Joh 17:14-26 | RWP | e4.org | Not of the world ( ουκ εκ του κοσμου ). They are "in the world" ( εν τω κοσμω , verse ) still and Christ sends them "into the world" ( εις τον κοσμον , verse ), but they must not be like the world nor get their spirit, standards, and message "out of the world," else they can do the world no good. These verses ( ) picture the Master's ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change.

‏ John 17:14-26

Not of the world ( ουκ εκ του κοσμου ). They are "in the world" ( εν τω κοσμω, verse 13) still and Christ sends them "into the world" ( εις τον κοσμον, verse 18), but they must not be like the world nor get their spirit, standards, and message "out of the world," else they can do the world no good. These verses (14-19) picture the Master's ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change.

Shouldest take ( αρηις ). First aorist active subjunctive of αιρω (liquid verb).

From the evil one ( εκ του πονηρου ). Ablative case with εκ, but can mean the evil man, Satan, or the evil deed. See same ambiguity in Mt 6:13. But in 1Jo 5:18 ο πονηρος is masculine (the evil one). Cf. Re 3:10.

Repetition of verse 14 for emphasis.

Sanctify ( αγιασον ). First aorist active imperative of αγιαζω. To consecrate or set apart persons or things to God. See Ex 28:41; 29:1, 36; 40:13. See Paul's prayer for the Thessalonians (1Th 5:23). This is done in the sphere ( εν ) of truth (God's truth), God's Word (not human speculation, but God's message to us).

Sent I them ( απεστειλα αυτους ). The very verb ( αποστελλω ) used of the original commission of these men (Mr 3:14) and the special commission (Lu 9:2) and the renewal of the commission after the resurrection (Joh 20:21f., both αποστελλω and πεμπω here).

I sanctify myself ( εγω αγιαζω εμαυτον ). To his holy ministry to which the Father "sanctified" ( ηγιασεν ) him (Joh 10:36).

That they themselves also may be sanctified in truth ( ινα ωσιν κα αυτο ηγιασμενο εν αληθεια ). Purpose clause with ινα and the periphrastic perfect passive subjunctive of αγιαζω (that they may remain sanctified). The act of Christ helps us, but by no means takes the place of personal consecration on the part of the believer. This high and holy prayer and act of Christ should shame any one who uses the livery of heaven to serve the devil in as does, alas, sometimes happen (2Co 11:13-15).

Through their word ( δια του λογου αυτων ). Through the agency of conversation and preaching, blessed privilege open to all believers thus to win men to Christ, but an agency sadly limited by the lives of those who speak in Christ's name.

That they also may be in us ( ινα κα αυτο εν ημιν ωσιν ). Another purpose clause with ινα and the present active subjunctive of ειμ. The only possible way to have unity among believers is for all of them to find unity first with God in Christ.

That the world may believe ( ινα ο κοσμος πιστευη ). Another purpose clause with ινα and the present active subjunctive of πιστευω, "may keep on believing." Beyond a doubt, strife, wrangling, division are a stumblingblock to the outside world.

And the glory ( καγω την δοξαν ). Literally, "And I the glory," with emphasis on "I." It is the glory of the Incarnate Word (Bernard), cf. 1:14; 2:11, not the glory of the Eternal Word mentioned in 17:24. Bengel says: Quanta majestas Christianorum! Then verse 22 repeats the unity prayed for in verse 21.

That they may be perfected into one ( ινα ωσιν τετελειωμενο εις εν ). Purpose clause again with ινα (nineteen times in this prayer, this the fifteenth) with the periphrastic perfect passive subjunctive of τελειοω (verse 4), permanent state, with εις εν (into one) as the goal and final result.

That the world may know ( ινα γινωσκη ). Present active subjunctive of γινωσκω with ινα like the present tense of πιστευω in verse 21, "that the world may keep on knowing" with the same pregnant phrase "that thou me didst send" ( οτ συ με απεστειλας ) as in 8, 25.

And lovedst them ( κα ηγαπησας αυτους ). Timeless aorist, but love shown by sending Christ (Joh 3:16) and illustrated and proven by the way Christians love one another.

I will ( θελω ). Perfect identity of his will with that of the Father in "this moment of spiritual exaltation" (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mr 14:36).

Where I am ( οπου ειμ εγω ). That is heaven, to be with Jesus (12:26; 13:36; 14:3; Ro 8:17; 2Ti 2:11f.).

That they may behold ( ινα θεωρωσιν ). Another purpose clause with ινα and the present active subjunctive of θεωρεω, "that they may keep on beholding," the endless joy of seeing Jesus "as he is" (1Jo 3:2) in heaven.

Before the foundation of the world ( προ καταβολης κοσμου ). This same phrase in Eph 1:4; 1Pe 1:20 and six other times we have καταβολη κοσμου (Mt 25:34; Lu 11:50; Heb 4:3; 9:26; Re 13:8; 17:8). Here we find the same pre-incarnate consciousness of Christ seen in 17:5.

O righteous Father ( Πατηρ δικαιε ). Nominative form with πατηρ used as vocative (cf. Joh 20:28), but vocative form δικαιε. Then the righteousness of God is appealed to like God's holiness in verse 11.

The world ( κα ο κοσμος ). The translations usually slur over the κα as untranslatable in English. Westcott suggests "while" as a sort of correlative. It is quite possible that here κα is almost concessive like "though" and δε =yet: "though the world did not know thee, yet I knew thee, and these knew thee." See Robertson, Grammar, p. 1182 for και--δε--κα and various other uses of κα in John's Gospel.

And will make it known ( κα γνωρισω ). Future active of γνωριζω, the perpetual mission of Christ through the Spirit (16:12, 25; Mt 28:20) as he himself has done heretofore (17:6).

Wherewith ( εν ). Cognate accusative relative with ηγαπησας which has also the accusative of the person με (me).