Down to Earth But Heavenly Minded

What does John Chapter 17 mean?

The last several chapters detailed Jesus’ teachings during the Last Supper (John 13—16). Those statements warned about persecution, predicted the arrival of the Holy Spirit, encouraged Christian love, and even predicted the impending betrayal orchestrated by Judas. In this passage, John records an extended prayer from Jesus just prior to His arrival in Gethsemane. While the other three Gospels note Jesus’ final, anguished prayers in the garden, John chooses to describe this penultimate invocation, often referred to as the High Priestly Prayer.

Christ begins by praying for Himself. This, along with His example prayers also recorded in Scripture (Matthew 6:9–13) prove it is reasonable to pray on our own behalf. The primary purpose of this is asking for God’s will to be done; this is always for His glory (John 17:1), and our ultimate benefit (Romans 8:28–30). In this moment, Jesus notes that “the hour” has finally arrived for His sacrifice on behalf of mankind (John 3:16; 12:32–33). The means by which mankind can access eternal life is about to be fulfilled (John 17:1–5).

Next, Jesus prays for His followers. In the most immediate context, these prayers are for the apostles (Matthew 10:1–4). The men personally trained by Jesus will experience massive resistance as they preach His truth. However, it is their teaching that will lead others to faith in Christ (John 17:20). In that way, what Jesus says here has application to all believers, though the most direct meaning applies to His inner circle of disciples. The faith of these men is proven by their acceptance—their belief—in the message Christ has brought. Of those Jesus selected and taught, none have left, with the predicted exception of Judas (John 13:2–3). Christ prays that these men would be strengthened in their resolve, even as they are commissioned to remain in a hostile world (John 17:6–19).

Finally, Jesus expands His prayer to include all who will come to faith in Him. A major theme of this broader prayer is for loving unity. This is not only a direct command from Christ (John 14:15), but the primary identifier of legitimate Christian faith (John 13:34–35). Nonbelievers cannot see or experience God (1 Corinthians 2:14), so a main mission of believers is to demonstrate God’s truth to the world (Matthew 5:13–16). Christ also repeats several points made earlier in this prayer, and the gospel of John, including His eternal existence and the importance of unifying, godly love (John 17:20–26).

Following this prayer, John will move quickly to describe Jesus’ arrest in the garden of Gethsemane (John 18:1–3). Chapter 18 will then explain the sham trials which result in Jesus eventual crucifixion in chapter 19, and His resurrection in chapter 20.

Chapter Context
Over the last several chapters (John 13—16), Jesus has been giving last-minute instruction to His closest disciples. These lessons composed a large part of the Last Supper. Among those teachings were several warnings about persecution, with the encouragement of knowing the Holy Spirit would come. In chapter 17, we read Jesus’ High Priestly Prayer, making requests on behalf of Himself, the apostles, and future believers. After this, Jesus will go into Gethsemane where Judas will turn Him over for arrest and His eventual execution.

Verse by Verse

Verse 1. When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you,

John’s Gospel was written well after Matthew, Mark, and Luke’s writings were in circulation. This is likely why he includes or excludes certain details. Here, John will record the longest prayer from Jesus included in Scripture, leaving details of Jesus’ later prayers in Gethsemane to the other three accounts (Matthew 26:36–46; Mark 14:32–42; Luke 22:39–46). After explaining more about the coming of the Holy Spirit and looming persecution (John 16:4–15), Jesus now begins to pray.

During His earthly ministry, Jesus submitted to the timeline given Him by God the Father. This meant not displaying power in the wrong way or at the wrong time (Matthew 4:1–11; John 2:4), controlling the expectations of the people (John 6:15), managing how and when people proclaimed Him (Matthew 16:20; John 7:6), and even whether or not He could be captured by His enemies (John 7:30; 8:20). All those choices were in anticipation of “the hour” when God’s ultimate purpose for Jesus’ earthly life would be fulfilled. Jesus prays, now, in recognition that this time has arrived (John 12:27–32).

References to God as “Father” are common in the gospel of John, and especially so in this High Priestly Prayer. About half those are in chapters 13—17.

Scripture indicates that man’s primary purpose is to glorify God (Romans 11:36; 1 Corinthians 10:31). Part of glorifying God is obedience to His will, and perseverance in difficult circumstances. What Jesus is about to experience will give glory to God, in that usual sense, by demonstrating humility and submission. It will also bring immense glory to God as the pivot point of salvation by grace through faith.

Context Summary
John 17:1–5 begins what is known as Jesus’ High Priestly Prayer. After giving a few last lessons to His disciples (John 16:31–33), Christ now prays. John explained certain earlier incidents by noting that it was not yet Jesus’ “time.” Here, that time has come. Christ begins by praying for Himself, though His words convey complete submission to the will of God. This moment occurs just before Jesus and the disciples enter Gethsemane, where He will pray again prior to being arrested.

Verse 2. since you have given him authority over all flesh, to give eternal life to all whom you have given him.

Jesus is praying for Himself in these early verses of the High Priestly Prayer. However, His focus is on obeying the will of God. What Christ asked for in verse 1 is explained exactly that way here in verse 2. Any glory Jesus obtains, in fulfilling His mission, is ultimately glory given to God the Father (John 8:54). For this reason, God the Father gave all His authority to Jesus (John 5:19–20, 26–29).

The purpose of Jesus’ earthly ministry was to bring glory to God, with His sacrifice enacting the means of salvation by grace through faith (John 12:27–33). This is how humanity can be reconciled to God (John 3:16–18); this is, in fact, the only way anyone can be saved (John 14:6). Soon, Jesus will be arrested, falsely convicted, and executed, only to be raised from death after three days (Mark 8:31). This is necessary as part of God’s plan to make salvation possible (Titus 3:5).

This verse is also notable for being another reference to God “giving” certain people to Christ for the purposes of salvation. This is a point Jesus has made before (John 6:37; 10:29), and which will be echoed in other portions of the New Testament (Romans 8:29; Ephesians 1:5; 2 Peter 1:10).

Christ also uses the term “eternal life” here, and again in the following verse, where He defines it.

Verse 3. And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.

Elsewhere, the gospel of John points out that salvation comes only through Jesus Christ (John 3:16–18, 36; 14:6). Salvation brings “eternal life,” in contrast to the eternal death of being separated forever from God (Matthew 25:30, 41, 46). Only by faith can a person be saved (Titus 3:5), and only by faith in Christ (Acts 4:12). John refers to the idea of eternal life numerous times in his writing (John 6:47; 10:28; 12:25; 1 John 2:25; 5:11).

The Greek term for “know” used here implies a deep level of intimacy. Though we are saved only by grace through faith, not by actions (Ephesians 2:8), saving faith is more than intellectual agreement (James 2:19). The gospel of John routinely uses the verb form of the Greek pisteuō, translated as “believe,” in connection with this thought. Saving faith is not passive, temporary, or mechanical. It is trusting, active, and engaged (Hebrews 11:6; John 14:15). The connection between God and a true believer is profound, rooted in an ever-closer connection. Those who refuse to know God will not be saved by Him (John 8:55–59).

“Christ” is a title which comes through Hebrew, into Greek, and then into English. The word means “anointed one,” or “messiah.” Some writers, such as Paul, place the title first, referring to Him as “Christ Jesus” (Romans 1:1; 1 Corinthians 1:1).

Interestingly, there are only two places in the gospel of John where the exact phrase “Jesus Christ” is used. The first is in the introduction (John 1:17), the other is here. This is also the first time in John’s gospel where Jesus is recorded explicitly applying the title “Christ” to Himself. Others labelled Him that way, and Christ accepted their words (John 4:25–26; 11:25–27). Other Gospels record Him using the title (Matthew 24:5; Mark 9:41) as well. John’s restrained use of the term “Jesus Christ” forms a set of brackets around everything leading up to Jesus fulfilling His purpose here on earth (John 12:27–32). This is echoed in Jesus’ upcoming reference to being with God at the beginning of creation, also mentioned in the introduction (John 1:1; 17:5).

Verse 4. I glorified you on earth, having accomplished the work that you gave me to do.

Jesus spoke of working—accomplishing the will of God—while there was time left to do so (John 9:4). As His arrest and execution draw nearer (John 18:3; 19:16), Jesus indicates that He’s now finished with the work He was given. That might seem surprising, given that He has not yet endured death (John 18:37). However, these moments between the Last Supper and Jesus’ arrest are the last moments where He takes an active role in His mission. From this point forward—other than one last display of authority (John 18:6)—Jesus will take on a passive role, allowing the sinful world to abuse and murder Him. That which God has asked Jesus, Himself, to do has now been done, and all that remains is to submit (Philippians 2:8) to the rest of God’s will, until that entire purpose is complete (John 19:30).

Cooperating with God’s will brings Him glory (John 15:8; 2 Corinthians 9:13). Such actions reflect His purpose and His message.

Verse 5. And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.

This request completes the first portion of Jesus’ High Priestly Prayer, in which He has prayed for Himself. The other Gospels—in circulation when John wrote this one—detailed Jesus’ prayers in the garden of Gethsemane (Matthew 26:36–46; Mark 14:32–42; Luke 22:39–46). What John records here occurs before Christ and His disciples travel through Kidron after the Last Supper (John 13:1–5). After what’s recorded in this verse, He will turn to pray for His closest followers.

In the early words of the gospel of John, Jesus is referred to as “the Word,” and said to have been present at the beginning of creation (John 1:3). As part of this description, John uses the term “Jesus Christ,” an exact phrasing not used again in this gospel until this passage, chapter 17 (John 17:4). In this passage, John again ties those concepts together. Jesus is God (John 10:30) and existed as one person of the Trinity (John 8:58) “before the world existed.” Jesus will make another, similar statement to John during his revelation (Revelation 3:21).

Verse 6. “I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word.

God the Son is that person of the Trinity which humanity can most easily see and comprehend (Colossians 1:15; Hebrews 1:3; John 1:1, 14–18). Jesus underscores that idea here, using a term translated into English as “manifested.” This is from the Greek root word phaneroo, which means “to make something visible, recognizable, or explained, or to declare.” Just as the term used in chapter 1, logos, implies a message or speech, this verse indicates that Jesus represented God in His ministry to the disciples. Acting “in the name of” someone means to echo their will and their authority (John 12:13; 14:26; 15:21; 16:26).

In this context, “the people whom you gave me out of the world” are these closest followers: the Twelve, also known as the apostles, though one of them chose damnation instead (John 17:12). Christ has made a point of reminding these men that He chose them (John 6:70; 15:16), they did not come to follow Him by their own inspiration. Those given to Christ are given by God, and they are His.

Jesus was not shy about calling out the disciples for their errors (Matthew 8:26; Mark 8:33; Luke 24:25). And yet, here, He indicates that they have kept God’s Word. While all sin is our responsibility (1 Corinthians 10:13), God also knows that we are not perfect (Hebrews 4:16). The same was true of the Twelve: they were fallible, but their trusting commitment to Jesus meant they were sincerely, truly following God.

Context Summary
John 17:6–19 continues the High Priestly Prayer of Jesus, prior to crossing into the garden of Gethsemane. After asking God the Father to glorify Him, so He may glorify the Father, Jesus now prays for His disciples. Earlier passages included Jesus’ warnings about persecution (John 16:1–4). His plea, here, is for the apostles’ continued faith in the face of that hardship. While this passage has application for all Christians, the immediate subject is Jesus’ immediate circle of closest disciples. After this, Jesus’ prayer will continue with an emphasis on all future believers.

Verse 7. Now they know that everything that you have given me is from you.

A large portion of Jesus’ lessons to the disciples was demonstrating His divine nature (John 2:11; 14:11; Mark 4:41; Matthew 16:13–17). While these men don’t fully grasp all that is about to happen (John 12:32–34), they seem fully convinced that Jesus is the Promised One, and what He teaches them comes directly from God (John 5:36; 10:29; 12:49).

In this portion of the High Priestly Prayer (John 17:1), Jesus is praying for His closest followers, often referred to as the Twelve (Matthew 26:14; Mark 6:7; Luke 9:1; John 6:67). One of these men, sadly, has chosen disobedience and damnation (John 17:12), but the others chose to “keep [God’s] word” (John 17:6). Earlier this same evening, Jesus warned about impending persecution (John 16:1–4), while also speaking comfort about the role of the Holy Spirit (John 16:13–14). This part of His prayer focuses on the apostles and their ability to remain faithful despite the hard times to come.

Verse 8. For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me.

This echoes Jesus’ earlier statements: that part of His mission was to pass along the message of God the Father (John 8:28; 12:49). As He prays for the disciples, in particular, He refers to their faith.

Jesus’ closest followers were far from perfect. He spent quite a bit of time correcting—even rebuking—when they struggled to understand His lessons (Matthew 8:26). Sometimes, those mistakes were a matter of misinterpreting the Old Testament, or the law of Moses (Luke 24:25–26). In other instances, pride and overconfidence tripped them up (Mark 8:33). Despite those errors, the men Jesus selected to become “the Twelve” (Matthew 10:1–4) held sincere, legitimate faith in Him and His message (John 6:68–69). That has always been the one and only requirement to be a “true believer.” Perfection is not required—only humble, submissive faith.

Of course, one of the men Jesus placed in His inner circle chose betrayal and damnation, instead. Judas’ treachery wasn’t a surprise to Christ (John 6:64), and it’s something still on His mind even as He prays for those who remained loyal (John 17:12).

Verse 9. I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours.

At the conclusion of the Last Supper (John 13—16), Jesus has been praying. These words are spoken before Jesus and the disciples cross into Gethsemane, where He will continue to pray before being arrested (Matthew 26:36–46; Mark 14:32–42; Luke 22:39–46). What we now call the “High Priestly Prayer” began with references to the glory of God (John 17:1–5). Then Christ prayed for His closest followers: the inner circle who truly believed (John 17:6–8). The “them” referred to here are those eleven men. The twelfth of that core group (Matthew 10:1–4), Judas, has already proven his lack of faith (John 17:12).

Even though Jesus is most directly praying for the apostles, His prayer does have application to all who come to faith in Christ (John 17:20). The one group for whom these prayers is absolutely not applicable is unbelievers: those who do not believe in the Son of God (John 3:16–18, 36; 14:6).

Here, again, Jesus equates Himself with God the Father (John 16:15), and He will repeat that assertion in the following verse (John 17:10). Those who belong to Jesus belong to God (John 6:37).

Verse 10. All mine are yours, and yours are mine, and I am glorified in them.

In His prayer to God the Father, Jesus has made it clear they are One and the same (John 17:9). Jesus repeatedly noted that He and the Father were unified (John 10:30). This is true both in terms of their knowledge (John 14:10) and their actions (John 5:19). It’s also true in their divine essence (John 14:10). This is why salvation cannot come through anyone other than Christ (John 14:6). Those who respond positively to Jesus are accepting God (John 14:9). Those who reject Jesus are rejecting God Himself (John 3:36; 6:29).

This verse repeats the idea that those who belong to Jesus Christ also belong to God the Father. This reiterates Jesus’ claim to be God. It also echoes His comments about certain people being “given” by God (John 6:37, 39).

Verse 11. And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one.

Shortly after He completes this prayer, Jesus will cross over Kidron and enter the garden of Gethsemane (John 18:1). There, He will be arrested, beginning a process leading to His crucifixion and resurrection (John 12:32–34). As these words are spoken, His ministry “in the world” is over, and the apostles will be left to carry the gospel (John 16:5–11). That world will be hostile to their message (John 16:1–4). However, Jesus has already provided comfort by predicting the coming of the Holy Spirit (John 15:26) and His eventual victory (John 16:33).

This verse is another example of Jesus referring to the use of a “name.” This is not a reference to magical spells or incantations. To speak “in the name of” someone is to invoke their authority and power. When a police officer says, “stop, in the name of the law!” the command is only as valid as “the law” to which he refers. As Jesus prays for the disciples to be “kept” in their faith by the power and authority of God, He leverages this idea of God’s “name.”

The reference to unity here is also important. Christ’s prayer is most directly applied to His inner circle (Matthew 10:1–4), other than Judas, who has already fallen away (John 17:12). However, the principles also extend to future Christian believers. Christian unity, expressed by love, is the definitive hallmark of saving faith (1 John 4:20). Jesus commanded love for fellow believers (John 13:34–35), and those who truly love Christ will follow that command (John 14:15).

Verse 12. While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled.

During Jesus’ earthly ministry, He provided spiritual correction (Matthew 8:26; Mark 8:33; Luke 24:25) and physical protection (Mark 4:39) to the disciples. In a very real sense, Jesus was “right there” to keep them from being taken away (John 10:28). His guarding was tangible and personal. However, as a physical human being, Jesus cannot be visibly and physically accessible to everyone everywhere at once. To spread the gospel across the entire world (Acts 1:8), the primary connection between God and believers will need to be the Holy Spirit (John 14:16–21; 16:7). As Jesus prepares for His arrest and crucifixion (John 18:1–3), He reiterates that those who have been given to Him (John 17:6) have been preserved.

Earlier, Jesus mentioned that He had taught the message of God to His inner circle (Matthew 10:1–4; John 17:6–8). Among that group was Judas, whom Jesus always knew was a false believer (John 6:64; 13:21). Judas alone, of the Twelve, chose to ignore what he saw from Christ, to his own ruin (Mark 14:21). Christ knew that was a necessary part of God’s plan to redeem mankind (John 3:16).

Verse 13. But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves.

A common theme in Jesus’ teaching to the disciples is delayed understanding. In many cases, His lessons were not fully grasped until after His death and resurrection. Some of that is simply due to hindsight (John 2:22). In other cases, that perception is thanks to the Holy Spirit (John 14:26). As Jesus pointed out, one reason for His teachings was to prepare the disciples for His eventual departure (John 16:4). Remembering their teachings from Christ, with the aid of the Holy Spirit (John 14:16) would not only help them more accurately understand the gospel (John 16:13), it would also give them strength to endure persecution (John 16:1).

This is part of a prayer Jesus offers at the end of the Last Supper (John 13—16), prior to entering the garden of Gethsemane. There, He will be arrested and eventually crucified (John 18:1–3). This impending sequence of death, burial, and resurrection fulfills the prediction Jesus made earlier in the evening (John 16:16). This section of His prayer is most immediately for the sake of the disciples, but it also applies to future believers (John 17:20).

Verse 14. I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world.

In praying for the disciples (John 17:6), Jesus has mentioned His prior teachings (John 17:13). These are the “word” which was part of His earthly ministry. Jesus uses the Greek root word logos here; this is the same term John applied to Jesus at the start of this gospel (John 1:1). Jesus is the Logos of God—the message and truth given by God the Father—and part of His mission is to pass along God’s words to mankind.

Some of the truths contained in Christ’s preaching won’t fully make sense until after His death, burial, and resurrection (John 2:22). Others will become clear thanks to the influence of the Holy Spirit (John 16:13–16).

In this context, “the world” means unbelieving, fallen humanity. No one likes to be called out for their failures (John 3:20). That’s even more true when moral truth exposes a sinful world (1 Peter 4:4). Christians are called on to influence the world (Matthew 5:13–16), but not to be tainted by it (Romans 12:2; Colossians 2:8; James 1:27). A cornerstone of Christian faith is following the example of Jesus Christ (John 14:15), and the more Christ-like a person is, the more an anti-Christian world will hate and persecute them (John 16:1–4).

Verse 15. I do not ask that you take them out of the world, but that you keep them from the evil one.

Among the more challenging aspects of biblical faith is that God does not promise to take believers out of persecution or hardship. Rather, merely obeying Christ (John 14:15) can be enough to earn hatred from the unbelieving world (John 17:14; 1 Peter 4:4). God assures us He will be with believers in their hardship (John 16:33), and what they experience is part of their preparation for something greater (Romans 8:18, 28).

In keeping with that theme, Jesus reiterates that His prayer is not for God to remove Christians from the world (1 Corinthians 5:9–10). Rather, He prays for the durability of their faith (Hebrews 3:6; John 16:1–4). The only way for believers to reach others with the gospel (Matthew 28:19) is to demonstrate Christian truth in our own lives (Matthew 5:13–16; 1 Peter 3:15). This part of Jesus’ High Priestly Prayer is most immediately about His closest disciples (Matthew 10:1–4); other than Judas (John 17:12), these men will carry on the teachings of Jesus after His death and resurrection. However, modern Christians (John 17:20) are also “in the world,” yet commanded not to be “of the world” (John 17:14).

Verse 16. They are not of the world, just as I am not of the world.

This repeats the same phrase Jesus used only moments before (John 17:14). In this context, the term “world” refers to the culture and belief system which rejects God and His authority (John 12:31; 1 Corinthians 2:12). Christians are not promised to be taken away from persecution and hardship (John 17:15), but only that God will be with us in those trials. As part of this, believers are expected to be “in” the world, but not “of” the world (1 Corinthians 5:9–10). We cannot bring truth to those who need to hear it unless we are present, engaging the people around us (Matthew 5:13–16; Romans 10:14–15).

That separation from the world’s attitudes and thoughts (Colossians 1:13; Romans 12:2–3) earns hatred for faithful Christians (John 14:15). Simply by demonstrating that we honor God, not men, we make ourselves the target of anger and sinful rage (1 Peter 4:4; John 16:1–4).

Verse 17. Sanctify them in the truth; your word is truth.

Jesus continues to pray for the apostles (John 17:6), and by extension the believers who will follow them (John 17:20).

The term “sanctify” is translated from the Greek word hagiazō, the same root from which the term “saint” is derived. This means to separate something—to set it apart—for an intended purpose. Leading up to this request, Jesus has referred to these men as being “in” the world (John 17:11), but also not “of” the world (John 17:14). Being “separated,” in this case, does not mean a physical distance. It refers to a special purpose and a unique mission. All Christians are called on to be separated from the unbelieving world, spiritually (1 Corinthians 5:9–11) while also active in the world, practically (Matthew 5:13–16).

Earlier this same evening, Jesus indicated the disciples were made “clean” by the message they had accepted (John 15:3; 17:8). That message is the “word” of God: the overall statement of truth He sends. In this exact context, it does not refer only to the written Scripture, though that is one part of God’s message to us. The Greek term used here is logos, the same used by John at the beginning of this gospel in reference to Jesus (John 1:1). God’s message is personal, in the form of Jesus Christ (2 Corinthians 4:6; Hebrews 1:3) as well as textual, in the form of the Bible (2 Timothy 3:16–17).

Christ equates that message—the “word”—with truth, itself. What God tells us through the person, the teaching, and the message of Christ is that which is real. It is actual; it is “truth” in the deepest and most fundamental sense. When God identified Himself to Moses, He used the expression “I Am” (Exodus 3:14). This is a phrase Jesus also echoed, as recorded seven times in John’s gospel (John 6:35; 8:12; 10:7–9; 10:11; 11:25; 14:6; 15:1). God is truth, and salvation comes when we accept the reality of who He is, and who we are (John 4:24; Romans 1:21–25; Philippians 2:9–11).

Verse 18. As you sent me into the world, so I have sent them into the world.

This verse connects to the Bible’s explanation of the Christian life in numerous ways. Christ is not only a born-again Christian’s master, but also their chief example (John 13:15–16). Jesus noted that He was only able to act according to the will of God the Father (John 5:19). Likewise, believers ought only to act according to the commands of Christ (John 14:15). Jesus sent the Twelve out to spread the truth (Matthew 10:5–7), and He does the same with Christians today (John 17:20).

This statement also supports Jesus’ earlier comment that those who followed would do “greater works” than He did. As those left in the world to carry God’s message (John 17:17), Christians are meant to continue speaking God’s truth, as Jesus did (Matthew 5:13–16; 28:19).

God the Father sent Christ into the world to accomplish a specific mission (John 12:49). That status did not make Jesus immune from suffering and hardship. In fact, obedience to God required Jesus to endure the cross (Philippians 2:8). Likewise, Christian believers are not protected from harm “just because” they belong to Christ (John 16:1–5).

Verse 19. And for their sake I consecrate myself, that they also may be sanctified in truth.

Jesus has used the term “sanctify,” from the Greek hagiazō, in reference to His followers being “set apart” from the world, even as they remain in it (John 17:16–17). This is part of the High Priestly Prayer in which Christ asks God the Father to maintain the faith of those who will follow Jesus (John 17:1–11). Those who have accepted the message Jesus proclaimed—the “word” of God—have been saved and made clean through that faith (John 15:3; 17:8).

The ESV translates the same term—hagiazō—as “consecrate” here, while most other translations maintain the English word “sanctify.” There is a difference, however, in how Jesus now “consecrates / sanctifies” Himself, and the way in which His followers are set apart from the world. The separation about which Jesus now prays refers to Him being taken by His enemies to be killed (John 13:36).

An integral part of the gospel is that the Messiah will suffer and die for the sins of mankind (Mark 8:31; John 12:31–33; 1 Corinthians 15:3–5). This is a role only Jesus can fulfill (Matthew 26:53–54; John 3:16–18). While the truths of God can be spoken by others (John 14:26), and even some of the works Jesus did can be repeated by others (John 14:12), only the sinless Son of Man can become the means by which mankind is saved (John 14:6; Acts 4:12).

Appropriately, Jesus will pivot after this statement into an explicit prayer for all Christian believers. To this point, He has prayed for Himself (John 17:1–5) and most specifically for His closest followers (John 17:6–18). The broad strokes of His prayer for the apostles extend to other believers, but what comes next is directly addressed to the experience of those who come to faith because of the Apostles’ efforts (John 17:20).

Verse 20. “I do not ask for these only, but also for those who will believe in me through their word,

In the earlier portion of this High Priestly Prayer, Jesus made requests on His own behalf (John 17:1–5). Next, He prayed for those God had given Him out of the world (John 17:6–19). In the most immediate context, this meant the inner circle of disciples. However, many of those ideas also apply to Christians living in the world today, as this verse implies. Here, Jesus begins explicitly praying for the spiritual well-being of those who will come to faith through the ministry of the apostles.

The “word” which these men will utilize is the overall message of God. That includes the person and ministry of Jesus Christ (John 1:1), His teachings (John 14:26; Matthew 28:19–20), and the written messages the apostles will record (2 Timothy 3:16). Just as God the Son—Jesus—was sent into the world to proclaim a message from God the Father (John 10:36–38; 17:6–8), so too are Christian believers sent into the world to proclaim a message given to us by Christ (John 17:18).

A major theme of this prayer, seen expressed in the next verses, is an appeal for unity expressed in Christian love (John 17:26).

Context Summary
John 17:20–26 completes the High Priestly Prayer offered by Jesus just before He goes to Gethsemane, where He will be captured by His enemies. His prayer has included requests on behalf of Himself and His closest disciples. Now, Christ begins to pray for those who will come to faith in Him through the writings and teachings of those apostles. A major theme of this prayer is for love and unity.

Verse 21. that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.

Scripture often emphasizes how unity and love reflect a person’s commitment to Christ (John 13:34–35; 1 John 4:20). It’s noteworthy that when Jesus transitions from praying for Himself (John 17:1–5), to praying for the disciples (John 17:6–19), to praying for all Christians (John 17:20), the first thing He refers to is unity (Psalm 133:1).

Christian “love” is meant to distinguish believers from non-believers. The unbelieving world cannot see or experience the Holy Spirit (1 Corinthians 2:14). All they can see is how self-professed believers speak and act (Matthew 5:13–16). In this verse, Jesus points out this is how “the world” (John 17:16–18) is meant to be introduced to faith in Christ.

This is why those who say they are Christians must behave accordingly (1 Peter 2:12) and held accountable by other Christians (1 Corinthians 5:11). The need for unity does not mean tolerating blatant sin or false teaching (Galatians 1:8–9; 2 Timothy 3:16). However, the Bible is clear that those who love God will obey God (John 14:15), and the primary demonstration of that is a unifying love for other believers (John 17:23).

Jesus makes other comments implying that He is God and shares the divine nature with God the Father (John 5:22; 10:30; 14:9). In this specific context, His reference is to unity of purpose and intent. Jesus’ actions, consistent with the words of God and the will of God, were proof that He was sent by God (John 14:11, 31). The same is meant to be true of Christian believers: that their actions and attitudes reflect a commitment to their Creator (Colossians 3:14).

Verse 22. The glory that you have given me I have given to them, that they may be one even as we are one,

All statements in the Bible are meant to be understood in context—this verse is no exception. Jesus’ references to “glory” here cannot be interpreted properly without noticing how He used the concept at the beginning of this High Priestly Prayer (John 17:1). In that statement, Jesus noted that “the hour has come” for Him to be crucified (John 12:32–33). At least in part, Jesus means the “glory” of the cross is something He is giving to the church (John 3:16; 1 Timothy 2:5–6). He is not elevating believers to His level or bestowing all aspects of His divine glory on us.

There is a sense in which Christians are given glory (2 Corinthians 3:18), in a more direct manner, by virtue of salvation (Romans 6:4; 8:17, 30; 1 John 3:1–2). Again, however, Jesus ties the purpose of this to Christian unity (John 17:21). The primary identifier of a Christian, among the unbelieving world, is supposed to be love (John 13:34–35). This does not extend to endorsing sin or false teaching (Galatians 1:8; 2 Timothy 3:16; 1 Corinthians 5:11). It does mean that self-professed Christians are supposed to demonstrate the goodness of God (Matthew 5:13–16), helping others come to faith. Truthful unity (Colossians 3:14) is intended to prove that Christians are following God (John 17:23).

Verse 23. I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.

For those who are not saved (1 Corinthians 2:14), the only way to “see” God and His influence is through the example of Christian believers (Matthew 5:13–16). Jesus previously indicated that His actions demonstrated that He was sent by God (John 14:11, 31). The same is meant to be true of born-again believers (John 17:21). Those who sincerely love God will obey God (John 14:15), and that means showing Christian love for other believers (Colossians 3:14). As much as Christians are obligated to rebuke those who teach false things (Galatians 1:8; 1 Corinthians 5:11), there is also a command to be lovingly unified (Romans 14:1).

In this High Priestly Prayer (John 17:1), it’s important to note this emphasis. When Jesus began to pray specifically for those who would come to faith through the work of the apostles (John 17:20), the main request He makes is for unity. While in other passages, Jesus is more direct about His divine nature (John 8:58–59; 10:30; 14:9), this reference to being “in” is part of this ongoing prayer for harmony between fellow Christians (John 17:22).

Verse 24. Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world.

Jesus repeats several earlier points made in this High Priestly Prayer. These also echo promises and statements He made to the disciples earlier this same evening. Among these are that saved believers have an eternal destiny “with” Christ, and that Jesus is an uncreated, eternal, divine part of the Trinity.

Speaking to the disciples during the Last Supper, Jesus noted that He was preparing to take His followers to be with Him (John 14:2–3). Interestingly, He then said His followers knew “the way,” to this destination though they did not know the actual “where” to which they were going. This was then explained by Jesus’ famous statement “I am the way, the truth, and the life” (John 14:6). Faith in Christ, not personal effort or knowledge, is what saves (Titus 3:5; John 3:16–18). Here, near the end of the High Priestly Prayer, Jesus reiterates this promise. Those who place their trust in Jesus are guaranteed both eternal life (John 10:28) and, eventually, a total transformation (1 Corinthians 15:50–55; 1 John 3:2).

Another point repeated here is that Jesus is eternal, divine, and God the Son. John began this gospel noting that Jesus was both God and “with God” before creation (John 1:1). Here, Jesus repeats this assertion that He has always been (John 8:58–59; 1 Peter 1:20).

This also ties into John’s early comment that seeing Jesus meant seeing the glory of God (John 1:14)—another concept about which Jesus has recently prayed (John 17:22).

Verse 25. O righteous Father, even though the world does not know you, I know you, and these know that you have sent me.

In general, biblical context, “the world” is a reference to all humanity, or all of mankind. Therefore, “the world” also implies a belief system which rejects God and denies Christ (Romans 5:8; John 3:16). This is why Christians are called on to be influencers “in” the world (Matthew 5:13–16; John 17:18, 23), but not be “of” the world (John 17:16; Romans 12:2–3). Here, Jesus highlights that idea by noting that “the world,” in a broad sense, does not know Him or accept Him (Romans 1:18–20).

This lack of personal knowledge makes it impossible for non-believers to fully understand truth (1 Corinthians 2:14). They cannot “see” or understand God, which is why Christians are meant to represent God’s truth to the world (1 Peter 2:12). Some will violently reject this truth (John 16:1–4); others will properly respond by coming to faith (1 Corinthians 6:9–11; Titus 3:5; 1 Timothy 1:16). Those who truly follow Christ are not perfect, but they accept that He is who He claims to be (John 17:6–8).

Verse 26. I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.”

The end of Jesus’ High Priestly Prayer (John 17:1) ties together many of the themes on which He has prayed.

Christ’s life, teachings, and miracles demonstrated the will of God the Father (John 10:25, 37–38; 17:4, 6). In this way, He presented “the name” of God—meaning God’s authority, power, and nature—to humanity (Hebrews 1:3). To this point in His earthly life, Jesus has fulfilled that mission from God. He has said, done, and acted exactly as God the Father wills (John 5:30).

The context of Jesus’ prayer is His impending arrest, torture, and execution (John 18:1–3). Even through this experience, He will continue to speak and act only according to the will of God (Matthew 26:53; Mark 14:61–62; Luke 22:42; John 18:37). This was, in fact, part of His purpose in being sent by God the Father (John 12:32–33).

A major theme of Jesus’ teaching on the night of His arrest was godly love. This concept of love, in fact, is meant to be the hallmark of Christian faith (John 13:34–35; 17:21). That love leads to unity (Colossians 3:14), grounded in sincere obedience to Christ (John 14:15), demonstrating His truth to the world (Matthew 5:13–16).

Following this prayer, Jesus will cross into Gethsemane and continue to pray (Matthew 26:36–46). Those details, John leaves to Matthew, Mark, and Luke.

End of Chapter 17.

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