Text -- John 17:1-15 (NET)

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward to heaven and said, “Father, the time has come. Glorify your Son, so that your Son may glorify you– 17:2 just as you have given him authority over all humanity, so that he may give eternal life to everyone you have given him. 17:3 Now this is eternal life– that they know you, the only true God, and Jesus Christ, whom you sent. 17:4 I glorified you on earth by completing the work you gave me to do. 17:5 And now, Father, glorify me at your side with the glory I had with you before the world was created.

Jesus Prays for the Disciples

17:6 “I have revealed your name to the men you gave me out of the world. They belonged to you, and you gave them to me, and they have obeyed your word. 17:7 Now they understand that everything you have given me comes from you, 17:8 because I have given them the words you have given me. They accepted them and really understand that I came from you, and they believed that you sent me. 17:9 I am praying on behalf of them. I am not praying on behalf of the world, but on behalf of those you have given me, because they belong to you. 17:10 Everything I have belongs to you, and everything you have belongs to me, and I have been glorified by them. 17:11 I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them safe in your name that you have given me, so that they may be one just as we are one. 17:12 When I was with them I kept them safe and watched over them in your name that you have given me. Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled. 17:13 But now I am coming to you, and I am saying these things in the world, so they may experience my joy completed in themselves. 17:14 I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world. 17:15 I am not asking you to take them out of the world, but that you keep them safe from the evil one.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 17:1

¹ tn Grk “he raised his eyes” (an idiom).

sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

² tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

³ tn Grk “the hour.”

sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

⁴ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

tn Grk “the Son”; “your” has been added here for English stylistic reasons.

NET Notes: Joh 17:2

¹ tn Or “all people”; Grk “all flesh.”

² tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

NET Notes: Joh 17:3

¹ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

² sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

³ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

NET Notes: Joh 17:4

¹ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

² tn Grk “the work that you gave to me so that I may do it.”

NET Notes: Joh 17:5

¹ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

² tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created, he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation (John 1:14) remains, though now glorified.

NET Notes: Joh 17:6

¹ tn Or “made known,” “disclosed.”

² tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

³ tn Grk “Yours they were.”

⁴ tn Or “have kept.”

NET Notes: Joh 17:7

¹ tn Or “they have come to know,” or “they have learned.”

² tn Grk “all things.”

NET Notes: Joh 17:8

¹ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

² tn Or “received.”

³ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

⁴ tn Or “truly.”

⁵ tn Or have come to know.”

NET Notes: Joh 17:9

¹ tn Grk “I am asking.”

² tn Grk “I am not asking.”

³ tn Or “because they are yours.”

NET Notes: Joh 17:10

¹ tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

² tn Or “Everything I have is yours.”

³ tn Or “everything you have is mine.”

⁴ tn Or “I have been honored among them.”

sn The theme of glory with which Jesus began this prayer in 17:1-5 now recurs. Jesus said that he had been glorified by his disciples, but in what sense was this true? Jesus had manifested his glory to them in all of the sign-miracles which he had performed, beginning with the miracle at the wedding feast in Cana (2:11). He could now say that he had been glorified by them in the light of what he had already said in vv. 7-8, that the disciples had come to know that he had come from the Father and been sent by the Father. He would, of course, be glorified by them further after the resurrection, as they carried on his ministry after his departure.

NET Notes: Joh 17:11

¹ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

² tn The context indicates that this should be translated as an adversative or contrastive conjunction.

³ tn Or “protect them”; Grk “keep them.”

⁴ tn Or “by your name.”

⁵ tn The second repetition of “one” is implied, and is supplied here for clarity.

NET Notes: Joh 17:12

¹ tn Or “I protected them”; Grk “I kept them.”

² tn Grk “and guarded them.”

³ tn Or “by your name.”

⁴ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

⁵ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.

⁶ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

NET Notes: Joh 17:13

¹ tn Grk “they may have.”

² tn Or “fulfilled.”

NET Notes: Joh 17:14

¹ tn Or “your message.”

² tn Grk “because they are not of the world.”

³ tn Grk “just as I am not of the world.”

NET Notes: Joh 17:15

¹ tn Or “that you protect them”; Grk “that you keep them.”

² tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.