GNT John 17:1 Tau/ta evla,lhsen VIhsou/j( kai. evpa,raj tou.j ovfqalmou.j auvtou/ eivj to.n ouvrano.n ei=pen( Pa,ter( evlh,luqen h` w[ra\ do,xaso,n sou to.n ui`o,n( i[na o` ui`o.j doxa,sh| se,(


NAS John 17:1 These things Jesus spoke; and lifting up His eyes to heaven, He said,   Tau/ta ou-toj (near dem. pro./an-p)   VIhsou/j( (n-nm-s)  evla,lhsen lale,w (viaa--3s; "spoke/communicated")  kai, (cc)  evpa,raj evpai,rw (circ. ptc./a/a/nm-s; "after lifting up")  auvtou/ auvto,j (npgm3s)  tou.j o` ovfqalmou.j ovfqalmo,j (d.a. + n-am-p; "eyes")  eivj (pa)  to.n o` ouvrano.n ouvrano,j (d.a. + n-am-s; "heaven")  ei=pen( le,gw (viaa--3s)    "Father, the hour has come; glorify Your Son, that the Son may glorify You,    Pa,ter( (n-vm-s; case of address; "Father") h` w[ra\ (d.a. + n-nf-s)  evlh,luqen e;rcomai (viPFa--3s)   do,xaso,n doxa,zw (vImp./a/a--2s; "glorify")  sou su, (npg-2s)  to.n o` ui`o,n( ui`o,j (d.a. + n-am-s)   i[na (cs; purpose)  o` ui`o,j (d.a. + n-nm-s)  doxa,sh| doxa,zw (vsaa--3s; "might glorify")  se,( su, (npa-2s)


GNT John 17:2 kaqw.j e;dwkaj auvtw/| evxousi,an pa,shj sarko,j( i[na pa/n o] de,dwkaj auvtw/| dw,sh| auvtoi/j zwh.n aivw,nionÅ


NAS John 17:2 even as You gave Him authority over all mankind,   kaqw,j (compar. conj.; "even as/just as")  e;dwkaj di,dwmi (viaa--2s; "gave/assigned/granted")  auvtw/| auvto,j (npdm3s)  evxousi,an evxousi,a (n-af-s; "authority/power/control/freedom to act over or to give orders to others")  pa,shj pa/j (a--gf-s)  sarko,j( sa,rx (n-gf-s; gen. of reference; defines the limits of "all" contextually; "flesh/mankind")     that to all whom You have given Him, He may give eternal life.    i[na (cs; purpose)  pa/n pa/j (ap-an-s)  o] o[j (rel. pro./an-s; "whom")  de,dwkaj di,dwmi (viPFa--2s)  auvtw/| auvto,j (npdm3s; ref. "The Son")  dw,sh| di,dwmi (vsaa--3s)  auvtoi/j auvto,j (npdm3p; "to them"; not translated)  aivw,nionÅ aivw,nioj (a--af-s; "eternal/everlasting/without end") zwh.n zwh, (n-af-s; "life")




1.      John ends the recording of this final Bible class with a prayer that Jesus offered up.

2.      This particular prayer is what is commonly called His High-priestly prayer and is in fact the Lord’s prayer offered on behalf of:

  1. Himself and His glorification.  Vss.1-5
  2. His immediate disciples.  Vss.6-19
  3. For all believers that will follow.  Vss.20-26

3.      It is by far the longest of Jesus’ recorded prayers, while not saying that it represents the longest time He ever spent during a prayer.  Mar.6:45-46 cp. Luk.6:12

4.      Principle:  If the perfect Son of God placed premium emphasis on prayer and personally being absorbed with it to meet the issues of life that confronted Him, how much more should we, imperfect men and women, talk to our Heavenly Father?

5.      Like His disciples, we not only need to be taught how to pray, but taught to pray.  Luk.11:1 cp. 1The.5:17

6.      It is the Lord’s prayer that caps this farewell discourse evolving around all of “These things Jesus spoke” concerning His immanent departure and ushering in of the new dispensation.

7.      It is designed to serve as a promise that all of the doctrine He has been teaching will indeed come to fruition, since He now makes personal requests and demands to the Father on behalf of those that adhere to it, including Himself.

8.      It’s tone is one of complete assurance of triumph and victory, blended with an intense desire for +V remaining in the world and a full expectation of a positive response in all aspects from the Father.

9.      It is offered in light of the fact that He is completely victorious over Satan and the cosmic system.  Joh.12:31; 16:11,33

10.  The mood therefore is not gloomy, but one full of hope and confidence.

11.  While Jesus does not refer explicitly to the cross (anymore that He did in His teaching in this Bible class), that is less than 24 hours away, that event is viewed as a given and an event that He considers fiat accompli.

12.  It denotes Jesus’ perfect and complete confidence of His own ++V that His ministry has been a perfect success and to take the final step towards the cross will not be thwarted through Himself or others.

13.  John records Jesus’ posture for this prayer, a mark of an eyewitness, as he states, “and lifting His eyes to heaven, He said,”.

14.  This posture is seen as rather common for prayer in His day.  Mar.7:34; Joh.11:41 cp. Psa.123:1

15.  He begins His prayer by addressing God as Father, just as He had taught His disciples to address God.  Mat.6:9

16.  The lack of the pronoun “our” Father makes the term more intimate and personal.

17.  Looking to heaven implies a confident assurance of an audience with God.  Luk.18:13

18.  The posture in prayer is not the issue, but the content is that of paramount importance.

19.  He begins by informing God that “the hour has come”, which points out that although we are not actually informing God of things when we pray, it is appropriate to reiterate doctrine that is true and events coming our way.

20.  We do not orient God to the truth when we say such things, we are acknowledging that we are oriented to His plan and timing in the matters of our life.

21.  His “hour” refers to the immediate time frame in which events will occur resulting in His glorification and exaltation, as He states, “glorify Your Son, that the Son may glorify You”.

22.  The given fact implied during this time is His sacrifice of Himself on the cross for the sins of the world.  Mar.14:35,41

23.  In short; no sacrifice, no glory.

24.  In this regard, Jesus is the prototype for all believers that must be willing to orient to the various sufferings and sacrifices in their niche to partake of the glory that will be revealed.  Rom.8:18; 1Pet.4:13

25.  Some interpreters do not like the fact that Jesus demands this glory (the imperative of glorify) and prays for Himself and the vindication of God’s plan in and through Him.

26.  Jesus presents an example of sanctified self-seeking of one that is obedient to the POG and seeks God’s glory and blessing in life as a part of furthering God’s plan.

27.  That He uses the mood of command with the Father denotes that God is not offended by prayers that reflect a full expectation of fulfillment by His Person regarding the truths of BD, the POG and its advancement.

28.  The norm is for people to seek their own glory and exaltation for personal or selfish reasons, while Jesus sought the true glory, which is from the only God.  Joh.5:44

29.  His expressed purpose for praying in this fashion for His own glorification, was so that He could further glorify the Father, a work to which He devoted His entire existence.

30.  The glory in view is the glory that relates to His Person in fulfillment of the Father’s plan for mankind.

31.  He correlates the glory sought, to His commission as Messiah in vs.2, “even as You gave Him authority over all mankind”.

32.  That He has authority in this regard is not new doctrine that He is teaching.  Mat.11:27; 28:18; Joh.5:27

33.  The authority attached to His commission is His right to execute a judgment for sins in His own body on behalf of the human race.

34.  Apart from His death on the cross, eternal life for men is not possible.

35.  And it is His resurrection and ascension that are the validations of the Father’s acceptance of His Person and work and hence, the glory in view.

36.  For one to dispense anything in time, especially the eternal life of God, they must first possess what they dispense and have the authority to act for God and do so.

37.  Jesus claims this right as a part of the grace gifts of the Father to Him based on His perfect obedience to the will of God in all things.

38.  He has the right to give life and withhold life via judgment.  Joh.5:19-22, 26-27

39.  He and the Father are in perfect agreement on these matters.

40.  That the primary issue of the authority given Him is to impart eternal life is made clear in vs.2b, “that to all whom You have given Him, He may give eternal life”.

41.  The life in view is the eternal life of God and Jesus alone possesses the liberty to bestow this life on men.

42.  It is not bestowed upon all men, but only on those individuals whom the Father has given to Him.

43.  That group is comprised of those that the Father knew would believe in His Son, +V to the gospel Ph1.

44.  This group was marked out in eternity past by God, based on the concept of foreknowledge.  1Pet.1:2

45.  They were selected or elected by God as those to be given to the Son by the Father.  Joh.6:37,39; 17:2

46.  The purpose of this gift and authority was so that the Son could bestow the blessing of eternal life on all that come to Him.  Joh.6:37,39

47.  Anyone that comes to Jesus and believes is a part of that eternal group that are guaranteed security, resurrection and an eternal home in heaven, even as Jesus.  Joh.6:37,39,40,44,51,54,57; 10:26-29

48.  Review Doctrine of Prayer.



GNT John 17:3 au[th de, evstin h` aivw,nioj zwh, i[na ginw,skwsin se. to.n mo,non avlhqino.n qeo.n kai. o]n avpe,steilaj VIhsou/n Cristo,nÅ


NAS John 17:3 "And this is eternal life, that they may know You,   de, (cc; "Now/And")  au[th ou-toj (near dem. pro./nf-s)   evstin eivmi, (vipa--3s)  h` aivw,nioj zwh, (d.a. + attrib. adj./nf-s; denotes quality + n-Pred.nf-s; "the eternal life")   i[na (purpose; “in order that”; denotes the very reason why life is given)  ginw,skwsin ginw,skw (vspa--3p)  se. su, (npa-2s; ref. the Father)    the only true God, and Jesus Christ whom You have sent.    to.n o` (d.a. +)  mo,non mo,noj (adv. used adject.-am-s; "only/without peer or companion")  avlhqino.n avlhqino,j (a--am-s; "true/genuine/real/that which indeed is everything it purports to be")  qeo.n qeo,j (n-am-s)  kai, (cc)  VIhsou/n VIhsou/j (n-am-s)  Cristo,nÅ Cristo,j (n-am-s)  o]n o[j (rel. pro./am-s; "whom")  avpe,steilaj avposte,llw (viaa--2s; "you have commissioned/authorized/sent for a purpose")


GNT John 17:4 evgw, se evdo,xasa evpi. th/j gh/j to. e;rgon teleiw,saj o] de,dwka,j moi i[na poih,sw\


NAS John 17:4 "I glorified You on the earth, having accomplished the work which You have given Me to do.   evgw, (npn-1s; emphatic; ref. Jesus)  evdo,xasa doxa,zw (viaa--1s) se su, (npa-2s; ref. the Father)  evpi, (pg)  th/j h` gh/j gh/ (d.a. + n-gf-s; "the earth")  teleiw,saj teleio,w (circ. ptc./a/a/nm1s; "having accomplished/completed/ fulfilled/made perfect/carried through"; same as 4:34; 5:36)  to, e;rgon (d.a. + n-an-s; "the work")   o] o[j (rel. pro./an-s; "which"; ref. the work)  de,dwka,j di,dwmi (viPFa--2s; "have give")  moi evgw, (npd-1s; ref. Jesus)   i[na (conj. purpose; "in order that"; not translated)  poih,sw\ poie,w (vsaa--1s; "I might do it")


GNT John 17:5 kai. nu/n do,xaso,n me su,( pa,ter( para. seautw/| th/| do,xh| h-| ei=con pro. tou/ to.n ko,smon ei=nai para. soi,Å


NAS John 17:5 "And now, You glorify Me together with Yourself, Father, with the glory which I had with You before the world was.   kai, (ch)  nu/n (adv.)  su,( (npn-2s; emphatic; "You Yourself"; ref. the Father)  do,xaso,n doxa,zw (vImp.aa--2s)  me evgw, (npa-1s; ref. Jesus)  pa,ter( path,r (n-vm-s)  para, (pL; "with/beside/along side")  seautw/| seautou/ (reflex. pro./Lm2s)  th/| h` do,xh| do,xa (n-df-s; "with  or to the glory")  h-| o[j (rel. pro./df-s)  ei=con e;cw (viIPFa--1s; "I had/used to have")  para, (pL)  soi,Å su, (npd-2s)  pro, (pAbl.; "before")   to.n o` ko,smon ko,smoj (d.a. + n-am-s)  tou/ to, ei=nai eivmi, (d.a. + tempor. inf./pa; "was"; goes with the preposition "pro/before")




1.      In vs.3, Jesus focuses in on the eternal life that He possesses and has the authority to impart and states, “And this is eternal life”.

2.      He emphasizes the quality of life that is everlasting and the life that He alone offers to the world.

3.      This phrase denotes that the value of this life imparted has a function enabling the individual to transcend beyond the finite and physical that the world has to offer.

4.      He goes on to define the very purpose for why this life is made available to men in the remainder of the verse, “that they may know You, the only true God, and Jesus Christ whom You have sent”.

5.      The knowledge in view is two-fold centering in on God and the historical Person of Jesus Christ.

6.      Jesus refers to Himself with this compound name to denote that it is His very Person introduced into the world that all knowledge of God must be ascertained through.  Cp. Joh.1:17-18

7.       Jesus is His given personal name and places emphasis on His humanity.  Luk.1:31

8.      It is a transliteration of the Hebrew name “Joshua/[;vuAhy>”, meaning “Deliverer/ Salvation”, which name is a contraction of the name for God, “Jehovah/Yahweh/  hwhy”, meaning “I am that I am/Self Existing One” or “Lord”.  Exo.3:14 cp. vs.15

9.      The name Jesus literally means “God the Savior”.

10.  It denotes that it is His humanity that is the Yahweh of the OT condescended and  sent for the purpose of salvation.

11.  His second name “Christ” is the Greek for the  Hebrew word “Messiah/  x;yvim'  and means the “Anointed One”.  Joh.1:41; 4:25 cp. Dan.9:25,26

12.  It emphasizes His threefold office and commission as Prophet (Deu.18:15,18-19 cp. Joh.14:26), Priest (Psa.110:4 cp. Heb.7:17,25) and King (Dan.9:25 cp. Joh.18:33,37).

13.  His use of compound name therefore demonstrates that Jesus has a full understanding of the character and nature of His Person and role in the POG under kenosis during the incarnation.

14.  The verb “may know/ginw,skw” steps past one just having information, but denotes one that has come to figure out and understand God and His plan.

15.  Real life that is eternal in nature imparts a true knowledge of the one and only God and His unique emissary that He has sent, Jesus Christ.

16.  The Bible recognizes that the world does not know God.  1The.4:5

17.  The cosmic system, enveloped in darkness as it is, with its roots in spiritual death, cannot provide anyone with the knowledge of God that leads to eternal life.  1Cor.1:21

18.  This lack of knowledge is the basis for their judgment.  2The.1:8

19.  In order for one to access this life they must first come to know and understand that there is only one access to God and that through Christ.

20.  That is the knowledge passed through in the message of eternal life as presented in the gospel.  Joh.3:16

21.  As Jesus makes plain, there is no eternal life apart from the only true God in conjunction with His uniquely begotten Son.

22.  When the person recognizes the Person of Christ as commissioned by God as the Savior of the world, then for the first time they truly recognize the one genuine God.

23.  When they believe in Him, then that knowledge of eternal life from God is imputed.

24.  Anyone that espouses any other way to eternal life is wrong and will bear the eternal consequence for their mistake.

25.  Once eternal life is imputed at Ph1 salvation, then the doors of knowledge regarding the truth of God and His plan evolving around Christ is opened.

26.  Eternal life is not merely life of endless duration, it is the quality of life that God Himself possesses.

27.  His quality of life is based on His essence and on His viewpoint.

28.  The believer that entertains the same viewpoint as God will find that he enjoys the eternal life of the Father in time.

29.  We are to consistently grow in the grace and knowledge of God enhancing our enjoyment of eternal life experientially in Ph2, while preparing for the eternal life niche in Ph3.  Hos.6:6; Col.1:9-10; 2Pet.1:5-6; 3:18

30.  It is God’s will for believers to pursue the true knowledge of doctrine and come into the place of spiritual blessing.  Pro.2; 1Tim.2:4

31.  The knowledge of God is imparted to us through His word that is taught to believers by the P-T for the express purpose of raising our understanding of Him and His plan.  Eph.4:11-13; Col.1:28

32.  The true knowledge of God, is only found in Jesus Christ and is the source of all blessing in time and eternity.  Col.2:2-3

33.  There is only one true God and only one true explanation of Him, Jesus Christ.  Joh.1:18

34.  This counteracts the human viewpoint that there are many gods or that the god of any given religion is just the same as the true God.

35.  It is those that are obedient to the very thought processes of Jesus’ information concerning God i.e., BD (1Cor.2:16), that truly come to understand and figure out who and what God is and what He has in mind for the world.

36.  And it is the fact that Jesus was perfectly obedient to the Father during the incarnation that we can depend upon His thinking to that end.

37.  And it is this perfect obedience that Jesus now centers on in vs.4, “I glorified You on the earth, having accomplished the work which You have given Me to do”.

38.  He tells the Father that He has conducted Himself in such away as to bring glory to the Father.

39.  This is done via obedience to the Father’s directive, geographical and sovereign will.

40.  All that the Father assigned to the incarnate Son was done in the precise way in which it was assigned.

41.  He speaks of the entire work of the incarnation, including the bearing of sins, as though it was an accomplished fact, since He knows that He is committed to the very end.

42.  Jesus then again re-expresses His full expectation for receiving glory for all that He has done in vs.5, “And now, You glorify Me together with Yourself, Father, with the glory which I had with You before the world was”.

43.  That Jesus has done everything that the Father has ordained for Him, He is an example of sanctified self-seeking, when the one that does God’s will correctly may commit Himself to the Father’s hand for blessing with a confident expectation of fulfillment.

44.  Since the Son has glorified the Father, He fully expects the Father to glorify Him.

45.  Jesus denotes that God being true will fully honor His word of contractual obligation of blessing to His Person for successfully completing His mission as Messiah.

46.  The glory in view is the resurrection and the ascension into the 3rd heaven for the glorified God/man.

47.  He prays that the whole Person may enjoy the glory that the pre-incarnate Son enjoyed with the Father before the incarnation.

48.  From time immemorial, the Father, Son and H.S. shared the full and unrestricted glory that only God possesses, giving full expression to the glory of God, dwelling in unapproachable light and splendor.  1Tim.6:16

49.  Jesus fully expects that His humanity will be exalted to the position that His Deity had always possessed, based on His perfect obedience during the incarnation.

50.  His prayer reflects not a depressed man with a disparaging attitude approaching His coming test of the cross, but one who views it as the final hurdle He will overcome to claim total and unequivocal triumph and victory for Himself and the Father.



GNT John 17:6 VEfane,rwsa, sou to. o;noma toi/j avnqrw,poij ou]j e;dwka,j moi evk tou/ ko,smouÅ soi. h=san kavmoi. auvtou.j e;dwkaj kai. to.n lo,gon sou teth,rhkanÅ


NAS John 17:6 "I manifested Your name to the men whom You gave Me out of the world;   VEfane,rwsa, fanero,w (viaa--1s; "manifested/revealed/caused to make known that which is hidden")  sou su, (npg-2s; ref. the Father")  to, o;noma (d.a. + n-an-s)  toi/j o` avnqrw,poij a;nqrwpoj (d.a. + n-dm-p)  ou]j o[j (rel. pro./am-p)  e;dwka,j di,dwmi (viaa--2s)  moi evgw, (npd-1s; ref. Jesus)  evk (pAbl)  tou/ o` ko,smouÅ ko,smoj (d.a. + n-gm-s)     They were Yours, and You gave them to Me, and they have kept Your word.    h=san eivmi, (viIPFa--3p +) soi. su, (npd-2s; "Yours"; lit. "to You they were")  kavmoi. kavgw, (cc&npd-1s; "and to Me")  e;dwkaj di,dwmi (viaa--2s)  auvtou.j auvto,j (npam3p)  kai, (cc)  teth,rhkanÅ thre,w (viPFa--3p; "have kept/guarded") sou su, (npg-2s)  to.n o` lo,gon lo,goj (d.a. + n-am-s)   


GNT John 17:7 nu/n e;gnwkan o[ti pa,nta o[sa de,dwka,j moi para. sou/ eivsin\


NAS John 17:7 "Now they have come to know that everything You have given Me is from You;    nu/n (adv.; "Now/at the present")  e;gnwkan ginw,skw (viPFa--3p; "they have come to know/figured out")  o[ti (cc; indir. disc.)  pa,nta pa/j (ap-nn-p +)  o[sa o[soj (+ correl. pro./an-p; "as many as" of quantity; adj.+pro. together = "everything")  de,dwka,j di,dwmi (viPFa--2s)  moi evgw, (npd-1s)   eivsin\ eivmi, (vipa--3p)  para, (pAbl.)  sou/ su, (npAbl-2s)


GNT John 17:8 o[ti ta. r`h,mata a] e;dwka,j moi de,dwka auvtoi/j( kai. auvtoi. e;labon kai. e;gnwsan avlhqw/j o[ti para. sou/ evxh/lqon( kai. evpi,steusan o[ti su, me avpe,steilajÅ


NAS John 17:8 for the words which You gave Me I have given to them;   o[ti (causal conj.) ta. to, r`h,mata r`h/ma (d.a. + n-an-p; "words/utterances/sayings/ doctrines")  a] o[j (rel. pro./an-p)  e;dwka,j di,dwmi (viaa--2s; "you gave Me"; subject of verb is the Father)  moi evgw, (npd-1s)  de,dwka di,dwmi (viPFa--1s; subject of verb is Jesus)  auvtoi/j( auvto,j (npdm3p; "to them"; ref. the disciples)    and they received them, and truly understood that I came forth from You, and they believed that You sent Me.    kai, (cc)  auvtoi. auvto,j (npnm3p; emphatic; "they themselves")  e;labon lamba,nw (viaa--3p)  "them" supplies  kai, (cc)  avlhqw/j (adv.; "truly/certainly/really")  e;gnwsan ginw,skw (viaa--3p; "understood/figured out")   o[ti (cc; intro. indir. disc.)  evxh/lqon( evxe,rcomai (viaa--1s)  para, (pAbl)  sou/ su, (npg-2s)  kai, (cc)  evpi,steusan pisteu,w (viaa--3p)  o[ti (cc; indir. disc.)   su, (npn-2s; emphatic; ref. the Father)   avpe,steilajÅ avposte,llw (viaa--2s; "sent with a commission")  me evgw, (npa-1s; ref. Jesus)




1.      That Jesus has articulated the work of His Person as applied to the Father, He now focuses on His work as applied to the disciples.

2.      It is vs.6 that begins the portion of Jesus’ prayer intercessory on behalf of the immediate 11 disciples present with Him on the final night.

3.      That it is this inner circle of disciples in view is seen contextually.  Cp. vss.12, 20

4.      Jesus manifests His intense interest and concern for these men as He offers up this prayer.

5.      He recognizes the potential of their +V and that they have left everything and have come to depend totally upon Him for direction, security and guidance in their lives.

6.      He also knows that they are hardly prepared for the intense period of testing they are about to endure.

7.      Although He knows that the coming of the Holy Spirit is a far better situation for them, He now prays for them in the sphere of their weakness.

8.      He begins by stating that He has faithfully made the revelation to these men that He was commissioned to do in vs.1a, “I manifested Your name to the men whom You gave Me out of the world”.

9.      One’s name identifies who someone is and is representative of their person, character and all that they stand for.

10.  The name of the Father means His essence and Sovereign will as the planner of the POG.

11.  Jesus declares that He has fully disclosed the very nature of God and His thinking to these men during the course of His ministry.

12.  This does not mean that they fully understood or appreciated every aspect of the revelation, only that He perfectly articulated and expressed it throughout His ministry.

13.  One could have observed Jesus, listened to His teaching and could have come to an understanding of God and the POG Himself.

14.  These men are the ones that God gave Jesus from out of the world.

15.  He then points to the fact that these men first belonged to the Father in vs.6b, “They were Yours, and You gave them to Me, and they have kept Your word”.

16.  The principles of omniscience and election by God as well as the evidence behind these principles are in view in this comment.

17.  The Father knew in eternity past where the +V in the human race resided, and those that He foreknew were +V He chose or elected to salvation.

18.  These are His sheep that He gave to the Son so that the Son could give them the eternal life of God.  Joh.17:2

19.  Even so, God delivers His sheep into the hands of communicators today so that they can provide the doctrine that the sheep need in order to exploit the E.L. niche.  Joh.10:2-3; 1Pet.5:1ff

20.  The harmony of the Godhead is seen in the reciprocation of authority of the Father choosing to deliver His sheep to His Son of His own Sovereign will.

21.  For Jesus to personally possess +V is part of His inheritance package, though God has given all things into the hand of His Son.  Joh.3:35; Eph.1:22; Heb.1:2; 2:8

22.  The fact that these men “have kept Your word” is the evidence provided from the source of men that they indeed belong to Christ.

23.  In spite of their spiritual weaknesses, the one definite strength that they possessed, is that they have not wavered in their belief of Jesus’ uniqueness as the God/man.

24.  However imperfect in their understanding of certain aspects of the POG, they were thoroughly convinced that Jesus was the promised Messiah and that He had been sent from God for that purpose.

25.  They fully believed that His Person and message was Divine in nature and origin.

26.  While they were not prepared for the events to quickly follow, they at no time doubted His Person or His overall message as Messiah as not orchestrated by God.

27.  The evidence they provided of their +V in this regard is not only that they believed in Him in this regard, but also their belief was corroborated by their fastidious attachment to His ministry as the Messiah, no matter their skewered distortions of advents, etc.

28.  This is the force behind vs.7, “Now they have come to know that everything You have given Me is from You”.

29.  What they had come to full confidence in was that everything that Jesus did, was sponsored by God in corroboration of His message as being the Promised One.

30.  It is the central core of that message that is the force of vs.8a, “for the words which You gave Me I have given to them”.

31.  Once again Jesus makes the assertion that He has been totally faithful in revealing that which had been entrusted to Him.

32.  He did not omit anything, no matter how difficult or unpopular, and He did not add anything to what God gave Him to say.

33.  That it is the central truth of His message in view that these men had definitely received is made clear in vs.8b, “and they received them, and truly understood that I came forth from You, and they believed that You sent Me”.

34.  Their understanding regarding Christ is immersed in two distinct areas of the truth:

  1. They understood God the Son’s unique nature of Divine origin and that He came forth from the source of, yet alongside of, the Father.
  2. They exercised faith in His Person both Ph1 and Ph2 that His mission was that of  Messiah sent from God.

35.  Whatever flaws these men had in their thinking, and they were legion at this point, they were far ahead in commitment to His Person Ph2, than most of their days, exceptions noted (John the Baptist definitely and Mary, Martha, and Lazarus implicitly).

36.  They had insight into these truths, which were rejected by the Jews at large, and had faith in the fact that their knowledge was correct.

37.  Jesus in His prayer acknowledges that their attitude towards Him in this regard is essentially correct and deserving of notation to God.

38.  It is a direct proclamation to God that these men have the ingredients of +V necessary to serve God and run their course:

  1. First and foremost they are believers.
  2. Secondly they have Ph2 faith that the POG exists within Christ and is revealed through Him.  1Cor.2:16

39.  Their spiritual weaknesses not withstanding, these men truly accept the veracity of BD, the Word of God, showing the potential for continued +V and spiritual adjustments.

40.  It was this knowledge and belief that will be the “springboard” for them spiritually when the fullness of their Ph2 +V is manifested.

41.  It denotes that the disciples, even during the incarnation, were not totally spiritual zeroes.

42.  After the fact of resurrection, the disciples will be able to go, “Well, at least we got that one right!”



GNT John 17:9 evgw. peri. auvtw/n evrwtw/( ouv peri. tou/ ko,smou evrwtw/ avlla. peri. w-n de,dwka,j moi( o[ti soi, eivsin(


NAS John 17:9 "I ask on their behalf; I do not ask on behalf of the world,   evgw, (npn-1s; emphatic)  evrwtw/( evrwta,w (vipa--1s; "ask/request")   peri, (pg +)  auvtw/n auvto,j (+ npgm3p; "concerning them/on their behalf")  ouv (neg. +)   evrwtw/ evrwta,w (vipa--1s; "do not ask/am not asking")  peri, (pg)  tou/ o` ko,smou ko,smoj (d.a. + n-gm-s)    but of those whom You have given Me; for they are Yours;    avlla, (strong advers.)  peri, (pg)  w-n o[j (rel. pro./gm-p)  de,dwka,j di,dwmi (viPFa--2s)  moi( evgw, (npd-1s)  o[ti (causal) eivsin( eivmi, (vipa--3p)  soi, su, (npd-2s; ref. the Father)  


GNT John 17:10 kai. ta. evma. pa,nta sa, evstin kai. ta. sa. evma,( kai. dedo,xasmai evn auvtoi/jÅ


NAS John 17:10 and all things that are Mine are Yours, and Yours are Mine; and I have been glorified in them.   kai, (cc)  pa,nta pa/j (a--nn-p; "all things")  ta. to, evma. evmo,j (d.a. + possess. adj-nn1p; "that I possess/that are Mine")  evstin eivmi, (vipa--3s)  sa, so,j (poss. adj--nn2p; "your possessions")  kai, (cc)  ta. to, sa. so,j (ap-nn2p; "the things yours")  evma,( evmo,j (a--nn1p) kai, (cc)  dedo,xasmai doxa,zw (viPFp--1s; I have been glorified")  evn (pL)  auvtoi/jÅ auvto,j (npLn3p; ref. the things possessed)


GNT John 17:11 kai. ouvke,ti eivmi. evn tw/| ko,smw|( kai. auvtoi. evn tw/| ko,smw| eivsi,n( kavgw. pro.j se. e;rcomaiÅ Pa,ter a[gie( th,rhson auvtou.j evn tw/| ovno,mati, sou w-| de,dwka,j moi( i[na w=sin e]n kaqw.j h`mei/jÅ


NAS John 17:11 "And I am no more in the world; and yet they themselves are in the world, and I come to You.   kai, (cc)  eivmi. eivmi, (vipa--1s)  ouvke,ti (adv.; "no longer/no more")  evn (pL)  tw/| o` ko,smw|( ko,smoj (d.a. + n-Lm-s)   kai, (ch; denotes contrast; "and yet/but")  auvtoi. auvto,j (npnm3p; ref. disciples)  eivsi,n( eivmi, (vipa--3p)  evn (pL)  tw/| o` ko,smw| ko,smoj (d.a. + n-Lm-s)   kavgw, (cc&npn-1s; "and I Myself")   e;rcomaiÅ e;rcomai (vipd--1s)  pro,j (pa)  se. su, (npa-2s; ref. the Father)    Holy Father, keep them in Your name, the name which You have given Me,    a[gie( a[gioj (a--vm-s; "holy/sacred/set apart as pure")  Pa,ter path,r (n-vm-s)  th,rhson thre,w (vImp.aa--2s; "keep/guard")  auvtou.j auvto,j (npam3p; ref. disciples)  evn (pL) sou su, (npg-2s)  tw/| o` ovno,mati, o;noma (d.a. + n-Ln-s)   w-| o[j (rel. pro./Ln-s; "which name")  de,dwka,j di,dwmi (viPFa--2s)  moi( evgw, (npd-1s)   that they may be one, even as We are.    i[na (cs; purpose)  w=sin eivmi, (vspa--3p; "they may be")  e]n ei-j (card. adj./nn-s; "one") kaqw,j (compar. conj.; "just as")  h`mei/jÅ evgw, (npn-1p; "We"; "are" supplied")




1.      After Jesus’ assertion of the disciples’ +V, which He knew would come to a full expression, He then technically begins the intercessory portion of His prayer for them as He prays, “I ask on their behalf;

2.      That volition is key in His prayer is made clear in the remainder of vs.9, as He continues, “I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours;

3.      Consistently, the cosmos is portrayed as the enemy of God, Who sent His Son to establish peace between God and man.

4.      That they will not accept the terms and conditions of the peace accord that God offers (reconciliation) destines them to remain God’s enemies.

5.      The world represents –V to the extreme of all unbelievers that will not even come to faith in Christ for salvation Ph1.

6.      In all the Gospels and the rest of the NT, there is no indication that Jesus or any of His disciples prayed for unbelievers.

7.      The lone exception is Rom.10:1, where Paul states that his prayer to God for his unbelieving countrymen of Israel is for their salvation.

8.      Yet, Paul knew, as all believers should, that prayers for the cosmos with regard to salvation are only answered according to the doctrines of volition and election.

9.      Just as Jesus sets forth that same criteria here regarding the disciples.

10.  There is no indication of praying for the lost in order to convince God to provide salvation for them apart from the exercise of individual free will to accept it.

11.  God has provided all that is necessary for them to enjoy the blessing of eternal life with Him and the ball is in the court of each person and the final decision lies thus.

12.  Jesus makes clear here, with the use of the strong adversative “avlla,/in stark contrast to the world”, that the types of things He is praying for, is limited to believers only.

13.  He once again indicates that those for whom He prays, have been given to Him by the Father.

14.  All +V was recognized in eternity past via omniscience, specifically foreknowledge, and was marked out for a particular end, conformity to the Son of God.  Rom.8:29

15.  This group of individuals has been given to the Son so that He could bestow eternal life upon them.  Joh.17:2

16.  That the doctrine of election is the principle at hand and cause behind Jesus receiving these men is made clear in the final phrase, “for they are Yours;

17.  This phrase denotes the supreme authority of the Father in the Godhead as the Planner of the POG and that any execution of His plan is according to His Sovereign will.

18.  It denotes that these men belonged to God first and foremost under the doctrine of election.

19.  Further, it recognizes the submission of the Son of God to the Father in execution of the POG.

20.  Jesus did nothing nor received nothing from the Father that the Father did not authorize as according to His plan.

21.  It denotes that the Son and the Father are in total agreement as to those that will be saved are only those that the Father foreknew to be +V and predestined their future in the POG accordingly.

22.  That there is total agreement and accord between the Father and the Son is stated as the status quo in vs.10, “and all things that are Mine are Yours, and Yours are Mine; and I have been glorified in them”.

23.  There is only one Person that can make this statement with regard to God and that is the God/man, Jesus Christ, the inheritor of all things.

24.  It is a statement of perfect reciprocal harmony and like-mindedness between the 1st and 2nd members of the Godhead, since there is nothing that the Father holds back from the Son, nor the Son from the Father.

25.  That the Father is so willing to bequeath to the Son all authority and literally all things, is the result/evidence of Jesus perfect obedience to the POG in His Person and Jesus is thus glorified/exalted in them.

26.  That the disciples are a part of that given to the Son denotes that their very persons have produced glory for the Son.

27.  It denotes that this small group of nondescript men had already achieved something of eternal consequence bringing glory to Christ.

28.  And that is their extent of faith in Christ as the unique God/man and representative of God, securing for them their eternal salvation, certain home in heaven and future resurrection in conformity with Christ’s.  Rom.8:29

29.  That Christ is fully committed to complete His course and work on the cross, He can openly declare glory in those that have exercised faith in His Person as the Promised One.

30.  Having made these observations, Jesus gets to the crux of the prayer in vs.11, “And I am no more in the world; and yet they themselves are in the world, and I come to You”.

31.  He reflects upon the future of these men in relationship to His Person, since He will no longer physically reside with them, acting as their teacher, guide, defender, etc.

32.  That His humanity will be absent, He knows that the security and future of these men will be totally dependent upon the fulfillment of the Father’s plan in that regard.

33.  Since they will be in a hostile environment of –V that both hates them and their Master, Jesus naturally prays for the security of their +V continuing, “Holy Father, keep them in Your name, the name which You have given Me”.

34.  He addresses the Father as Holy to emphasize the moral attributes of God i.e., His +R, +J, veracity, love and immutability.

35.  It is these attributes that reflect the integrity of God’s character and that which can be depended upon for perfect execution of His essence as God.

36.  It is that aspect of God’s reputation and name that Jesus has acquired as the Son of God that Jesus knows is the all dependent resource of God, Who while exercising His non-moral attributes such as His omnipotence, will ensure the fulfillment of His plan relating to +V.

37.  Prayer that is not in line with the nature of God has no chance of being answered in the affirmative.

38.  Jesus cites God’s character as the basis of His request that God guard these men and watch over them in the doctrine that He had imparted to them.

39.  The term “keep/thr,ew” looks to the value of that being protected.

40.  It is these men’s +V that is the value looked at by God in His election of them.

41.  In that regard, It is God’s moral character that motivates His provision for salvation (Love), executing fairly and impartially judgment for salvation (+J), ensuring that the +R of His Person is secured, His plan is absolute truth (Veracity) and totally dependable in all aspects (Immutability).

42.  That God’s character is of such perfect integrity, Jesus’ prayer for fulfillment of BD as it relates to His Person and these men is a 100% guaranteed performance by God.

43.  Jesus then cites the purpose behind the requested protection in the remainder of the verse, “that they may be one, even as We are”.

44.  This is not a prayer for the entire Church Age, but an isolated request for this group of men during the next 50+ days until the coming of the Holy Spirit at Pentecost.

45.  Jesus request is that God keeps these men together, as a unit, so that they can be the beneficiaries of the baptism of the H.S. and the resultant positional truth.

46.  It denotes a desire on behalf of these men that they remain like-minded together corporately in unity of will in order to fulfill their Apostolic commissions.

47.  It is a prayer for security of these men during the transition period following to the CA in order that their corporate Apostolic offices and gifts will come to fruition as evidence of their position in Christ through this CA doctrine.

48.  Positional union with Christ came to these men on the day of Pentecost.  Rom.12:5; Gal.3:28; Eph.2:14; 4:4-6

49.  At the point of salvation Ph1, we are entered into union with Christ and enjoy the same positional unity that the Father and Son always enjoyed.  1Cor.10:17; 12:12,13,20; Col.3:15

50.  This portion of vs.11 illustrates an important principle of interpretation.

51.  One may make applications off a correct interpretation, but the correct interpretation of any passage must be ascertained and understood before any applications are made.

52.  To take a passage of limited interpretation, such as this one, and apply it to the entire dispensation is both wrong and misleading to believers.

53.  The modern ecumenical movement (worldwide in effect or influence) seeks to bring all believers together in experiential unity regardless of doctrine or affiliation.

54.  They cite this verse as one proof text to encourage believers to drop their doctrinal positions and come together in the love of Christ in order to fulfill this prayer.

55.  This is a perfect example of the fact that a text out of context is merely a pretext, not a proof text.

56.  We would acknowledge the fact that all true unity in Ph2 comes only as a result of doctrinal agreement, not as a result of dropping your doctrinal uniqueness and joining in with anyone and everyone.  Rom.12:16; 15:5; 1Cor.1:10; Phi.2:2

57.  In that regard, our local church corporately does not affiliate or associate with those that do not share the basics of doctrine, including the primacy of the local church, face to face teaching, sound exegesis, isagogics and categorization of the doctrines that make up the faith.

58.  Merely being a believer, or having the gospel straight is not the basis for fellowship and/or cooperation, anymore than it is the basis for establishing a friendship relationship with anyone that is –V.   Jam.4:4

59.  Just as with the to be Apostles, their experiential unity was dependent upon their continued +V and obedience to God and the Word of God in their own niches.

60.  Because they all fulfilled their course in that regard, they were kept as one in the establishing of the early church.



GNT John 17:12 o[te h;mhn metV auvtw/n evgw. evth,roun auvtou.j evn tw/| ovno,mati, sou w-| de,dwka,j moi( kai. evfu,laxa( kai. ouvdei.j evx auvtw/n avpw,leto eiv mh. o` ui`o.j th/j avpwlei,aj( i[na h` grafh. plhrwqh/|Å


NAS John 17:12 "While I was with them, I was keeping them in Your name which You have given Me;   o[te (temp. conj.; "While/When")  h;mhn eivmi, (viIPFm--1s; "I Myself was")  metV meta, (pg)  auvtw/n auvto,j (npgm3p; ref. the disciples)  evgw, (npn-1s; emphatic)  evth,roun thre,w (viIPFa--1s; "was keeping/guarding"; emphasizes the value of the thing guarded)  auvtou.j auvto,j (npam3p)  evn (pL)  sou su, (npg-2s; ref. the Father)  tw/| to, ovno,mati, o;noma (d.a. + n-Ln-s)   w-| o[j (rel. pro./Ln-s)  de,dwka,j di,dwmi (viPFa--2s; "You have given")  moi( evgw, (npd-1s)    and I guarded them, and not one of them perished but the son of perdition, that the Scripture might be fulfilled.    kai, (cc)  evfu,laxa( fula,ssw (viaa--1s; "guarded/protected/ watched over"; emphasizes the responsibility of the one doing the guarding)  kai, (ch)  ouvdei,j (adj.cnm-s; "not one")  evx evk (pAbl)  auvtw/n auvto,j (npAblm3p)  avpw,leto avpo,llumi (viam--3s; in middle "perished/ruined/wasted/ destroyed")  eiv mh, (part + neg; "except/but")  o` ui`o,j (d.a. + n-nm-s)  th/j h` avpwlei,aj( avpw,leia (d.a. + n-gf-s; passively "utter destruction/ruin/ perdition/damnation"; used of the antichrist, 2The.2:3; used technically for hell/LOF, Rom.9:22; 2Pet.3:7; Hebraism for one whose nature is such that this is their destiny; used 18x)  i[na (ch; purpose)  h` grafh, (d.a. + n-nf-s)  plhrwqh/|Å plhro,w (vsap--3s; "fulfilled/made complete")




1.      Jesus now looks back to His ministry with the disciples and states, “While I was with them”.

2.      He refocuses back to His Person as fulfilling His own obligations to the disciples in protecting them while in the world and continues, “I was keeping them in Your name which You have given Me; and I guarded them”.

3.      His reflection in this regard is to serve as evidence from His own Person that His prayer for the Father’s protection in the future is indeed secured.

4.      Jesus knows that He can depend upon the Father’s fidelity for their protection in the sphere of their salvation, since Jesus Himself maintained perfect fidelity in His responsibility to them.

5.      The imperfect of the verb “was keeping” looks at the entirety of Jesus ministry and denotes that He placed the same value upon these men that the Father did.

6.      The protection He provided them during His ministry was due to the fact that these men were +V and of God’s elect.

7.      The phrase “in Your name” again looks at the sphere of God’s reputation.

8.      His very reputation is dependent upon His word.  Psa.138:2

9.      Jesus “keeping” in this regard denotes that He faithfully provided the revelation of God in His Person to these men that were sufficiently +V to maintain adherence to His ministry.

10.  The very doctrine that resides with God giving Him His reputation is that “which You Father have given Me;

11.  God and His plan was fully exegeted by the Son to these men.  Joh.1:18

12.  The second term denoting Jesus protection “guarded/fula,ssw”, emphasizes the very person doing the guarding and their responsibility in that regard.

13.  It is an aorist tense and looks at His entire Person and ministry as an accomplished fact.

14.  This term is used for a shepherd watching out for his sheep.  Luk.2:8

15.  That Jesus was the perfect exegete of God established His Person and ministry as being the Good and Chief Shepherd over this small flock of men.  Joh.10:14; 1Pet.5:4

16.  It emphasizes Jesus role and responsibility as the Savior of mankind, to include His work on the cross, especially for believers.  1Tim.4:10

17.  Jesus not only communicated perfectly God’s plan, but also executed perfectly God’s moral character in His Person.

18.  His executions in this regard include:

A.         Divine love by freely sacrificing His own body on behalf of the world.  Joh.10:17-18 cp. Joh.15:13

B.          He was sinless maintaining +R.  Joh.8:46 cp. 2Cor.5:21

C.         He executed perfect judgment separating –V from God’s elect.  Joh.3:18-19; 5:22,24,27,30; 8:16; 9:39; 12:31

D.         Complete fidelity to the veracity of God’s word.  Joh.1:14 cp. 17:8

E.          Maintained His status as the Son of God immutable.  Joh.10:30 cp. Heb.13:8

19.  In so doing He maintained, even during the incarnation, the security of the disciples faith in Him for salvation and had the full support of the power His non-moral attributes of His Deity so that not one of them perished and maintained entirely the name of God, in essence and in fulfillment of His plan for the elect.

20.  He perfectly carried out all responsibilities as these men’s Messianic Shepherd providing for them eternal security of their faith.

21.  That is excepting one from the original group, “but the son of perdition, that the Scripture might be fulfilled”.

22.  The exception to the eternal security provided is the negative unbeliever, Judas Iscariot, here designated as the son of perdition.

23.  This phrase is a Hebraism that denotes the essential character of someone.

24.  The noun “perdition” denotes a total or utter destruction and is used of the antichrist (2The.2:3) and is a direct reference to hell (Rom.9:22; 2Pet.3:7).

25.  That Judas is so related as being “the son of” such damnation, unequivocally proclaims his destiny as an unbeliever.

26.  Judas was a man whose essential character resulted in his destruction physically and spiritually.

27.  This is due to his negative volition and his refusal to believe in Jesus as the Son of God.

28.  The Scriptures, physically and especially eternally, foretold his betrayal and loss of life, although the particular passage Jesus had in mind is not stated.  Psa.109:6-13; Psa.41:9; 55:12-14

29.  It must be understood that prophecy does not make things come to pass, it merely tells in advance what will come to pass.

30.  What comes to pass is the choices that men make in time and these choices chart the course of their life.

31.  Like all men, Judas had the opportunity to make choices that would have secured eternal life and security, yet he refused to do so.

32.  It is totally wrong to conclude that since the Scriptures foretold Judas and his actions that God somehow destined him to do what he did.

33.  Judas did what he did because that is what he volitionally chose to do and God is in no way directly responsible for his eternal loss.

34.  It is totally fitting that Jesus mentions Judas in this way and at this part of his prayer.

35.  It denotes that what Judas did was in no way what Jesus or God desired for him (1Tim.2:4) and that the very security that Jesus provided the others regarding eternal life was just as available to him as the others.

36.  It is noted that while Jesus could “keep” Judas during his adherence to Jesus’ ministry, He could not effectively “guard” him due to his –V.

37.  Even as an unbeliever, Judas was blessed by association, but that he ultimately determined not to embrace that association with belief, the eternal blessing of association “went to hell in a hand-basket”.



GNT John 17:13 nu/n de. pro.j se. e;rcomai kai. tau/ta lalw/ evn tw/| ko,smw| i[na e;cwsin th.n cara.n th.n evmh.n peplhrwme,nhn evn e`autoi/jÅ


NAS John 17:13 "But now I come to You; and these things I speak in the world,   de, (cc)  nu/n (adv.)  e;rcomai (vipd--1s)  pro,j (pa)  se. su, (npa-2s; ref. the Father)   kai, (cc)  tau/ta ou-toj (near dem. pro./an-p)  lalw/ lale,w (vipa--1s)  evn (pL)  tw/| o` ko,smw| ko,smoj (d.a. + n-Lm-s)     that they may have My joy made full in themselves.   i[na (cs; purpose)  e;cwsin e;cw (vspa--3p)  th.n h` cara.n cara, (d.a. + n-af-s +)  th.n h` evmh.n evmo,j (d.a. + possess. adj--af1s; "the joy that I possess personally")  peplhrwme,nhn plhro,w (circ. ptc./Pf/p/af-s; "having been fulfilled/being made complete")  evn (pL)  e`autoi/jÅ e`autou/ (reflex. pro./Lm3p)


GNT John 17:14 evgw. de,dwka auvtoi/j to.n lo,gon sou kai. o` ko,smoj evmi,shsen auvtou,j( o[ti ouvk eivsi.n evk tou/ ko,smou kaqw.j evgw. ouvk eivmi. evk tou/ ko,smouÅ


NAS John 17:14 "I have given them Your word; and the world has hated them,   evgw, (npn-1s)  de,dwka di,dwmi (viPFa--1s)  auvtoi/j auvto,j (npdm3p)  sou su, (npg-2s; ref. the Father)   to.n o` lo,gon lo,goj (d.a. + n-am-s)  kai, (cc)  o` ko,smoj (d.a. + n-nm-s)  evmi,shsen mise,w (viaa--3s; "has hated/despised")  auvtou,j( auvto,j (npam3p; ref. the disciples)    because they are not of the world, even as I am not of the world.    o[ti (causal conj.)  ouvk ouv (neg. +)  eivsi.n eivmi, (vipa--3p)  evk (pAbl.; "from the source of")  tou/ o` ko,smou ko,smoj (d.a. + n-Ablm-s)   kaqw,j (compara. conj.; "even as/just as"; carries the sense of cause; "since")  evgw, (npn-1s; emphatic)  ouvk ouv (neg.+)  eivmi. eivmi, (vipa--1s)  evk (pAbl.)  tou/ o`  ko,smouÅ ko,smoj (d.a. + n-Ablm-s)


GNT John 17:15 ouvk evrwtw/ i[na a;rh|j auvtou.j evk tou/ ko,smou( avllV i[na thrh,sh|j auvtou.j evk tou/ ponhrou/Å


NAS John 17:15 "I do not ask You to take them out of the world, but to keep them from the evil one.    ouvk ouv (neg. +)  evrwtw/ evrwta,w (vipa--1s; "I do not ask")   i[na (cc; purpose; "in order that")  a;rh|j ai;rw (vsaa--2s; "you might take away/remove")  auvtou.j auvto,j (npam3p; ref. the disciples)  evk (pAbl.)  tou/ o` ko,smou( ko,smoj (d.a. + n-Ablm-s)  avllV avlla, (strong advers.)  i[na (cc; purpose; both "hinas" in this verse are translated in the NAS as infinites to denote purpose)  thrh,sh|j thre,w (vsaa--2s; "you might keep/guard")  auvtou.j auvto,j (npam3p)  evk (pAbl.)  tou/ o` ponhrou/Å ponhro,j (d.a. + ap-Ablm-s; "the evil one"; physically refers to that which is bad, harmful, evil, painful or useless; morally it denotes one characterized by the ill will of evil, wicked or malicious; it is used here substantively as a title for Satan cp. Mat.13:19; 1Joh.2:13,14; 3:12; 5:18,19)




1.      Jesus continues with the reality of His earthly ministry.

2.      He once again points to the very reason for this prayer and that is the fact that His ministry is essentially considered as complete and states, “But now I come to You”.

3.      That He has fulfilled His ministry of exegeting God in His teaching and Person, He fully expects the blessing of the Father as concluded through His resurrection and ascension.

4.      In addition, His statement reflects implicitly His expectation of the Father’s Divine intervention on behalf of these men in lieu of His absence, based on His completed ministry.

5.      That He fully expects complete glorification for His Person as the reward of His success denotes the +H He possessed knowing He has fulfilled His ministry.

6.      Every iota of BD that His Person represented as the revelation of God and His plan is the catalyst for His happiness in time, even now while facing the pressures of the rigors of the cross.

7.      And it is that very +H that His ministry was so designed to impart to the disciples as He again reflects upon the teaching of doctrine to them and states, “and these things I speak in the world, that they may have My joy made full in themselves”.

8.      He points out that an intended purpose behind His teaching ministry was to establish the potential for these men to possess the very +H experientially that His humanity so enjoyed.

9.      If they will orient to the truth, like Jesus, they too can possess the blessings of joy, peace and happiness in time.

10.  In the hostile environment of the cosmos, Jesus communicated the doctrines that were true and by which He Himself oriented to the POG as Messiah.

11.  To the extent that these men, who likewise live in a hostile environment, will assimilate the truth and bring it to bear on the issues of life, they too will enjoy that same happiness that Jesus had.

12.  It denotes that the abundance of life found in eternal life (Joh.10:10) is not restricted to Ph3, but can be a reality in Ph2 for those that orient to the particulars of the POG in time.

13.  It points to the RMA (relaxed mental attitude) that doctrine is so designed to impart to +V adjusted believers, even though they reside in a world of flesh and –V.

14.  For believers that orient to Jesus Person that “keeps and guards” them, they can have peace of mind throughout their experiential Christian walk.

15.  That this is an external blessing and benefit of God’s protective package for believers as they strive to “fight the good fight”, is made clear in vs.14, “I have given them Your word; and the world has hated them, because they are not of the world, even as I am not of the world”.

16.  The singular “word” is a collective singular encompassing all the words of BD that He had spoken.  Cp. vs.8

17.  The perfect tense of “have given” indicates that these men, however imperfect their current state, were the recipients and possessors of the revelation that God sent into the world.

18.  Apart from God’s initiation of the process of revelation, we would have no objective understanding of God and the particulars of His plan.  Cp. Rom.1:20

19.  It reflects the grace of God in providing all things necessary for His elect to conform to Christ, to include the communication of BD.

20.  The importance of what Jesus says here cannot be over emphasized; God has sent His Son into the world as the representative of the Father’s plan and these men were the recipients of all His teaching.

21.  Just as Christ in agreement with the Father has sent the H.S. and the communicators of BD to mankind as representatives of Christ after His ascension.  Joh.14:16-17,26; 16:7 cp. Eph.4:7,11

22.  That His word was given to these men denotes the minimum qualifications for them to have the potential of joy in their life; faith in Christ and adherence to His teaching ministry under MPR.

23.  They reflect at least the minimum qualification of volition to be considered sufficiently +V in order to have experiential +H; that being the new birth and they chose to be recipients of God’s revelation.

24.  And to the degree that they orient to these realities, to that degree will their +H multiply.

25.  And that this principle is of such utmost importance, is due to the natural consequence that follows +V of this ilk i.e., the world at large hates these men.

26.  In order to battle the depressing nature inherent in the pressures of the A/C, while in the world, one must arm himself with the truth of BD.  Eph.6:10-17

27.  The hatred of the cosmos in not a new theme, but one that Jesus taught throughout His ministry and has dealt with on this final night.  Joh.15:18 through 16:4

28.  He told these men that they would be hated by the world since:

  1. The world hated Him first.  Joh.15:18
  2. He chose them out of the world.  Joh.15:19
  3. They were not greater than their Master.  Joh.15:20
  4. The world does not know God.  Joh.15:21

29.  He now emphasizes their very persons as the reason why the cosmos hates them:

  1. The are recipients of God’s revelation.
  2. They no longer find their source of life from the world.

30.  Again, He implicitly denotes that the hatred of the cosmos is due to the manifestation and evidence of their +V.

31.  Those in the cosmos, are unregenerate unbelievers that represent the antagonism of all –V towards God and resent and reject those that God commissions.

32.  The believer, at the point of the new birth, ceases to have the same relationship with the Devil’s world that he had before salvation.

33.  The world refers to the kingdom of Satan, ruled by darkness, populated by the spiritually dead, hostile to God, regulated by the principles of the STA and destined for eternal destruction.

34.  At the point of faith in Christ, the believer is transferred from the kingdom of darkness into the kingdom of God’s own Son.  Col.1:13

35.  Our faith in Jesus is the vehicle that overcomes the world.  1Joh.5:4

36.  Our citizenship no longer is derived from the cosmos, but we are now citizens of the Heavenly kingdom and are looking for an eternal home.  Eph.2:19; Phi.3:20; Heb.11:10, 13-16

37.  The world is a temporary place, ruled by a usurper, destined for destruction, and is not to have the allegiance of the believer.  1Joh.2:15-17

38.  Christ was not of the world due to His heavenly origin, the virgin birth bypassing the STA and spiritual death and the possession of eternal life.

39.  As of the new birth, neither are His followers.

40.  We are viewed as aliens and strangers in a hostile environment that are to keep ourselves separate from the spiritual cesspool known as the cosmos.  1Pet.1:1; 2:11; Heb.11:13

41.  As partakers of the Divine nature via regeneration, we are not of the world even as Jesus is not of the world.

42.  We are to share His viewpoint and remain detached from the world so to avoid DD leading to SUD and to secure spiritual advancement.  Jam.1:4; 2Pet.1:4-11

43.  While the cosmos around us is something that God uses to sustain us, we are to recognize its temporal nature and not become enamored with it.  1Cor.3:21-23; 7:31

44.  We are not to hate our enemies, but to act as ambassadors to the cosmos, proclaiming the message of the gospel both Ph1 and 2 to those that will give us a hearing.  2Cor.5:20 (Ph2) ; 1Pet.3:15

45.  However, if they refuse the conditions of peace with our Leader, they are not candidates for social life, dating, etc.  Jam.4:4

46.  Though unbelievers are the premier examples of –V and the hostility of darkness, believers can act as their unbelieving counterparts, otherwise what is the reason for exhortations to not be like them.  Eph.5:7-17

47.  If you are not making BD the issue before those with whom you come into contact, you are failing your post.

48.  Jesus does not ask the Father to remove these men from the battle grounds of earth, but to protect them in it as vs.15 notes, “I do not ask You to take them out of the world, but to keep them from the evil one”.

49.  He knows that they must remain in order to complete their own mission in the POG.

50.  The POG is not to take the believer out of the world, but to leave them under the protection of BD as a witness to the truth of God.  Mat.5:13-14; Phi.2:15

51.  There is some question as to whether Jesus is speaking of evil in the abstract sense, or of the evil genius Satan that is the archenemy of God and of all believers.

52.  The reality is that all evil in every sense has as its originator and promoter, the Evil one, Satan.  1Joh.3:8, 10, 11-12; 5:19 cp. Joh.8:44; Eph.2:1-3

53.  It is used here technically as a title for Satan.

54.  Evil is the title and policy of Satan’s plan.

55.  His policy is mechanically made available to man through the genetic code of the brain computer and central nervous system:

  1. Genetics: the STA is evil.  Rom.7:19-21
  2. Programming: false doctrine/human viewpoint.  Eph.4:14

56.  Satan represents the entire package of evil (E1) and is the promoter and source for anything that is outside the plan and policy of God, also called doctrine, to include:

  1. Sin (E2).  Mar.7:20-23; 1Joh.3:8,10
  2. Human good (E3).  1Joh.3:12 cp. Gen.4:3
  3. Systems of thought (E4).  Rom.1:18ff; 1Cor.1:1-21; 3:19-20; 2Cor.1:12; Eph.4:14, “every wind of doctrine”; 1Joh.4:5
  4. Religious reversionism (sub-category of systems of thought).  2Cor.11:13-15; of the religious Jews, Joh.8:44

57.  Jesus recognizes the power and malevolence of Satan and prays that God would continue to protect these men experientially, just as Jesus has during the course of His ministry.

58.  Just as in the model prayer, He asks the Father to keep these men safe from any human viewpoint plan of Satan that would bring a premature end to their lives and ministries.

59.  And so should we continually pray for protection and deliverance from the source of evil both from within and without.  Mat.6:13



GNT John 17:16 evk tou/ ko,smou ouvk eivsi.n kaqw.j evgw. ouvk eivmi. evk tou/ ko,smouÅ


NAS John 17:16 "They are not of the world, even as I am not of the world.   ouvk ouv (neg. +)  eivsi.n eivmi, (vipa--3p)  evk (pAbl)  tou/ o` ko,smou ko,smoj (d.a. + n-Ablm-s)  kaqw,j (compar. conj.)  evgw, (npn-1s) ouvk ouv (neg. +)  eivmi. eivmi, (vipa--1s)  evk (pAbl)  tou/ o` ko,smouÅ ko,smoj (d.a. + n-Ablm-s)


GNT John 17:17 a`gi,ason auvtou.j evn th/| avlhqei,a|\ o` lo,goj o` so.j avlh,qeia, evstinÅ


NAS John 17:17 "Sanctify them in the truth; Your word is truth.   a`gi,ason a`gia,zw (vImp.aa--2s; "Sanctify/Set apart as sacred or holy/Consecrate"; same as 10:36; to separate something from the sphere of profane or common and dedicate it to God by means of purification)  auvtou.j auvto,j (npam3p; ref. disciples)  evn (pL)  th/| h` avlhqei,a|\ avlh,qeia (d.a. + n-Lf-s; "truth"; that which is right or righteous)  so,j (possess. adj. of personal pro. su, --nm2s)  o`  lo,goj (d.a. + n-nm-s)  evstinÅ eivmi, (vipa--3s)   h`, avlh,qeia (d.a. + Pred.n-nf-s)  


GNT John 17:18 kaqw.j evme. avpe,steilaj eivj to.n ko,smon( kavgw. avpe,steila auvtou.j eivj to.n ko,smon\


NAS John 17:18 "As You have sent Me into the world, I also have sent them into the world.   kaqw,j (compar. conj.; "Just as")  avpe,steilaj avposte,llw (viaa--2s; "You have sent with a commission")  evme. evgw, (npa-1s; ref. Christ)  eivj (pa)  to.n o` ko,smon( ko,smoj (d.a. + n-am-s)  kavgw, (compound conj.; adjunct.&npn-1s; "I also")  avpe,steila avposte,llw (viaa--1s)  auvtou.j auvto,j (npam3p; ref. disciples)  eivj (pa)  to.n o` ko,smon\ ko,smoj (d.a. + n-am-s)


GNT John 17:19 kai. u`pe.r auvtw/n evgw. a`gia,zw evmauto,n( i[na w=sin kai. auvtoi. h`giasme,noi evn avlhqei,a|Å


NAS John 17:19 "And for their sakes I sanctify Myself,   kai, (cc)  u`pe,r (pAbl; "on behalf of/for the sake of)  auvtw/n auvto,j (npgm3p; ref. disciples)  evgw, (npn-1s; emphatic)  a`gia,zw (vipa--1s; "I sanctify")  evmauto,n( evmautou/ (reflex. pro./am1s; "Myself")     that they themselves also may be sanctified in truth.    i[na (cs; purpose)  auvtoi. auvto,j (npnm3p; ref. disciples)  kai, (adjunct.)  w=sin eivmi, (vspa--3p +)  h`giasme,noi a`gia,zw (+ supplementary  ptc./PF/p/nm-p; periphrastic construction;  "may be sanctified")  evn (pL)  avlhqei,a|Å avlh,qeia (n-Lf-s)




1.      In vs.16, Jesus again brings forth a spiritual fact of the disciples that “they are not of the world, even as I am not of the world”.

2.      His statement in this regard in vs.14b, is essentially the same excepting that in our verse, He contrasts the world to their state of being, while in vs.14 He emphasized their state of being in contrast to the world.

3.      This is seen in that in the Greek in our verse, He places the phrase “of the world” at the beginning of the clause with respect to these men, while in vs.14b, He places it at the end.

4.      His change of emphasis denotes:

  1. In vs.14b, His focus was on that these men had an origination not of the world, even as Jesus, emphasizing the new birth and a positional truth.
  2. Now in vs16, He focuses on the fact that the world has nothing to offer as a source of input regarding their new birth, even as with Jesus, emphasizing their experiential existence apart from the world.

5.      Jesus transition in this regard sets the stage for the next portion of His prayer as He asks the Father to sanctify these men and states, “Sanctify them in the truth; Your word is truth”.

6.      Jesus has acknowledged to the Father that these men have received the revelation that God gave to Him to give to them.  Vss.6-8

7.      He recognizes that it is not the will of the Father for them to depart the world, as He Himself will shortly do, but to remain behind in a hostile environment.  Vss.11-13

8.      Though their salvation Ph1 is secured (vs.14), His prayer is that Satan will not have his way with these left behind in his kingdom (vs.15).

9.      The term “a`gia,zw/sanctify” means to set something apart for a purpose, elevating it from the sphere of the common to the sphere of something greater.

10.  Spiritually, it denotes one that has been set apart for the purpose of God in the sphere of His Holiness and Righteousness.

11.  He now prays that the Father set these men aside in order to accomplish His Divine will and purpose while in the world, experientially.

12.  While sanctification has three aspects, Ph2 sanctification in now in view.

13.  Ph1 sanctification or the SAJG is entirely the work of God and is accomplished when one believes in Jesus Christ.

14.  At that point they are eternally set apart for God, separated from the Devil’s kingdom and placed in the kingdom of God’s Son.  Col.1:13

15.  Ph3 sanctification or glorification occurs at the resurrection, for the CA believer at the rapture, and is when the believer is experientially ultimately and forever separated from the cosmos and conformed to the image of God’s son via the resurrection body.  1Joh.3:2

16.  As Jesus has made clear that these men were already believers, Ph1 and Ph3 sanctification are sure of fulfillment.

17.  All that is left to fill in the gap is their Ph2 sanctification, which involves the working of God via His word, the truth of BD.

18.  Ph2 sanctification involves the volition of the believer that must choose to cooperate with the will of God with regard to the issues of the CWL.

19.  Jesus makes clear that the primary agent for Ph2 or experiential sanctification is the truth of God’s word.

20.  It is BD that is the ultimate source of truth in the universe.

21.  To the extent that the believer correctly exegetes the Bible and applies it as a believer, to that extent he becomes separated from the Devil’s world and set apart to do the will of God.

22.  To that extent, the believer is sanctified Ph2.

23.  Ph2 sanctification is a never-ending process, since the STA makes absolute perfection in time impossible.  Jam.3:2; 1Joh.1:8,10

24.  That these men adhere to the truth experientially as believers is crucial, since they have been appointed to experientially carry on God’s plan as Apostles in the Church, as Jesus makes clear in vs.18, “As You have sent Me into the world, I also have sent them into the world”.

25.  Jesus states that the commission that He had received from the Father to fulfill His mission in life, is the same commission that He delivered to these men.

26.  Just as the Father chose the Son via the incarnation to bring His revelation to the world in fulfillment of the POG, even so Jesus has chosen these men to continue to bring the revelation of God and His Son to the world in fulfillment of His plan.

27.  They are equally as authorized as was the Son, so He could say that “..he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me”.  Joh.13:20

28.  The Messianic mission and its fulfillment by Jesus form the very pattern for the mission of these men, which is the force behind vs.19, “And for their sakes I sanctify Myself, that they themselves also may be sanctified in truth”.

29.  Jesus refers to His own personal cooperation with the POG and His willingness to fulfill all the particulars of His niche.

30.  He had learned doctrine from the time He was a child and this prepared Him for His public ministry and for the ultimate sacrifice of Himself on behalf of these men.

31.  This does not mean that Jesus did not provide His sacrifice for the entire world, only that the emphasis contextually is on these men that the Father had given Him.  1Tim.4:10; 1Joh.2:2

32.  Jesus provides the pattern for all believers in that a personal cooperation is a key facet of Ph2 sanctification.

33.  Merely having BD and the H.S. does not guarantee anything in terms of spiritual advancement.

34.  Like Jesus, the believer must be willing to set himself apart to apply the doctrine that is incumbent upon him in his niche.

35.  Jesus had to make the ultimate sacrifice and render Himself a sin offering, something unique to His niche.

36.  His willingness to endure all that came to Him, including the ultimate test of sin bearing, form the very basis for our potential sanctification.

37.  That Jesus experientially applied BD perfectly set Himself apart as the means and agency through which we as believers are able for ourselves to experientially be sanctified in truth through the isolation of the STA and assimilation of BD.

38.  That Jesus was perfect, we who are imperfect through His Person are able individually to fulfill God’s plan for our own lives.

39.  He is the perfect example of shepherding in that He applied every ounce of doctrine in fellowship with the Father at all times and set Himself apart to God in truth, in order for those that follow to be sanctified.

40.  In a similar fashion, the adjusted communicator must be willing to bear anything and everything that comes to them in their niche in order to make the issues of Ph2 sanctification a reality to those under their charge.  2Tim.2:8-10; Col.1:24; 2Cor.11:23-33

41.  Apart from Jesus Ph2 willingness to fulfill the will of God as Messiah, there would be no salvation on any level.

42.  This points to the fact that each believer should be cognizant of the fact that their Ph2 niche has an impact on others in the A/C.

43.  Review the Doctrine of Sanctification.



GNT John 17:20 Ouv peri. tou,twn de. evrwtw/ mo,non( avlla. kai. peri. tw/n pisteuo,ntwn dia. tou/ lo,gou auvtw/n eivj evme,(


NAS John 17:20 "I do not ask in behalf of these alone, but for those also who believe in Me through their word;   de, (cc)  ouv (neg. +)  evrwtw/ evrwta,w (vipa--1s)  peri, (pg +)  tou,twn ou-toj (near dem. pro./gm-p; "concerning these men")   mo,non( mo,noj (adv. "alone/only")  avlla, (strong advers.)   peri, (pg; "concerning/for")  kai, (adjunct. "also")  tw/n o` pisteuo,ntwn pisteu,w (subs. ptc./p/a/gm-p; "those who believe)  eivj (pa)  evme,( evgw, (npa-1s)   dia, (pg; "through"; with the genitive denotes intermediate agent)   auvtw/n auvto,j (npgm3p) tou/ o` lo,gou lo,goj (d.a. + n-gm-s)  


GNT John 17:21 i[na pa,ntej e]n w=sin( kaqw.j su,( pa,ter( evn evmoi. kavgw. evn soi,( i[na kai. auvtoi. evn h`mi/n w=sin( i[na o` ko,smoj pisteu,h| o[ti su, me avpe,steilajÅ


NAS John 17:21 that they may all be one; even as You, Father, are in Me, and I in You,    i[na (cc; purpose)  pa,ntej pa/j (ap-nm-p; "they all")  w=sin( eivmi, (vspa--3p)  e]n ei-j (card. adj./nn-s; "one)  kaqw,j (comp. conj.)  su,( (npn-2s)  pa,ter( path,r (n-vm-s)  "are" supplied  evn (pL)  evmoi. evgw, (npL-1s)  kavgw, (cc&npn-1s)  evn (pL)  soi,( su, (npL-2s)    that they also may be in Us; that the world may believe that You sent Me.    i[na (cc; continues context of asking and purpose)  auvtoi. auvto,j (npnm3p)  kai, (adjunct.)  w=sin( eivmi, (vspa--3p)  evn (pL)  h`mi/n evgw, (npL-1p)   i[na (cs; continued extent of purpose)  o` ko,smoj (d.a. + n-nm-s)  pisteu,h| pisteu,w (vspa--3s)  o[ti (cc; indir. disc.)  su, (npn-2s)  avpe,steilajÅ avposte,llw (viaa--2s)  me evgw, (npa-1s)




1.      In vs.20a, Jesus now extends the intercessory portion of His prayer beyond the disciples to other believers and states, “I do not ask in behalf of these alone”.

2.      The other believers in view are those that will express +V in the CA from the time of the Apostles until the rapture.

3.      Therefore, this prayer is applicable for every believer to include you and me.

4.      The content of His prayer centers on +V at two levels, those that express it to the gospel Ph1 (vss.20-21) and those that express it to the gospel Ph2 (vss.22-23).

5.      It therefore is a continuation of prayer revolving around positional sanctification and experiential sanctification such as He has prayed for the 11.  Cp. vs.11-12,17-19

6.      That it is not restricted in application to only the 11 is made clear in vs.20b as Jesus denotes this contrast with the use of the strong adversative “but”, while continuing, “for those also who believe in Me through their word”.

7.      As communicators of BD, the 11 disciples are to be the intermediate agents commissioned by God to humanly articulate the truth of the POG in the absence of Jesus.

8.      It will be the primary responsibility of the Apostles in fulfillment of their own commissions to proclaim the gospel of the reality of Christ in the establishment of the Church.

9.      Where the evidence of all +V begins is at their point of faith in Christ for salvation Ph1, which is made clear by the phrase that literally in the Greek is rendered, “who believe into Me”.

10.  As the gospel of John has consistently made clear, when one exercises faith in Christ, it is literally “into” His Person establishing a positional and eternal union with Him.

11.  For all that manifest +V at the SAJG, they are entered into union with Christ as one body in Him and are those that make up the Church universal.  Rom.12:5; 1Cor.10:17; 1Cor.12:13; Eph.4:4

12.  This is the force of the 1st purpose clause in vs.21a, “that they may all be one; even as You, Father, are in Me, and I in You”.

13.  The adjective “all/pa/j” denotes that this portion of prayer encompasses every believer of the Church age dispensation.

14.  The neuter gender of the adjective “one” is in reference to the “body/sw/ma,”, also a neuter gender.

15.  This purpose clause “that they may all be one” is essentially a prayer that the body of the Church universal will indeed come to fruition.

16.  That the subjunctive mood is used throughout vs.21 denotes that the potential for salvation Ph1 is only realized through the individual exercise of volition.

17.  The fulfillment of this prayer will be when the final soul so foreknown by God to be a part of the Church will express +V to the SAJG.

18.  He prays for a unity that correlated with the same unity between Himself and the Father.

19.  The mechanics for this unity is via the baptism of the Holy Spirit.  1Cor.12:13

20.  While we are many, existing over some 2000 years, we are all one body in Christ.

21.  Experiential diversity in no way affects the oneness that the Royal Family has via the baptism of the Spirit.

22.  It is the POG that believers of our dispensation become the body of Christ as His “bride” (Rev.19:7) and be bound by an everlasting unity just as the Father and the Son.

23.  This is the force of the 2nd purpose clause, “that they also may be in Us”.

24.  Via our faith in Christ and baptism of the Holy Spirit, believers in the Church age positionally are in Christ and therefore secured in the very sphere of the Godhead united.

25.  It is Ph1 faith of +V that places all believers positionally and eternally in the same spiritual sphere of harmony and unity as represented by the Godhead Itself.

26.  Salvation comes via the POG as designed by the architect, the Father, and executed by the Son and thus all believers are secured in their salvation by the power of joint agreement in the Godhead.

27.  This positional unity as one corporate body occurs via evangelism over time and the course of the Church age and its reality will experientially be fulfilled, as the final purpose clause of vs.21b makes clear, “that the world may believe that You sent Me

28.  As men and women come to faith in the Church age, they become candidates for the spreading of the gospel Ph1 to others in the cosmos.

29.  Ph1 +V now has the information necessary to communicate salvation to others.

30.  Beginning with the Apostolic period, as the church entered nation after nation, more and more would hear the message of universal salvation.  Rom.1:16

31.  The evangelism of the world comes as a predominate influence of the message of other believers that it is the historical Person of Jesus Christ that has been sent by God that is the source of our so great salvation.

32.  As believers evangelize over the course of the Church age, other +V believes, adding to the body of Christ.

33.  It is this final purpose clause regarding the believer’s witness that integrates the aspect of positional sanctification of these two verses with the potential of experiential sanctification to follow.




GNT John 17:22 kavgw. th.n do,xan h]n de,dwka,j moi de,dwka auvtoi/j( i[na w=sin e]n kaqw.j h`mei/j e[n\


NAS John 17:22 "And the glory which You have given Me I have given to them;   kavgw, (cc&npn-1s; "And....I"; ref. Jesus; the Greek looks at the Person of Jesus as emphatic in the action of "giving"; it denotes that His Person is the agent of Glory received and given)  th.n h` do,xan do,xa (d.a. + n-af-s)  h]n o[j (rel. pro./af-s; ref. glory)  de,dwka,j di,dwmi (viPfa--2s)  moi evgw, (npd-1s)  de,dwka di,dwmi (viPFa--1s)  auvtoi/j( auvto,j (npdm3p; ref. believers)    that they may be one, just as We are one;   i[na (cs; purpose)  w=sin eivmi, (vspa--3p)  e]n ei-j (card adj./nn-s)  kaqw,j (compara. conj.)  h`mei/j evgw,(npn-1p) "are" supplied   e[n\ ei-j (card. adj./nn-s)


GNT John 17:23 evgw. evn auvtoi/j kai. su. evn evmoi,( i[na w=sin teteleiwme,noi eivj e[n( i[na ginw,skh| o` ko,smoj o[ti su, me avpe,steilaj kai. hvga,phsaj auvtou.j kaqw.j evme. hvga,phsajÅ


NAS John 17:23 I in them, and You in Me, that they may be perfected in unity,  evgw, (npn-1s; ref. Jesus)  evn (pL)  auvtoi/j auvto,j (npLm3p; ref. believers)  kai, (cc)  su, (npn-2s; ref. the Father)  evn (pL)  evmoi,( evgw, (npd-1s; ref. Jesus)   i[na (cs; purpose)  w=sin eivmi, (vspa--3p +)  teteleiwme,noi teleio,w (+ supplem. ptc./PF/p/nm-p; "may have been perfected/completed/finished/a finished product or action")  eivj (pa; "into")  e[n( ei-j (card. adj./an-s; "one thing/entity/unified")      that the world may know that You  sent Me, and loved them, even as You loved Me.    i[na (cs; purpose)  o` ko,smoj (d.a. + n-nm-s)  ginw,skh| ginw,skw (vspa--3s)  o[ti (cc; indir. disc.)  su, (npn-2s; ref. the Father)   avpe,steilaj avposte,llw (viaa--2s) me evgw, (npa-1s; ref. Jesus)  kai, (cc)  hvga,phsaj avgapa,w (viaa--2s; the Father is the subject)  auvtou.j auvto,j (npam3p; ref. the world)  kaqw,j (comp. conj.)   hvga,phsajÅ avgapa,w (viaa--2s)  evme. evgw, (npa-1s)





1.      Jesus now advances His prayer of +V to extend to those that exercise it beyond just the SAJG towards making the MAJG.

2.      He focuses in on the means and very purpose why Ph1 salvation is imparted as applied to the believer’s experiential existence.

3.      Earlier in the prayer, He stated that He had imparted the “name” and “word” of God to the 11, and in both cases the emphasis was on the truth of BD on which God stands.

4.      He now equates BD to its proper position of exultation and states, “And the glory which You have given Me I have given to them”.

5.      He declares BD to be the very glory of the Father that was imparted to Himself and in turn, through His exegesis of the Father to the disciples and via their Apostolic ministries, is handed down to all believers.

6.      It is BD that is the basis/cause for all glory bestowed upon men.  Phi.2:15-16

7.      It is through the means of BD that all physical glory received by Jesus and all believers is made a reality.

8.      That Jesus has perfectly oriented to the POG as Messiah and in turn perfectly executed the POG through His ministry of teaching, miracles, etc., He can unequivocally state that BD/glory is a reality that through His Person is passed on by the Father to all believers.

9.      He denotes that the means of Ph2 sanctification hinges on the truth of the Father passed on to the Son, who then passed it on to other +V under the RCOC.

10.  He then reiterates that the expressed purpose for the imparting of doctrine is “that they may be one, just as We are one;

11.  Jesus is now praying for the +V of those who have already believed.

12.  Again, the subjunctive moods indicate that the reality of the prayer hinges on the potential of the volition exercised by the subjects.

13.  Contextually, the oneness in view here is gramatically a oneness of “will/qe,lhma”, also a neuter gender in the Greek, denoting an experiential “like-mindedness.  Cp. Joh.5:30

14.  A oneness of will experiently is the expressed purpose for Jesus execution of office.

15.  The very future and success of His ministry as Messiah depended upon His own will aligning perfectly with the Sovereign will of the Father.

16.  His execution of office is designed to establish the very potential for any believer that so chooses to be +V, to align his/her will up to the Sovereign will of the Father and the Son.  Cp. Joh.5:30; 8:28

17.  Jesus very ministry by design was for the expressed purpose to benefit the needs of all +V.

18.  Just as His prayer overall is directed strictly to the expression of +V both Ph1 and Ph2.

19.  The omission of the adjective “all” (as in the phrase of oneness in vs.21) denotes that while His prayer at this point is His desire for believers, all believers do not fulfill it.

20.  Some attempt to soften this interpretation and say that this cannot be true, since all believers are not like-minded in BD.

21.  However, Jesus is not saying that all will fulfill His desire in this regard, only that the potential is there, for those that have sufficient +V to BD.

22.  Again, His prayer therefore, is strictly limited to only +V, since they are the only ones that will fulfill His prayer both positionally and experientially.

23.  In other words, Jesus intercession is not on behalf of –V.

24.  His prayer denotes the very desire that God has for all men, to be saved and come to a full knowledge of the truth.  1Tim.2:4

25.  Even though all believers will not experientially become like-minded, any more than all men will be saved, it is still His desire and prayer that those that are truly +V as believers, they will exploit their salvation with Ph2 sanctification.

26.  It is these believers that enjoy the same unity of viewpoint and purpose in the POG as He shares with His Father.  2Cor.13:11; Eph.4:13; Phi.2:2; Col.3:14 cp. Rom.16:17

27.  The unity and fellowship that the Father and Son enjoyed during the incarnation is based on the simple fact that they had a unity of viewpoint and purpose.

28.  While the CA is littered with the divisions and discord of false and apostate teachers and their followers, the simple fact is that the objective truth of BD is and always has been available throughout CA history.

29.  Sound adjusted local churches with attendant corporate +V to BD are the “pockets” of potential in the Church universal that fulfill this aspect of His prayer.

30.  Sound adjusted local churches reflect that they operate in the same spiritual sphere of harmony and unity as represented by the Godhead Itself.

31.  For those that avail themselves of the truth now in time, they are the recipients of the blessing of fellowship and harmony with both the Father and the Son.  Joh.14:21,23

32.  That the imparting of BD is indeed contextually the issue is made clear in vs.23a, “I in them, and You in Me, that they may be perfected in unity”.

33.  The phrase, “I in them” is reference to the indwelling of Christ, BD in “you”.  Cp. Joh.15:4,5,7

34.  That Jesus Person was the perfect and complete manifestation of God in time, it is thus that the believer must attain BD through His Person.

35.  Jesus was the complete representation of the POG for the salvation of men and hence the phrase, “and You (Father) in Me”.

36.  For the believer to exploit the potential for the doctrine Christ has to offer, it is accomplished via the intake of doctrine over time and the resultant building up of the new man.

37.  The purpose for the believer in so doing is to make the MAJG, and be perfected in unity.

38.  That the completion in view is actively directed “into” a oneness via the intake of BD, as seen in the preposition “eivj”, denotes grammatically an experiential reality.

39.  While this prayer for unity will not experientially occur fully until Ph3 with respect to all believers, who will be permanently and perfectly united in one body and like-minded, for those that are sufficiently +V, they will experience doctrinal unity with other like-minded +V and God in time.

40.  Jesus desires that we grow up spiritually, in every regard, and this alone will provide the unity for which He prays.

41.  He has provided everything the believer needs in order to accomplish this objective.  2Pet.1:3; Eph.4:11ff

42.  Just as the Father indwelt the Son and they were unified in every regard in representation of the POG and one another, even so Jesus desires experiential doctrinal unity among believers.

43.  Again, Jesus states that the purpose of this unity is to enhance our witness in time towards those on the outside as He denotes in vs.23b, “that the world may know that You sent Me, and loved them, even as You loved Me”.

44.  As believers are faithful to the doctrine and grow up spiritually, they will make the issues related to the Person and work of Christ evident to the cosmos in all phases.

45.  Adjusted +V oriented to BD provide the potential of the very purpose of witnessing to go beyond just evangelizing Ph1, but provide a witness reflecting the entirety of God’s love.

46.  God’s love transcends Ph1 salvation and includes everything necessary for Ph2 sanctification.  Eph.3:14-19

47.  It is through the believer’s application of BD that is the modus of operandi in this regard.

48.  Through the believers application of Divine viewpoint with Divine good production in their own lives, others that are +V around them will come to recognize that God loves them just as He loved the Son.

49.  It is Divine love in view and that love is based on the very merits of God and BD.

50.  We express that love to others when we take BD that has been imparted to us and apply it in our very lives.

51.  Others that are +V will see God’s hand in our lives and come to understand that He has provided all of the necessary Divine attributes and operating assets for our own spiritual completeness, even as He provided everything necessary for Messiah to complete His course.

52.  Jesus prayer for Ph2 sanctification denotes that it comes as a result of:

  1. Communication of BD through the RCOC.
  2. Cooperation by the believer to the POG.
  3. The MAJG having maximum BD in the soul/human spirit.
  4. Application of Divine love in our witness to others around us.

53.  Verses 22-23 deal with the fact that Christ prays for the potential of Ph2 sanctification of believers sufficiently +V to maintain fidelity to BD that He and the Father have so imparted.

54.  It is believers of this ilk that have the ability to communicate the terms of all 3 adjustments (SAJG, RBAJG & MAJG) and provides the greatness potential of oneness available for believers in time.

55.  Through the fulfillment of all of the adjustments to God by +V adjusted believers, their witness of the life establishes the potential for maximum expression of faith and +V by others that are in the world.

56.  It is +V adjusted believers that have the greatest appreciation, understanding and confidence of faith in there witness that it truly is Jesus Christ that has been commissioned by God as the catalyst of fulfillment of God’s plan in every aspect.

57.  They represent experientially that it is the house undivided that has the greatest impact and benefit of witness to the world.

58.  These verses point to the fact that our mission as believers is to make available the communication of the truth of BD, as a witness to the world.

59.  Again, we recognize that this will only come to pass in those believers that are +V to the truth and make the intake and application of BD their life work.

60.  While the Church universal is one positionally with all believers being united in the body of Christ via the B/HS, experiential unity only exists to the degree that believers think the Divine viewpoint.

61.  Again, there are those that suggest that if believers do not drop their doctrinal distinctives and unite that they are opposed to the Son of God and attempt to cite these verses as a proof text.

62.  They would attempt to unify Christendom based on principles of love, harmony, peace, etc., and not on the principle of sound doctrine.

63.  The modern charismatic movement has suggested for years that we drop our doctrinal differences and unite only in the name of Jesus.

64.  These misguided and –V believers reject the doctrine that the name of Jesus stands for all that He is and thinks i.e., the realm of BD!  1Cor.2:16

65.  Jesus made it clear that doctrine is the issue and is the cause of division established between all that are +V from those that are –V.  Mat.10:34-39

66.  BD divides believers from unbelievers and +V believers from –V believers.  Joh.3:19-21.

67.  It is +V that makes the MAJG and holds to the end that will be the true benefactors of the potential for glory that has been provided.

68.  Ultimately, all believers as the Church universal will be unified and experience Ph3 sanctification, which Jesus makes clear in vs.24.



GNT John 17:24 Pa,ter( o] de,dwka,j moi( qe,lw i[na o[pou eivmi. evgw. kavkei/noi w=sin metV evmou/( i[na qewrw/sin th.n do,xan th.n evmh.n( h]n de,dwka,j moi o[ti hvga,phsa,j me pro. katabolh/j ko,smouÅ


NAS John 17:24 "Father, I desire that they also, whom You have given Me, be with Me where I am,   Pa,ter( (n-vm-s)  qe,lw (vipa--1s; "wish/desire/will")  i[na (non-final used as a cc; "that")  kavkei/noi kavkei/noj (compound; adjunctive conj. & remote dem. pro./nm-p; "they also")  o] o[j (rel. pro./an-s; "whom"; denote the singular; one entity)  de,dwka,j di,dwmi (viPFa--2s)  moi( evgw, (npd-1s; ref. Jesus)   w=sin eivmi, (vspa--3p; "might be")  metV meta, (pg)  evmou/( evgw, (npg-1s)  o[pou (cs; used adverbially of place; "where/in which place")  evgw, (npn-1s)  eivmi, (vipa--1s)     in order that they may behold My glory, which You have given Me;   i[na (cs; purpose)  qewrw/sin qewre,w (vspa--3p; "they may behold/view/inspect/observe as a spectator") th.n h` evmh.n( evmo,j (d.a. + a--af1s; "My/that which is Mine")  th.n h` do,xan do,xa (d.a. + n-af-s)   h]n o[j (rel. pro./af-s; ref. the glory)  de,dwka,j di,dwmi (viPFa--2s)  moi evgw, (npd-1s)    for You loved Me before the foundation of the world.   o[ti (causal conj.)  hvga,phsa,j avgapa,w (viaa--2s)  me evgw, (npa-1s)  pro, (pAbl)  katabolh/j katabolh, (n-Ablf-s; "foundation/beginning"; lit. to throw or lay down hence a founding or foundation; used 11x)  ko,smouÅ ko,smoj (n-gm-s; "of the world")




1.      This verse actually concludes Jesus direct intercession of prayer in behalf of believers with the final two verses being a summation of His relationship to the Father and His work in the world.

2.      To this point, Jesus has prayed for the positional unity of believers as the Church (Ph1 sanctification) in vss.20-21, experiential unity or like-mindedness among believers (Ph2 sanctification) in vss.22-23 and now He prays concerning their ultimate unity or Ph3 sanctification.

3.      His prayer now is for the sum total of all CA believers as He continues, “Father, I desire that they also, whom You have given Me, be with Me where I am”.

4.      It is the will of the Son in His provision of salvation for mankind, that those that exercise faith in His Person share the same ultimate destiny as His Person.

5.      The Greek word order, which is reversed in the NAS, deals first with the totality of +V in the singular neuter of the phrase “whom/that which You have given Me”.

6.      That which the Father has given the Son refers to the +V that will ultimately come to the Son throughout the course of the CA and enjoy eternal salvation.

7.      Though this prayer is true for all believers of all dispensations, contextually it is focused on CA believers as seen in the term “they also”.

8.      The remote aspect of this compound term (conjunction plus the remote demonstrative pronoun evkei/noj) looks at the far future of the end of the Church age in which this prayer becomes a reality.

9.      It denotes that we as believers are viewed as a grace inheritance from the Father and are truly a part of the SG3 of the God/man.  Isa.53:10-12

10.  It is a prayer for the unity of all believers via +V, truth and ultimate sanctification in Ph3 via the believers own resurrection body, which will have the entire realm of BD programmed into their new brain computers.  Cp. Heb.8:10

11.  Not only positionally will all believers be unified, but also experientially via our resurrection bodies.

12.  Jesus then re-engages in sanctified self-seeking with respect to His Person in Ph3 and states “in order that they may behold My glory, which You have given Me”.

13.  He denotes that the purpose for believers to ultimately enjoin Him in Ph3 is so that they might observe 1st hand as one body, His exultation and status as the glorified Son of God.

14.  In this context, His glory refers to the glorification of His humanity as it is exalted to share in the glory of Deity.

15.  The term to “behold” denotes one’s observance of something as a spectator.

16.  It emphasizes that the purpose for the Church corporately to have opportunity to accompany Jesus in mass is to review His Person in all of His manifest glory as God.

17.  It is then that we as believers will have the full appreciation and total understanding as to all that Jesus accomplished during the incarnation and provided on behalf of all men.

18.  The Church will see and experience as eyewitnesses with total unity of mind, the totality of exultation that the Father has bestowed upon His Son for His perfect execution of God’s will.

19.  He then notes that His future glorification is a direct result of the Father’s love for Him and states, “for You loved Me before the foundation of the world”.

20.  The Father’s love for the Son was based on His perfect obedience and the fact that they share identical viewpoint on every subject.  Joh.8:29

21.  Jesus sought the glory of god as His first priority in every situation He encountered and was willing to place the will of God above His own will in all matters.  Phi.2:5-11

22.  Believers will recognize that God bestowed this glory upon Him in eternity past under the concepts of omniscience and foreknowledge.

23.  Jesus Christ was recognized by God for who He was and what He would do before He ever established the earth.  1Pet.1:20

24.  God recognized the perfect ++V of Jesus and elected His Person as the one Son of man to be exalted into the eternal glory of Deity, based on His foreknowledge of Jesus perfect execution of His plan.

25.  While the incarnation was an expression of glory (Joh.1:14) in Jesus perfect exegesis of the POG, the ultimate expression of that glory will be seen experientially by all believers in the exalted Son of God.  1Pet.5:10; Rev.5:12; 21:23

26.  Jesus Christ is the first man to be exalted to share in the glory of Deity and His exaltation has implications for believers of all time.  1Pet.4:13; 5:1

27.  At this revelation of His glory, all believers will in tune recognize what the true value of +V is as it is expressed towards the Person of Jesus Christ both in saving faith and inhale and exhale faith.

28.  God has promised that those that seek Jesus’ glory will in turn be rewarded with their own eternal glory, which will be revealed through our own glorified resurrection bodies with any accompaniment of SG3 that Ph2 sanctification has produced.  2Cor.4:16-18 cp. 1Cor.3:10-15  See the Doctrine of Surpassing Grace and Doctrine of Divine Good

29.  Those believers that pursue the approbation of the cosmos will find that they will not inherit the maximum approbation/glory of God (Joh.5:41,44) and in their review of the potential for glory as manifested in Christ, will experience shame for their failure in this regard (1Joh.2:28).

30.  While all believers will share in the normal blessings of glory, it will be those that completed their course Ph2 that will review Christ’s glory with maximum anticipation and expectation.  Rom.5:1-2; 1Pet.4:13

31.  Through our inspection of Jesus’ own glory, it will then become evident as to the glorious things that “…eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him”.  1Cor.2:9



GNT John 17:25 pa,ter di,kaie( kai. o` ko,smoj se ouvk e;gnw( evgw. de, se e;gnwn( kai. ou-toi e;gnwsan o[ti su, me avpe,steilaj\


NAS John 17:25 "O righteous Father, although the world has not known You, yet I have known You;   di,kaie( di,kaioj (a--vm-s; case of address; "O righteous"; the attribute of God's +R)  pa,ter path,r (n-vm-s)   kai,(conj. used adverbially to denote contrast; "although")  o` ko,smoj (d.a. + n-nm-s)  ouvk ouv (neg. +)  e;gnw( ginw,skw (viaa--3s; "not know/not understood/figured out")  se su, (npa-2s)  de, (ch; "yet/but")  evgw, (npn-1s)   e;gnwn( ginw,skw (viaa--1s)  se su,(npa-2s)    and these have known that You sent Me;    kai, (cc)  ou-toi ou-toj (near dem. pro./nm-p; ref. the 11 disciples)  e;gnwsan ginw,skw (viaa--3p)  o[ti (cc; intro. indir. disc.)  su, (npn-2s)  avpe,steilaj\ avposte,llw (viaa--2s; "sent with a commission") me evgw, (npa-1s)  


GNT John 17:26 kai. evgnw,risa auvtoi/j to. o;noma, sou kai. gnwri,sw( i[na h` avga,ph h]n hvga,phsa,j me evn auvtoi/j h=| kavgw. evn auvtoi/jÅ


NAS John 17:26 and I have made Your name known to them, and will make it known;  kai, (cc)  evgnw,risa gnwri,zw (viaa--1s; "to make known/point out/ explained" same as 15:15)  sou su, (npg-2s)   to, o;noma (d.a. + n-an-s)  auvtoi/j auvto,j (npdm3p; ref. the 11)  kai, (cc)  gnwri,sw( gnwri,zw (vifa--1s; "will make it known")     that the love with which You loved Me may be in them, and I in them."    i[na (cs; purpose)  h` avga,ph (d.a. + n-nf-s)  h]n o[j (rel. pro./af-s; ref. the love)  hvga,phsa,j avgapa,w (viaa--2s)  me evgw, (npa-1s)  h=| eivmi, (vspa--3s)  evn (pL)  auvtoi/j auvto,j (npLm3p)  kavgw, (compound cc&npn-1s; "and I")  evn (pL)  auvtoi/jÅ auvto,j (npLm3p)




1.      These two verses conclude Jesus’ prayer and contain no requests, but merely contain a summation of Jesus’ ministry and purpose.

2.      He concludes by addressing God as “O righteous Father”, a title emphasizing His attribute of absolute righteousness (+R).

3.      He does so to bring to everyone’s attention that it is this particular attribute of God that the entirety of His plan is governed by.

4.      Though God’s plan is a plan of grace, it is fully in accord with the principle of righteousness.

5.      It is God’s +R that is the one attribute vacant in all humanity that is necessary for men to have a relationship and understanding regarding God and the POG.

6.      That Jesus has been praying for +V, it is apropos that He uses this title to make a distinction between –V and +V as He continues, “although the world has not known You, yet I have known You;”.

7.      He contrasts –V of the cosmos with the perfect ++V of His own humanity as to their each individual understandings regarding God.

8.      The cosmos that is –V is that portion of mankind that comprises the vast majority of the human race.

9.      He denotes that they lack any sort of real understanding regarding God in spite of all that they may say about Him.

10.  The world, with all of its alleged wisdom and insight, does not, has not and will not arrive at the true knowledge of God.  1Cor.1:20-21; 2:8

11.  Yet, Jesus Himself fully understands God and His plan.  Joh.1:18

12.  The difference between the world and Jesus is that the very righteousness that God demands men have in order to know Him, the world is void of and Jesus had and maintained perfectly throughout the incarnation.

13.  It was this accomplishment in His humanity that set Him apart as the sacrificial Lamb of God in order for those that would exercise +V and believe in Him, they could have the +R of God necessary for a relationship with God.  2Cor.5:21

14.  That the world rejects Christ as the object of faith for salvation Ph1, they truly have not figured out what God and the POG is all about.

15.  Just as even –V believers that fail to isolate their STA through RB, do not have the experiential righteousness necessary to correctly understand the word of God Ph2.  1Cor.2:14

16.  Because people fail to believe, they manifest –V in their rejection of the truth and manifest their ignorance of God.

17.  Because Jesus’ humanity was perfectly +V, He chose to maintain a sinless state and made available for Himself the entire realm of doctrine in His Person.

18.  That He did nothing of His own will, but choose to execute perfectly the will of the Father, God’s righteousness was manifested in His Person and revealed to the world.

19.  Yet, even the vast majority of His own people to whom He was directly sent refuse to acknowledge the reality that Jesus was God incarnate, complete with +R.

20.  Nothing has changed since the incarnation, as the vast majority of people still does not recognize and acknowledge Jesus as the unique Son of God.

21.  The principle is that –V still has no interest or regard for operation grace.

22.  The exception to the rule during Jesus time as to the majority of  -V were these small band of men that accepted God’s plan through Christ as Jesus states, “and these have known that You sent Me”.

23.  These men who had no claim to fame and nothing from the world’s perspective came to believe that Jesus was the unique Son of God.

24.  While they may have been unimpressive the fact is that they came to have the truth while the world continued in ignorance.

25.  To this group, Jesus entrusted the realities of the POG and they became the very foundation of the Church, due to their ultimate +V and faithfulness to BD.

26.  At this point, Jesus does not say that they know the Father, as He knows Him, but that they have full confidence in the fact that Jesus was there to reveal God and His plan to them.

27.  Jesus then states that this reality has been and will continue to be accomplished through His Person in vs.26a, “and I have made Your name known to them, and will make it known;”.

28.  The very Person and attributes of God and the POG is encompassed in His name.

29.  Jesus revealed to them who and what God is as well as the doctrine necessary to understand how one is to operate within the POG.

30.  His promise of future revelation is fulfilled through His post-resurrection appearances and the sending of God the H.S. during the Apostolic and CA period.

31.  He then points out that the purpose of His revelation is so that the love with which You loved Me may be in them, and I in them”.

32.  The purpose of God revealing His plan to mankind is so that these men, and all students of His word by application, can enter into and experience fully the love of God, love that is denied the world due to –V.

33.  The love that the Father had for the son was manifested due to His +V, common viewpoint and execution in the plan of God.

34.  They agreed on everything, both being +R.

35.  God’s love is manifested in the believer to the degree that the believer orients to the reality of God’s name as revealed through Christ.

36.  Jesus encompasses the purpose of the revelation of BD with respect to believers under a two-fold tandem concept:

  1. Love in them, which is technical for the indwelling and filling of the H.S.
  2. It is the sending of the H.S. that is the expression of the love of God and Christ to men in the CA.  Joh.14:16,17; 16:7
  3. Christ in them, distinguished from the love of God.
  4. This refers to the indwelling of Christ and is accomplished by the intake and application of doctrine over the years.

37.  Jesus essentially proclaims that He has provided everything necessary for all of +V to have the potential of separating themselves from the world and to fulfill their own course in the Christian life.

38.  The expressed will of Christ is that believers enter into the full blessing of God’s plan and that they have total rapport with Him in time, as well as eternity.

39.  The importance of knowing God’s name, His word, possessing His glory, etc., is the full enjoyment of eternal life, both in time and in eternity.  Joh.17:3