the challenges of ministry without His physical presence. How appropriate that Christ should pray for these special followers whom the Father had given Him.

Throughout this section of His prayer, Jesus referred to the “world.” The particular word Jesus uses, kosmos, has a distinctive theological cast. When this word occurs in the New Testament, its usual reference is not to the earth or to mankind in general, but to human society as shaped by mankind’s sinful nature. The “world” is that system of beliefs and values which grows out of and is driven by sin. In saving the disciples as well as us, Jesus transfers us from the world to His own kingdom, where we are to be driven by desires which grow out of our relationship with the Lord ( Col. 1:13 ).

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. 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. Now I am no longer in the world, but these are in the world, and I come to You ( John 17:6–11 ).

“The men whom You have given Me out of the world” ( 17:6 ). Several things in this prayer clarify what makes the disciples—and all believers—so special.

•      They are God’s gifts to Jesus ( 17:6 ).

•      Jesus has revealed to them God’s “name,” i.e., His nature and character ( 17:6 ).

•      They have welcomed and responded to the word Christ brought them ( 17:8 ).

•      They have acknowledged that Jesus was sent by God ( 17:8 ).

“I do not pray for the world” ( 17:9 ). Jesus prayed here only “for those whom You have given Me,” not for the world. Yet as Jesus’ prayers for the disciples were answered, their ministry had a significant impact on the world. Through the disciples, thousands of people came to know Christ, the church was expanded, and the words that Christ spoke to them have been recorded for us.

“But these are in the world” ( 17:11 ). Jesus was on His way to the Father. It would be up to the disciples to carry on Christ’s mission by sharing the gospel of salvation with all people.

Jesus’ prayer that the disciples might be kept ( 17:11b–16 ). The translation of the disciples from the world to Jesus’ kingdom had made them vulnerable. The world that was hostile to Jesus would now be hostile to the disciples. So Jesus prayed that the Father would keep the disciples from the evil one when Jesus ascended to heaven.

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. 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 ( John 17:11–14 ).

“Holy Father” ( 17:11b ). This is the only place in the Scriptures where Jesus addressed God as “holy Father.” The biblical concept of the holiness of God involves more than moral perfection. “Holy” conveys a sense of the otherness—the awesomeness—of God as distinct from and greater than His creation. In the Old Testament, a place, person, or object that was “holy” had been set apart for God’s special use.

While Jesus’ prayer blended transcendence and intimacy, the use of “holy” is particularly appropriate for this section of Christ’s prayer. The disciples too were holy; they had been set apart from the world and dedicated to God’s service. They were both instruments of God in the world and objects of His love separated from the world. It was imperative that Jesus’ disciples be kept safe.

“That they may be one as We are” ( 17:11 ). The unity which Jesus spoke of here is a unity of thought and purpose. Jesus lived on earth in sensitivity to the Father’s will, and totally committed to doing it. It is in this sense that believers may be one, not with each other, but one with God as Christ Himself was.

The oneness of which Jesus spoke here is frequently described in other sayings which John ascribes to Jesus.

Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner. For the Father loves the Son, and shows Him all things that He Himself does ( John 5:19–20 ).

For I have come down from heaven, not to do My own will, but the will of Him who sent Me ( John 6:38 ).

I do nothing of Myself, but as My Father taught Me, I speak these things. And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him ( John 8:28 , 29 ).

The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. Believe Me that I am in the Father and the Father in Me ( John 14:10 , 11 ).

In none of these expressions was Jesus speaking of the unity that exists within the Trinity. Rather, He was describing an experiential oneness that depended on living His life in submission to God’s will. It was this experience of oneness with God which Christ prayed His disciples would know.

“While I was with them … , I kept them” ( 17:12 ). When Jesus was physically present with the Twelve, He was able to guard them. Christ was now about to leave, so He committed their care to the Father.

“None of them is lost except the son of perdition” ( 17:12 ). The only disciple who had not been faithful to Jesus was Judas. The phrase “son of perdition” may have several meanings. The same phrase is found in the Septuagint’s rendering of Psalm 57:4 , where it is used of unrighteous or wicked persons. It is also applied to the antichrist in 2 Thessalonians 2:3 , where it probably describes his evil nature, although it may imply his certain destruction.

Judas was doomed not because of any failure of Christ but because he followed his own warped and twisted nature. He took sides with Satan against the Lord.

“That they may have My joy fulfilled in them-selves” ( 17:13 ). In spite of the conflict and sufferings that mar every human life, there is joy for the person who lives close to the Lord. This was a joy which Jesus knew and which He requested for His own.

“The world has hated them” ( 17:14 ). Sinful human society, “the world,” mirrors the passions and warped values of Satan. Even more, Scripture calls Satan the “ruler of this world” ( John 12:31 ) and says that the whole world ( kosmos ) “lies under the sway of the wicked one” ( 1 John 5:19 ). Satan’s hostility toward God is mirrored in the reaction of the world to believers.

Jesus specified two reasons for the world’s hatred. (1) Jesus gave them God’s word, and (2) their identity is now rooted in heaven, even as Christ’s is. The word that the believer receives exposes the world’s corruption; the new life given by Christ makes the believer stand out as one who is different, no longer “of the world.” The hatred for the world is instinctive, the natural animosity of the sinful toward the holy, of lost humanity toward God (cf. Rom. 5:10 ).

No wonder Jesus said, “They are not of the world, just as I am not of the world.”

Jesus’ prayer that the disciples may be consecrated as He is ( 17:17–19 ). The key word in this section of Jesus’ prayer is “sanctify.” The Greek word used here is hagiazon, from the root hagiazo, “to make holy.” In the Old Testament, the holy was separated from ordinary use so it might be dedicated to God. In the New Testament, God transformed the ordinary that it might be usable by Him. Thus, Jesus’ prayer was one of consecration, asking God the Father to transform and use His disciples to His glory.

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 ( John 17:17–19 ).

“Sanctify them by Your truth” ( 17:17 ). We might better catch the intent of these words if we translated them, “Consecrate them in Your truth.” Jesus’ disciples were no longer to live in the world, ruled by its passions. Instead, they were to live in the realm of God’s truth, ruled by the governing principles unveiled in God’s Word. Living in God’s truth, the disciples would be fully equipped for their mission to the world.

“As You sent Me into the world, I also have sent them into the world” ( 17:18 ). The disciples were the fruit of Jesus’ mission to the world. Now Jesus was sending them into the world to gather more fruit for Him.

“For their sakes I sanctify Myself, that they also may be sanctified by the truth” ( 17:19 ). In the Old Testament, the language of sanctification or consecration is intimately linked with sacrifice. In this passage, Jesus spoke of the sacrifice He was about to become, that through His death on their behalf His disciples might be consecrated to their mission.

Jesus prayed that all believers might be one ( 17:20–23 ). Of all the statements in Jesus’ prayer, this is perhaps the most misunderstood. Many people have viewed it as a call to organizational unity. Many sermons have been preached and many well-intentioned movements have been launched on the interpretation of this statement.

However, Christ specifically asked that the disciples might be one “as You, Father, are in Me, and I in You” ( 17:21 ). The unity of which Jesus spoke is organic. His focus was on the unity which believers can have with the Lord—not with one other.

I do not pray for these alone, but also for those who will believe in Me through their word; 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. And the glory which You gave Me I have given them, that they may be one just as We are one; 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 ( John 17:20–23 ).

“I … pray … for those who will believe in Me through their word” ( John 17:20 ). The focus of Christ’s prayer shifted here from the disciples to future generations of believers. This section of Jesus’ prayer relates to members of the church of all the ages.

“That they all may be one” ( 17:21 ). It is significant that this section contains a single request, which is stated again and again. Repetition alerts us to the significance of “being one.” More to the point, within the verses the oneness prayed for is carefully defined:

•      “as You, Father, are in Me, and I in You” ( 17:21 );

•      “that they also may be one in Us” ( 17:21 ); and

•      “I in them, and You in Me” ( 17:23 ).

What Christ described here is a mutual indwelling, patterned on the relationship with God which Jesus experienced during His life on earth. This is the same request made in John 17:11 for the disciples, and it is to be understood in the same way. All the verses quoted with the comment on 17:11 above (p. 192) help us define the practical implications of mutual indwelling for believers, even as they define the practical implications of mutual indwelling in the case of the Father and the Son.

Again, Jesus was not asking the Father that the visible church on earth might experience organizational unity. His prayer was that all believers of all times would experience the same kind of organic unity with God which made it possible for Jesus to minister as He did.

“That the world may believe that You sent Me” ( John 17:21 ). One outcome of organic unity with Christ is that Jesus will be seen in us. The most fundamental witness to the person of Jesus Christ is the transformed lives of believers.

“The glory which You gave Me I have given them” ( John 17:22 ). As Jesus in His incarnation revealed the glory of God, so God now expresses Himself through the believer who lives out his or her union with Jesus.

“That they may be made perfect in one” ( John 17:23 ). In Scripture, to be “made perfect” generally means to become mature or to be fully equipped for a particular service. Our oneness with Jesus equips us to continue Jesus’ mission to the world and to communicate God’s amazing love.

It is not enough that the people of the world hear about God. They need to see the gospel enfleshed. Because Jesus remained in union with God, His glory could be seen in Christ. As we live in union with our Lord, God’s glory will be displayed in us as well.

Jesus prayed that believers might be with Him ( 17:24–26 ). The conclusion of Jesus’ prayer echoes its beginning.

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. 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 ( John 17:24–26 ).

The wonder of our Lord’s high priestly prayer is that it has been answered. The Holy Spirit unites us to Jesus Christ, for “by one Spirit we were all baptized into one body” ( 1 Cor. 12:13 )—the body of Christ. No less than 87 times in 86 different verses, the New Testament speaks of believers as being “in Christ.” And through this mystical relationship that we have with Jesus, we are kept, empowered, and enabled for life to the fullest in this world.