John 17:6-19 (Part Two of the True Lord s Prayer) Verse By Verse Commentary Compiled By Dr. Gary M. Gulan, 1985 (Rev. 94,10)

Transcription

1 John 17:6-19 (Part Two of the True Lord s Prayer) Verse By Verse Commentary Compiled By Dr. Gary M. Gulan, 1985 (Rev. 94,10) Verse 6 I have manifested The word manifested (Gr. ephanerosa first aorist active indicative) means to make visible and clear. The aorist mood shows the comprehensiveness of the accomplished fact of this manifestation. 1 Jesus taught about the Father s name in the sense that He revealed it to the apostles, thus it was much more than teaching. The term manifest has the idea of teaching (instructional times with facts) but it also reveals things through His person that are much more than facts. This whole manifestation was the doctrine of the Father. Jesus revealed the Father in what He said and did (His very life). The aorist tense shows the accomplished fact. 2 Your name The Father s name is mentioned 4xs in this chapter (17:6,11,12,26). The word name means more than identifying with an institution, such as I went to this college, I buy this thing, I use this thing, or I drive a Ford. The word name designates a connection with the person, meaning involvement in all of His attributes and character. 3 Not to everyone was this name made known, only to those who were specially given to the Son. 4 The men You have given me The word men (Gr. tois anthropois ) is the masculine gender. The office of leadership was male. As the Father selected individuals for ministry with Christ, here He could have established equality by making it 6 women and 6 men, however, He established all 12 as men. The Father gives individuals to the Son. People with a man-centered theology have a difficult time with this special selection of people by the Father. They want men to come to the Son with their own ability and choice, however, God s Word doesn t say this. If God s Word teaches something I accept it and teach it no matter if I understand it or like it. These men didn t select the ministry position of Apostle as if it were a job selection, but rather the Father selected them. The selection is the same as a calling. The ministry needs men who are called or selected by the Father for the Son. Out of the world The word world (Gr. tou kosmos ) here refers to the wicked, rebellious, and sinful men who are a part of this earthly system. 5 It occurs 18 times in this chapter. Individuals become a part of the world through natural birth. Those given to Jesus by the Father, were taken out of the world s system of sinful men. The out of concept has two applications: (1.) to be a part of the special possession of the father and the Son requires a spiritual birth; and (2.) once someone experiences a spiritual birth the believer is to be distinct from the world s sin, its values, and its goals. 6 They were yours, you gave them to Me Those given to Jesus, were a special possession of selected people of the Father. This possession has been seen from at least four different points of view: (1.) They were a possession of the Father by being creatures of the creation as if all people are the Father s children. This false concept is not included here. However, the following three views all have some merit. (2.) Possessions of the Father could refer to the fact these men were a part of the Abrahamic Covenant. 7 (3.) These men were called to be apostles which shows that calling people for the work with Christ was the Father s ministry. (4.) Those who come to Jesus for salvation were chosen and possessions of the Father.

2 They have kept Your word The words have kept (Gr. teterekan perfect active indicative) mean to watch over. These men who were given to Jesus, have kept the Father s Word. They had the right commitment. They were not perfect, but the Word was their primary concern in the ministry. The Father s Word (Gr. logos ) is used two times in this section (17:6,14). Followers of Jesus keep the Father s Word. They didn t lose it from their hearts and did not violate it in their lives, and did not allow anyone else to tamper with it, (Jn. 8:51,14:15). 8 Verse 7 Now they have known that all things which you have given Me are from You The words now know (Gr. nun egnokan perfect active indicative) reveal that all things that were given to Jesus were from the Father. (17:7) This shows they didn t or could not have come to know these things on their own. All the things Jesus did and taught were the doctrine of God. 9 The words have given (Gr. dedokos perfect active indicative) shows something happening in the past with present abiding results. All things are emphatic in construction showing that it wasn t just the words that Jesus had but everything in and about Jesus were from the Father. The words are from You reveal that everything about Jesus was from the Father. 10 reveals origin. 11 The word from Verse 8 For I have given to them the words which You have given Me The word words (Gr. ta hremata plural) means specific terms and phrases. This word refers to the instructions and teachings of Jesus. Jesus was constantly involved in teaching and sharing doctrine. 12 Yet churches today avoid doctrine as though there is something wrong with it. The source of these words or doctrine is from the Father. (17:8) Normally, the word rhema (plural) refers to each word of God, while the word logos (singular) refers to God s message as a whole. 13 The words have given (Gr. edokas first aorist active indicative) refers to the Father s having given all the teaching as one comprehensive gift to Jesus. 14 Jesus was not making things up as He went along or developing a systematized religion or channeled thoughts as He went along in time. Jesus possessed all the doctrine of the father because the Father gave it all to Him prior in time. The other words have given (Gr. dedoka perfect active indicative) shows that all the teaching times these men spent with Jesus were in view. The gift Jesus received was in turn given to the apostles. They have received them The words have received (Gr. elabon second aorist active indicative) showing these men received what Jesus taught as their own the doctrine. The verb s aorist mood is constantive summarizing a course of past action. 15 These followers of Jesus received the doctrine of the Father through the ministry and life of Jesus. Ministers will understand their work best when they most faithfully study the example of their great model, the Son of God. 16 Have known surely that I came forth from You The words have known (Gr. egnosan second aorist active indicative) showing these men have attained more than intellectual knowledge, but had intimate heart knowledge also. This verb is also an aorist mood is a constantive summarizing a course of past action. 17 These men knew that Jesus was the Sent One from the Father that they were waiting for. (17:8)

3 And they have believed that You sent Me The word believed (Gr. apisteusan first aorist active indicative) shows these men had evaluated, interacted with, and accepted all the facts about Jesus and who He is. The phrase you sent me occurs five times showing the emphasis and importance of this fact. Verse 9 "I pray for them The word I (Gr. ego ) is emphatic in construction showing that there is a great personal interest of Jesus for His apostles. 18 Jesus uses the superior word for prayer (Gr. eroto ) in addressing the Father, speaking as an equal; not prayer (Gr. aitein ) which is proper for a subordinate. 19 Even in prayer the Father and Jesus are shown as equals. Jesus prayer was for spiritual safeguarding, sanctification, and glorification. The word for them (Gr. peri auton ) is very special in the fact that Jesus makes intercessory prayer for these special men here and no one else. I do not pray for the world but for those whom You have given Me, for they are Yours Jesus does not pray for the world. (17:9) There are two possible reasons why Jesus prays this special prayer but does not include the world: (1.) He doesn t pray for the lost because the Father will select the one s He wants and give them to the Son. Prayer cannot change this and it isn t anyone s business what the Father does or doesn t do; and (2.) He does pray for the apostles who are selected to go out into the world and spread the gospel message of Jesus to all the lost world. 20 These men were going to need special divine help to get the message of Jesus out to the world. Verse 10 And all Mine are Yours, and Yours are Mine The word all leaves nothing whatever excluded. The construction here of the adjectives are intense. 21 This reveals a double ownership (1.) Mine (Jesus ) and (2.) Yours (the Father s). The word are (Gr. estin ) is in the singular number showing and emphasizing the unity of the whole. 22 and I am glorified in the The word glory (Gr. dedoxasmai perfect passive indicative) shows in spite of the apostles short comings and failures, Jesus was glorified in them. There is comfort for us in this. 23 Verse 11 Now I am no longer in the world, but these are in the world, and I come to You The words I am no longer shows Jesus departure back to the Father is so complete and so sure, that it is listed as already happening. The words I come (Gr. erchomai ) is a future present meaning I am coming to the Father. 24 Holy Father The word holy (Gr. hagie ) is in an emphatic construction. 25 The Father s sanctification or holiness means that He is absolutely set apart from the world and opposed to sin. Our holiness or sanctification means we need to be separated or set apart from the world and sin, and set apart unto the Father. The Father s holiness shows His transcendence and His intimacy with Jesus. 26

4 keep through Your name those whom You have given Me There are three petitions within this section of the Lord s prayer: (1.) keep them in Thy name (17:11); (2.) keep them from the evil one (17:15); and (3.) sanctify them in Thy truth (17:17). The word keep (Gr. tereson first aorist active imperative) shows urgency ( a constantive aorist). 27 One of John s favorite Greek verb constructions is the aorist imperative used five times in chapter 17. The imperative is not used as a command but is a device to express: 1. instantness of the prayer; 2. fervor of the petitioner; 3. assurance of the request; and 4. certainty of the answer. 28 The word name means more than identifying with an institution, it designates a connection with the person, meaning involvement in all of His attributes and character. 29 That they may be one as We are The result is oneness. Oneness cannot mean location because Jesus would be with the Father and the apostles would still be on the earth, plus Jesus was not yet in heaven. Jesus was alarmed that as He would leave, the apostles would be exposed to danger that would threaten the oneness. Jesus doesn t prayer for trinity oneness. Trinity oneness cannot be duplicated, but it can be imitated. God s oneness is three, human oneness is millions. They were already one it was already established, but they needed to remain in it and it was the Father s guardian care that kept it unbroken. 30 Verse 12 While I was with them in the world, I kept them in Your name The word kept (Gr. eteroun present active imperfect) reveals that Jesus continually kept them in the Word which shows they needed to be guarded. One of the great dangers of workers for Jesus is that they would drift from the Father s name. One of the ways the workers of Jesus are preserved is through the Father s name. While Jesus was on the earth with them He kept them or constantly guarded them in the Father s name. Those whom You gave Me I have kept He kept or guarded (Gr. ephulaxa first aorist active indicative) them. Jesus keeps the ones the Father gives Him. Security of an individual in the Lord is a ministry of Jesus. The Father did not select Judas and did not give him to Jesus. Jesus did choose Him because of the mission Judas had. (Jn. 15:11) And none of them is lost except the son of perdition, that the Scripture might be fulfilled The word scripture (Gr. graphe ) reveals a fulfillment of past revelation. Judas was always lost. He was not lost because he fell from Jesus. (17:12) Judas is there represented as having been chosen by the Savior to the apostleship, and this is equivalent to saying that he was given to him for this work; yet at the same time he knew his character, and understood that he had never been renewed [reborn]. 31 Consequently, all of them who had been given to him had been preserved. Of the twelve, only Judas was lost, and he was not one of those who had been given to Christ by God s election. For his defection had been predicted long before (Jn. 13:18; Ps. 41:9). 32 Verse 13 But now I come to You With Jesus mission complete, He goes back to the realm He had from eternity past. And these things I speak in the world, that they may have My joy fulfilled in themselves The words in the world (Gr. en to kosmo ) reveal that Jesus was among the unsaved while on earth, but He did not team up with the unsaved or adopt the unsaved ways to reach the world. The words may have (Gr. echo present act subjunctive) more accurately state, may continually have. The words fullness (Gr. pepleromenen perfect passive participle) indicating the full

5 measure of His joy. The purposed clause (the word that ) indicates that they may keep on having Christ s joy realized in themselves. Joy came to them because they knew from His words that He had conquered the evil one and brought eternal life to them. 33 Jesus joy was (1.) being in the Father s will through obedience and (2.) obtaining a reward for fulfilling the Father s plan. 34 The KJV states fulfilled but the idea may be made full or to fill with suggesting that we already have Jesus joy, but may not experience all that it could be. The joy for the apostles came when they remembered Jesus words of this prayer. Verse 14 I have given them Your word The word word (Gr. logon ) refers here to the instruction and teachings of Jesus, again referring to doctrine. They were not schooled in leadership techniques, evangelistic salesmanship, methods of church growth, preaching styles, or human personality dynamics. Doctrine is the emphasis. And the world has hated them because they are not of the world, just as I am not of the world The words world has hated the servants of Christ. The word because shows that when the church is doing its job and preaching the full counsel of the Word, the world will hate the church and be against it. Only a worldly church that fails to preach the Word can be accepted by the world. The one s called out of the world are the ones who find comfort and identity with the church. (17:14) Verse 15 I do not pray that You should take them out of the world Jesus didn t pray for the eleven apostles to be taken (Gr. aries first aorist active subjunctive) out of the world, but protected from the evil one. God s plan was not to remove the disciples [the eleven apostles] from danger and opposition (to taken them out of the world) but to preserve them in the midst of conflict. 35 But that You should keep them from the evil one The word evil (Gr. tou ponerou ) means moral worthlessness. It can be translated two ways: (1.) evil meaning evil things; or (2.) the evil one referring to Satan. The definite article with the word evil reveals an entity and thus translated the evil one. Jesus just dealt with the evil one in verse 12. The evil one destroys. These men would need preservation as they serve Jesus. Verse 16 They are not of the world, just as I am not of the world The words of the world (Gr. ek tou kosmou ) are in the emphatic position as listed first in the sentence. The minister of Jesus is not of the world, and neither should his ministry be of the world s system. The word world is used fourteen times in this prayer showing an emphasis on separation from who Jesus and His men are, and the world s system. 36 Verse 17 Sanctify them by Your truth. Your word is truth The word sanctification (Gr. hagiadzo first aorist act imperative) means to be set aside which has the idea of being set aside from the world and set aside unto holiness. 37 Jesus ministers are set aside unto the Father which deals with consecration. Believers are sanctified through two main avenues: (1.) through Jesus work on the cross (17:19); and (2.) through the truth. (17:17,19) Verse 18 As You sent Me into the world, I also have sent them into the world The word sent (Gr. apesteila first aorist active indicative) shows Jesus directed them into the world similar to what the Father did to Jesus. (17:18) A sent one doing the mission or work of Jesus,

6 requires training and instruction. These 11 apostles spent approximately 3 years with Jesus and at least 6 of them spent 6 months with John the Baptizer (Jn. 1:35). 38 God has the right to appoint us to any labor, however, humble, or hazardous or wearisome, where we may promote his glory and honor His name. 39 Verse 19 And for their sakes I sanctify Myself, that they also may be sanctified by the truth The words for their sakes (Gr. huper auton ) refers to Jesus self-offering to the cause which the Father gave to Him, namely the death on the cross. The words sanctified himself (Gr. ego hagiazdo ) meaning Jesus literally set himself apart to fulfill the ministry given him by the father. As ministers of Jesus, we must do the same thing in the ministry. The words may be sanctified (Gr. hegiasmenoi periphrastic perfect passive subjective) refers to Jesus making a way for the apostles to remain set aside to the Father s cause. 40 This sanctification shows the two perspectives of sanctification: (1.) set apart from sin and (2.) set apart unto the father. References: 1 John, R.C.H. Lenski, Minneapolis: Augsburg, 1964, p Lenski p Light in the Darkness, Homer Kent, Grand Rapids: Baker, 1974, p. 1191; John, Albert Barnes, Barnes Notes on the Old & New Testament, Grand Rapids; Baker, 1978, p The Gospel of John, William Hendriksen, Grand Rapids: Baker, 1985, p John, Albert Barnes, Barnes Notes on the Old & New Testament, Grand Rapids; Baker, 1978, p John, Edwin Blum, The Bible Knowledge Commentary, Wheaton: Victor, 1983, p Lenski, p Lenski, p Barnes, p Lenski, p A Grammar of the Greek New Testament, A. T. Robertson, Nashville: Broadman, 1934, p John, Albert Barnes, Barnes Notes on the Old & New Testament, Grand Rapids; Baker, 1978, p Word Pictures in the New Testament, A. T. Robertson, Nashville: Broadman, 1932, vol. V, p Lenski, p Lenski, p Barnes, p Lenski, p Lenski, p Lenski, p. 1132; Robertson, Vol. V, p John, George Beasley-Murray, Word Biblical Commentary, Waco: Word, 1987, Vol. 36, p Lenski, p Robertson, p Lenski, p Robertson, p Lenski, p Beasly-Murray, p Word Pictures in the New Testament, A. T. Robertson, Nashville: Broadman, 1932, vol. V, p John: The Gospel of Belief, Merrill Tenney, Grand Rapids: Eerdmans, 1977, p. 243; Word Pictures in the New Testament, A. T. Robertson, Nashville: Broadman, 1932, Vol. V, p. 274; John, R.C.H. Lenski, Minneapolis: Augsburg, 1964, p. 1127; A Grammar of the Greek New Testament in the Light of Historical Research, A. T. Robertson, Nashville: Broadman, 1934, p Lenski, p Lenski, p. 1136

7 31 Barnes, p Light in the Darkness, Homer Kent, Grand Rapids: Baker, 1974, p John, Edwin Blum, The Bible Knowledge Commentary, Wheaton: Victor, 1983, p John, Merrill Tenney, Grand Rapids: Eerdmans, 1977, p Blum, p Barnes, p Beasley-Murray, p Lenski, p Barnes, p Robertson, vol. V, p. 280