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These words [ταυτα] . Literally, these things. So Rev.
Said. John nowhere says that Jesus prayed, as the other Evangelists do. Thy Son - thy Son [σου τον υιον - ο υιος] . Properly, thy Son - the Son. The second phrase marks a change from the thought of personal relationship to that of the relation in which Jesus manifests the Father 's glory.
Power [εξουσιαν] . Rev., rightly, authority. See on 1 12.
All flesh. A Hebrew phrase, denoting the whole of humanity in its imperfection. See Genesis 6:12; Psalms 65:2; Isaiah 40:5, etc. That He should give eternal life to as many as Thou hast given Him [ινα παν ο δεδωκας αυτω, δωση αυτοις ζωην αιωνιον] . Literally, that all that Thou hast given Him, to them He should give eternal life. All [παν] , singular number, regards the body of Christian disciples collectively : to them, individually.
Life eternal. With the article : the life eternal. Defining the words in the previous verse. The life eternal (of which I spoke) is this.
That [ινα] . Expressing the aim.
Might know [γινωσκωσι] . Might recognize or perceive. This is striking, that eternal life consists in knowledge, or rather the pursuit of knowledge, since the present tense marks a continuance, a progressive perception of God in Christ. That they might learn to know. Compare ver. 23; John 10:38; 1 John 5:20; 1 John 4:7, 1 John 4:8.
" I say, the acknowledgment of God in Christ Accepted by thy reason, solves for thee All questions in the earth and out of it, And has so far advanced thee to be wise.
Wouldst thou improve this to reprove the proved ? In life 's mere minute, with power to use that proof, Leave knowledge and revert to how it sprung? Thou hast it; use it, and forthwith, or die.
For this I say is death, and the sole death, When a man's loss comes to him from his gain, Darkness from light, from knowledge ignorance, And lack of love from love made manifest. "Robert Browning," A Death in the Desert. "
The relation of perception of God to character is stated in 1 John 3:2, on which see note.
True [αληθινον] . See on 1 9. Compare 1 Corinthians 8:4; 1 Timothy 6:15.
Jesus Christ, whom Thou hast sent. The Rev. brings out better the emphasis of the Greek order : and Him whom Thou didst send, even Jesus Christ. Didst send [απεστειλας] . The aorist tense, emphasizing the historic fact of Christ 's mission.
I have glorified - I have finished [εδοξασα - ετελειωσα] . The best texts read, teleiwsav, having finished; the participle defining the manner in which He had glorified the Father upon earth. So Rev.
To do [ινα ποιησω] . Literally, in order that I should do (it).
With Thyself [παρα σεαυτω] . In fellowship with Thyself. So with Thee [παρα σοι] .
I had. Actually possessed.
The words [τα ρηματα] . Compare thy word [λογον] , ver. 6. That signified the gospel message in its entirety. This, the message considered in its constituent parts. See on Luke 1:37. Compare John 5:38, John 5:47; John 6:60, John 6:63, John 6:68; John 8:43, John 8:47, John 8:51; John 12:47, John 12:48; John 14:3, John 14:7.
I pray [ερωτω] . More strictly, I make request. See on 16 23. The I is emphatic, as throughout the prayer.
All mine [τα εμα παντα] . All things that are mine. So Rev.
I come [ερχομαι] . I am coming. Spoken of His departure to the Father.
Holy [αγιε] . See on saints, Acts 26:10; also on 1 Peter 1:15. Compare 1 John 2:20, and righteous Father [δικαιε] , ver. 25. This epithet, now first applied to the Father, contemplates God, the holy One, as the agent of that which Christ desires for His disciples - holiness of heart and life; being kept from this evil world.
Those whom [ους] . The correct reading is w=, referring to name. Thy name which Thou hast given me. So in ver. 12. Compare Philippians 2:9, Philippians 2:10; Revelation 2:17; Revelation 19:12; Revelation 22:4.
In the world. Omit.
I kept [ετηρουν] . Imperfect tense. I continued to keep. The I is emphatic : I kept them, now do Thou keep them.
I kept [ετηρουν] . Rev., rightly, I guarded. The A. V. overlooks the distinction between the two words for keeping. The former word means, I preserved them; the latter, I guarded them as a means to their preservation. See on reserved, 1 Peter 1:4.
Is lost - perdition [απωλετο - απωλειας] . A play of words : "None of them perished, but the son of perishing" (Westcott).
The scripture [η γραφη] . See close of note on 5 47, and on Mark 12:10.
From the evil [του πονηρου] . Or, the evil one. This rendering is according to John's usage. See 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19; and compare John 12:31; John 14:30; John 16:11. From [εκ] , literally, out of, means out of the hands of.
Sanctify [αγιασον] . Constantly used in the Septuagint to express the entire dedication and consecration of both persons and things to God. See Exodus 29:1, Exodus 29:36; Exodus 40:13; Leviticus 22:2, Leviticus 22:3. Rev., in margin, consecrate. See on 10 36.
Through thy truth [εν τη αληθεια σου] . The best texts omit thy. Through [εν] is to be rendered literally, in, marking the sphere or element of consecration. Rev., sanctify them in the truth.
Thy word [ο λογος ο σος] . Properly, the word which is thine. See on 14 9.
Sent [απεστειλας - απεστειλα] . On a mission. See on Matthew 10:16.
Sanctify. See on ver. 17.
Shall believe [πιστευσοντων] . The best texts read pisteuontwn, the present participle, that believe. The future body of believers is conceived as actually existing.
On me through their word. The Greek order is, believe through their word on me. "Believe through their word" forms a compound idea.
They - whom [ους] . The best texts read o, that which. The construction is similar to that in ver. 2, "that He should give eternal life," etc. Like pan, all, in that passage, that which here refers to the body of believers taken collectively.
I will [θελω] . See on Matthew 1:19. Matthew 1:51 My glory. The glory which is mine. ===John 18:0
Compare Matthew 26:30; 36 - 46; Mark 14:26; 32 42; Luke 22:39-46.
The text of this work is public domain.
Vincent, Marvin R. DD. "Commentary on John 17". "Vincent's Word Studies in the New Testament". https://www.studylight.org/
the Week of Proper 25 / Ordinary 30