Joh 17:6-19 | RWP | e4.org | I manifested ( εφανερωσα ). First aorist active indicative of φανεροω (from φανερος , manifest). Another word for claiming successful accomplishment of his task as in verse with εδοξασα and in verse with εγνωρισα . Whom ( ους ). Accusative case after εδωκας , not attracted to case of antecedent ( ανθρωποις ). Jesus regards the apostles as the Father's gift to him. Recall the night of prayer before he chose them. They have kept ( τετηρηκαν ). Perfect active indicative, late Koine form for the third plural instead of the usual τετηρηκασιν . Jesus claims loyalty and fidelity in these men with the one exception of Judas (verse ). He does not claim perfection for them, but they have at least held on to the message of the Father in spite of doubt and wavering ( ; ).

‏ John 17:6-19

I manifested ( εφανερωσα ). First aorist active indicative of φανεροω (from φανερος, manifest). Another word for claiming successful accomplishment of his task as in verse 4 with εδοξασα and in verse 26 with εγνωρισα.

Whom ( ους ). Accusative case after εδωκας, not attracted to case of antecedent ( ανθρωποις ). Jesus regards the apostles as the Father's gift to him. Recall the night of prayer before he chose them.

They have kept ( τετηρηκαν ). Perfect active indicative, late Koine form for the third plural instead of the usual τετηρηκασιν. Jesus claims loyalty and fidelity in these men with the one exception of Judas (verse 12). He does not claim perfection for them, but they have at least held on to the message of the Father in spite of doubt and wavering (6:67-71; Mt 16:15-20).

Now they know ( νυν εγνωκαν ). Perfect active indicative third plural like τετηρηκαν above. They have come to know, not as fully as they felt (16:30), and yet in a real sense.

The words ( τα ρηματα ). Plural, each word of God, as in 3:34, and of Christ (5:47; 6:63, 68), while the singular ( τον λογον σου ) in verses 6, 14 views God's message as a whole.

Knew ( εγνωσαν ). Second aorist active indicative of γινωσκω like ελαβον in contrast with εγνωκαν (perfect) in verse 7. They definitely "received and recognized truly" ( αληθως ). There was comfort to Christ in this fact.

They believed ( επιστευσαν ). Another aorist parallel with ελαβον and εγνωσαν. The disciples believed in Christ's mission from the Father (Joh 6:69; Mt 16:16). Note απεστειλας here as in verse 3. Christ is God's

Apostle to man (Heb 3:1). This statement, like a solemn refrain ( Θου διδστ σενδ με ), occurs five times in this prayer (verses 8, 18, 21, 23, 25).

I pray ( εγω ερωτω ). Request, not question, as in 16:23.

Not for the world ( ου περ του κοσμου ). Now at this point in the prayer Christ means. In verse 19 Jesus does pray for the world (for future believers) that it may believe (verse 21). God loves the whole world (3:16). Christ died for sinners (Ro 5:8) and prayed for sinners (Lu 23:34) and intercedes for sinners (1Jo 2:1f.; Ro 8:34; Heb 7:25).

For those whom ( περ ων ). A condensed and common Greek idiom for περ τουτων ους with τουτων (the demonstrative antecedent) omitted and the relative ους attracted from the accusative ους (object of δεδωκας ) to the case (genitive) of the omitted antecedent.

Are ( εστιν ). Singular number in the Greek (is), not the plural εισιν (are), emphasizing the unity of the whole as in 16:15. "This no creature can say in reference to God" (Luther).

I am glorified in them ( δεδοξασμα εν αυτοις ). "I stand glorified (perfect passive indicative of δοξαζω ) in the disciples" ( εν αυτοις ), in spite of all their shortcomings and failings. There is comfort for us in this.

And these ( κα ουτο or αυτο, they). Note adversative use of κα (= but these).

I come ( ερεομα ). Futuristic present, "I am coming." Cf. 13:3; 14:12; 17:13. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Mt 28:20).

Holy Father ( πατερ αγιε ). Only here in the N.T., but see 1Jo 2:20; Lu 1:49 for the holiness of God, a thoroughly Jewish conception. See Joh 6:69 where Peter calls Jesus ο αγιος του θεου. For the word applied to saints see Ac 9:13. See verse 25 for πατηρ δικαιε (Righteous Father).

Keep them ( τηρησον αυτους ). First aorist (constative) active imperative of τηρεω, as now specially needing the Father's care with Jesus gone (urgency of the aorist tense in prayer).

Which ( ω ). Locative case of the neuter relative singular, attracted from the accusative ο to the case of the antecedent ονοματ (name).

That they may be one ( ινα ωσιν εν ). Purpose clause with ινα and the present active subjunctive of ειμ (that they may keep on being). Oneness of will and spirit ( εν, neuter singular), not one person ( εις, masculine singular) for which Christ does not pray. Each time Jesus uses εν (verses 11, 21, 22) and once, εις εν, "into one" (verse 23). This is Christ's prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Lu 22:24; Joh 13:4-15). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (17:21).

I kept ( ετηρουν ). Imperfect active of τηρεω, "I continued to keep."

I guarded ( εφυλαξα ). First aorist (constative) active of φυλασσω. Christ was the sentinel ( φυλαξ, Ac 5:23) for them. Is he our sentinel now?

But the son of perdition ( ε μη ο υιος της απωλειας ). The very phrase for antichrist (2Th 2:3). Note play on απωλετο, perished (second aorist middle indicative of απολλυμ ). It means the son marked by final loss, not annihilation, but meeting one's destiny (Ac 2:25). A sad and terrible exception (Mr 14:21).

The scripture ( η γραφη ). It is not clear whether this is John's own comment or the word of Jesus. Not in 18:9. The Scripture referred to is probably Ps 41:9 quoted in 13:18 with the same formula ινα πληρωθη which see there.

That they may have my joy fulfilled in themselves ( ινα εχωσιν την χαραν την εμην πεπληρωμενην εν εαυτοις ). Purpose clause with present active subjunctive of εχω, "that they may keep on having Christ's joy in their faithfulness realized in themselves." Πεπληρωμενην is the perfect passive participle of πληροω in the predicate position. For the use of πληροω with χαρα (joy) see 15:11; 16:24; Php 2:2.

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).