Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh17.rwp

Text File | 1993-03-13 | 17KB | 302 lines

17:1 {Lifting up} (\eparas\). First aorist active participle of
\epairô\, old and common verb with \ophthalmous\ (eyes) as in
#4:35; 6:5; 11:41|. {Father} (\Pater\). Vocative form as in
verses #5,11; 11:41|, Christ's usual way of beginning his
prayers. It is inconceivable that this real _Lord's Prayer_ is
the free composition of a disciple put into the mouth of Jesus.
It is rather "the tenacious memory of an old man recalling the
greatest days of his life" (Bernard), aided by the Holy Spirit
promised for this very purpose (#Joh 14:26; 16:13f.|). Jesus had
the habit of prayer (#Mr 1:35; 6:46; Mt 11:25f.; Lu 3:21; 5:16;
6:12; 9:18,28; 11:22,42; 23:34,46; Joh 11:41; 12:27|). He prayed
here for himself (#1-5|), for the disciples (#6-19|), for all
believers (#20-26|). The prayer is similar in spirit to the Model
Prayer for us in #Mt 6:9-13|. The hour for his glorification has
come as he had already told the disciples (#13:31f.; 12:23|).
{Glorify thy Son} (\doxason sou ton huion\). First aorist active
imperative of \doxazô\, the only personal petition in this
prayer. Jesus had already used this word \doxazô\ for his death
(#13:31f.|). Here it carries us into the very depths of Christ's
own consciousness. It is not merely for strength to meet the
Cross, but for the power to glorify the Father by his death and
resurrection and ascension, "that the Son may glorify thee"
(\hina ho huios doxasêi se\). Purpose clause with \hina\ and the
first aorist active subjunctive.

17:2 {Authority over all flesh} (\exousian pasês sarkos\).
\Sarkos\ is objective genitive. Stupendous claim impossible for a
mere man to make. Made already in #Mt 11:27; Lu 10:22| (Q, the
Logia of Jesus, our earliest known document about Jesus) and
repeated in #Mt 28:18| after his resurrection. {That} (\hina\).
Secondary purpose with \hina dôsei\ (future active indicative)
carrying on the idea of \hina doxasêi\. See #13:34; 17:21| for
\hina, kathôs, hina\. {Whatsoever} (\pân ho\). A peculiar
classical Greek idiom, the collective use of the singular \pân
ho\ as in #6:37,39| and \ho\ in #17:24| and the nominative
absolute (_nom. pendens_) with \autois\ (to them), the dative
plural explaining the construction. See Robertson, _Grammar_, p.
653.

17:3 {Should know} (\ginôskôsin\). Present active subjunctive
with \hina\ (subject clause), "should keep on knowing." {Even
Jesus Christ} (\Iêsoun Christon\). See #1:17| for the only other
place in John's Gospel where the words occur together. Coming
here in the Lord's own prayer about himself they create
difficulty, unless, as Westcott suggests, \Christon\ be regarded
as a predicate accusative, "Jesus as the Christ" (Messiah).
Otherwise the words would seem to be John's parenthetical
interpretation of the idea of Jesus. Lucke thinks that the
solemnity of this occasion explains Jesus referring to himself in
the third person. The knowledge of "the only true God" is through
Jesus Christ (#14:6-9|).

17:4 {I glorified thee on the earth} (\egô se edoxasa epi tês
gês\). Verse #3| is parenthetical and so verse #4| goes on after
verse #2|. He had prayed for further glorification. {Having
accomplished} (\teleiôsas\). First aorist active participle of
\teleioô\, old verb from \teleios\ (perfect). Used in #4:34| by
Jesus with \to ergon\ as here. That was Christ's "food" (\brôma\)
and joy. Now as he faces death he has no sense of failure as some
modern critics say, but rather fulness of attainment as in
#19:30| (\tetelestai\). Christ does not die as a disappointed
man, but as the successful messenger, apostle (\apesteilâs\,
verse #3|) of the Father to men. {Thou hast given} (\dedôkas\).
Perfect active indicative of \didômi\, regarded as a permanent
task.

17:5 {With thine own self} (\para seautôi\). "By the side of
thyself." Jesus prays for full restoration to the pre-incarnate
glory and fellowship (cf. #1:1|) enjoyed before the Incarnation
(#Joh 1:14|). This is not just ideal pre-existence, but actual
and conscious existence at the Father's side (\para soi\, with
thee) "which I had" (\hêi eichon\, imperfect active of \echô\, I
used to have, with attraction of case of \hên\ to \hêi\ because
of \doxêi\), "before the world was" (\pro tou ton kosmon einai\),
"before the being as to the world" (cf. verse #24|). It is small
wonder that those who deny or reject the deity of Jesus Christ
have trouble with the Johannine authorship of this book and with
the genuineness of these words. But even Harnack admits that the
words here and in verse #24| are "undoubtedly the reflection of
the certainty with which Jesus himself spoke" (_What Is
Christianity_, Engl. Tr., p. 132). But Paul, as clearly as John,
believes in the actual pre-existence and deity of Jesus Christ
(#Php 2:5-11|).

17:6 {I manifested} (\ephanerôsa\). First aorist active
indicative of \phaneroô\ (from \phaneros\, manifest). Another
word for claiming successful accomplishment of his task as in
verse #4| with \edoxasa\ and in verse #26| with \egnôrisa\.
{Whom} (\hous\). Accusative case after \edôkas\, not attracted to
case of antecedent (\anthrôpois\). Jesus regards the apostles as
the Father's gift to him. Recall the night of prayer before he
chose them. {They have kept} (\tetêrêkan\). Perfect active
indicative, late _Koiné_ form for the third plural instead of the
usual \tetêrêkasin\. 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|).

17:7 {Now they know} (\nun egnôkan\). Perfect active indicative
third plural like \tetêrêkan\ above. They have come to know, not
as fully as they felt (#16:30|), and yet in a real sense.

17:8 {The words} (\ta rêmata\). Plural, each word of God, as in
#3:34|, and of Christ (#5:47; 6:63,68|), while the singular (\ton
logon sou\) in verses #6,14| views God's message as a whole.
{Knew} (\egnôsan\). Second aorist active indicative of \ginôskô\
like \elabon\ in contrast with \egnôkan\ (perfect) in verse #7|.
They definitely "received and recognized truly" (\alêthôs\).
There was comfort to Christ in this fact. {They believed}
(\episteusan\). Another aorist parallel with \elabon\ and
\egnôsan\. The disciples believed in Christ's mission from the
Father (#Joh 6:69; Mt 16:16|). Note \apesteilas\ here as in verse
#3|. Christ is God's {Apostle} to man (#Heb 3:1|). This
statement, like a solemn refrain (\Thou didst send me\), occurs
five times in this prayer (verses #8,18,21,23,25|).

17:9 {I pray} (\egô erôtô\). Request, not question, as in
#16:23|. {Not for the world} (\ou peri tou kosmou\). 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} (\peri hôn\). A condensed and common Greek idiom for
\peri toutôn hous\ with \toutôn\ (the demonstrative antecedent)
omitted and the relative \hous\ attracted from the accusative
\hous\ (object of \dedôkas\) to the case (genitive) of the
omitted antecedent.

17:10 {Are} (\estin\). Singular number in the Greek (is), not the
plural \eisin\ (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} (\dedoxasmai en autois\). "I stand
glorified (perfect passive indicative of \doxazô\) in the
disciples" (\en autois\), in spite of all their shortcomings and
failings. There is comfort for us in this.

17:11 {And these} (\kai houtoi\ or \autoi\, they). Note
adversative use of \kai\ (= but these). {I come} (\erehomai\).
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} (\pater hagie\). 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 \ho hagios tou
theou\. For the word applied to saints see #Ac 9:13|. See verse
#25| for \patêr dikaie\ (Righteous Father). {Keep them} (\têrêson
autous\). First aorist (constative) active imperative of \têreô\,
as now specially needing the Father's care with Jesus gone
(urgency of the aorist tense in prayer). {Which} (\hôi\).
Locative case of the neuter relative singular, attracted from the
accusative \ho\ to the case of the antecedent \onomati\ (name).
{That they may be one} (\hina ôsin hen\). Purpose clause with
\hina\ and the present active subjunctive of \eimi\ (that they
may keep on being). Oneness of will and spirit (\hen\, neuter
singular), not one person (\heis\, masculine singular) for which
Christ does not pray. Each time Jesus uses \hen\ (verses
#11,21,22|) and once, \eis hen\, "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|).

17:12 {I kept} (\etêroun\). Imperfect active of \têreô\, "I
continued to keep." {I guarded} (\ephulaxa\). First aorist
(constative) active of \phulassô\. Christ was the sentinel
(\phulax\, #Ac 5:23|) for them. Is he our sentinel now? {But the
son of perdition} (\ei mê ho huios tês apôleias\). The very
phrase for antichrist (#2Th 2:3|). Note play on \apôleto\,
perished (second aorist middle indicative of \apollumi\). 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} (\hê graphê\). 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 \hina plêrôthêi\ which see there.

17:13 {That they may have my joy fulfilled in themselves} (\hina
echôsin tên charan tên emên peplêrômenên en heautois\). Purpose
clause with present active subjunctive of \echô\, "that they may
keep on having Christ's joy in their faithfulness realized in
themselves." \Peplêrômenên\ is the perfect passive participle of
\plêroô\ in the predicate position. For the use of \plêroô\ with
\chara\ (joy) see #15:11; 16:24; Php 2:2|.

17:14 {Not of the world} (\ouk ek tou kosmou\). They are "in the
world" (\en tôi kosmôi\, verse #13|) still and Christ sends them
"into the world" (\eis ton kosmon\, 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.

17:15 {Shouldest take} (\arêis\). First aorist active subjunctive
of \airô\ (liquid verb). {From the evil one} (\ek tou ponêrou\).
Ablative case with \ek\, but can mean the evil man, Satan, or the
evil deed. See same ambiguity in #Mt 6:13|. But in #1Jo 5:18| \ho
ponêros\ is masculine (the evil one). Cf. #Re 3:10|.

17:16 Repetition of verse #14| for emphasis.

17:17 {Sanctify} (\hagiason\). First aorist active imperative of
\hagiazô\. 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 (\en\) of
truth (God's truth), God's Word (not human speculation, but God's
message to us).

17:18 {Sent I them} (\apesteila autous\). The very verb
(\apostellô\) 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
\apostellô\ and \pempô\ here).

17:19 {I sanctify myself} (\egô hagiazô emauton\). To his holy
ministry to which the Father "sanctified" (\hêgiasen\) him (#Joh
10:36|). {That they themselves also may be sanctified in truth}
(\hina ôsin kai autoi hêgiasmenoi en alêtheiâi\). Purpose clause
with \hina\ and the periphrastic perfect passive subjunctive of
\hagiazô\ (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|).

17:20 {Through their word} (\dia tou logou autôn\). 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.

17:21 {That they also may be in us} (\hina kai autoi en hêmin
ôsin\). Another purpose clause with \hina\ and the present active
subjunctive of \eimi\. 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} (\hina ho kosmos pisteuêi\).
Another purpose clause with \hina\ and the present active
subjunctive of \pisteuô\, "may keep on believing." Beyond a
doubt, strife, wrangling, division are a stumblingblock to the
outside world.

17:22 {And the glory} (\kagô tên doxan\). 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|.

17:23 {That they may be perfected into one} (\hina ôsin
teteleiômenoi eis hen\). Purpose clause again with \hina\
(nineteen times in this prayer, this the fifteenth) with the
periphrastic perfect passive subjunctive of \teleioô\ (verse
#4|), permanent state, with \eis hen\ (into one) as the goal and
final result. {That the world may know} (\hina ginôskêi\).
Present active subjunctive of \ginôskô\ with \hina\ like the
present tense of \pisteuô\ in verse #21|, "that the world may
keep on knowing" with the same pregnant phrase "that thou me
didst send" (\hoti su me apesteilas\) as in #8,25|. {And lovedst
them} (\kai êgapêsas autous\). Timeless aorist, but love shown by
sending Christ (#Joh 3:16|) and illustrated and proven by the way
Christians love one another.

17:24 {I will} (\thelô\). 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} (\hopou eimi
egô\). That is heaven, to be with Jesus (#12:26; 13:36; 14:3; Ro
8:17; 2Ti 2:11f.|). {That they may behold} (\hina theôrôsin\).
Another purpose clause with \hina\ and the present active
subjunctive of \theôreô\, "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} (\pro katabolês kosmou\).
This same phrase in #Eph 1:4; 1Pe 1:20| and six other times we
have \katabolê kosmou\ (#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|.

17:25 {O righteous Father} (\Patêr dikaie\). Nominative form with
\patêr\ used as vocative (cf. #Joh 20:28|), but vocative form
\dikaie\. Then the righteousness of God is appealed to like God's
holiness in verse #11|. {The world} (\kai ho kosmos\). The
translations usually slur over the \kai\ as untranslatable in
English. Westcott suggests "while" as a sort of correlative. It
is quite possible that here \kai\ is almost concessive like
"though" and \de\=yet: "though the world did not know thee, yet I
knew thee, and these knew thee." See Robertson, _Grammar_, p.
1182 for \kai--de--kai\ and various other uses of \kai\ in John's
Gospel.

17:26 {And will make it known} (\kai gnôrisô\). Future active of
\gnôrizô\, the perpetual mission of Christ through the Spirit
(#16:12,25; Mt 28:20|) as he himself has done heretofore
(#17:6|). {Wherewith} (\hen\). Cognate accusative relative with
\êgapêsas\ which has also the accusative of the person \me\ (me).