What is the meaning of John 17?

Introduction to John 17

John 17 stands as one of the most profound and intimate glimpses into the heart of Yeshua (Jesus) in all of Scripture. Known as the “High Priestly Prayer” or “The True Lord’s Prayer,” this chapter captures the Messiah’s final recorded prayer before His crucifixion. Here, we witness the Son communing with the Father in a moment of extraordinary spiritual intensity and theological depth. The prayer reveals the deepest desires of our Messiah’s heart – the unity of believers, their protection from evil, and their ultimate glorification with Him.

This remarkable chapter serves as a spiritual gateway into understanding the trinitarian relationship, the nature of eternal life, and the cosmic significance of the Messiah’s mission. It’s a prayer that spans time itself, encompassing not only the immediate disciples but all future believers, including us today.

Context of John 17

Within the immediate context, John 17 forms the culmination of Yeshua’s “Farewell Discourse” (John 13-16). After sharing His final teachings with the disciples, including the promise of the Holy Spirit and the metaphor of the True Vine, Yeshua turns His attention heavenward in this intimate prayer. This transition from teaching to prayer demonstrates the perfect unity between the Messiah’s words and His relationship with the Father.

In the broader context of John’s Gospel, this prayer serves as the hinge point between Yeshua’s public ministry and His passion. It’s positioned strategically before His arrest in John 18:1, marking the end of His earthly teaching ministry and the beginning of His journey to the cross. The themes present in this prayer – glory, unity, truth, and love – echo throughout John’s Gospel and find their ultimate expression in this moment of divine communion.

This prayer also connects deeply with the broader biblical narrative. Its themes of unity and glory hearken back to the creation account where humanity was in perfect fellowship with God, and forward to the book of Revelation where that fellowship is fully restored. The prayer serves as a crucial link in understanding God’s redemptive plan throughout Scripture.

Ancient Key Word Study

• Glory (δόξα/doxa): The Greek word appears multiple times in this chapter and carries far more weight than our English understanding. In the Septuagint, it translated the Hebrew כָּבוֹד (kavod), which literally means “weightiness” or “substance.” When Yeshua speaks of glorifying and being glorified, He’s referring to the full manifestation of God’s divine nature and authority.
• Sanctify (ἁγιάζω/hagiazo): Derived from the root meaning “to set apart,” this word carries both ceremonial and moral implications. In verse 17, when Yeshua prays for His followers to be sanctified, He’s asking for them to be set apart for God’s special use and to be transformed into His likeness.
• Word (λόγος/logos): More than just spoken communication, logos in John’s writings carries the idea of divine self-expression. When Yeshua speaks of giving them the Father’s word, He’s referring to the complete revelation of God’s nature and will.
• Know (γινώσκω/ginosko): This verb implies progressive, experiential knowledge rather than mere intellectual understanding. When Yeshua speaks of knowing the Father, He’s describing an intimate, growing relationship rather than just factual knowledge.
• Unity (ἓν/hen): The Greek word for “one” used in verses 11 and 21 is the same word used in the Shema (Deuteronomy 6:4) in its Greek translation, suggesting a unity that reflects God’s own nature.
• World (κόσμος/kosmos): Used 18 times in this chapter, this term refers not just to the physical world but to the organized system of human civilization in its alienation from and opposition to God.
• Name (ὄνομα/onoma): In Hebrew thought, a name represented the entire character and authority of a person. When Yeshua speaks of manifesting and keeping the Father’s name, He’s referring to revealing and protecting God’s entire character and authority.
• Truth (ἀλήθεια/aletheia): This word literally means “un-hiddenness” or “reality.” When Yeshua speaks of truth, He’s referring to ultimate reality as it exists in God, not just factual accuracy.

Compare & Contrast

• Verse 1: “Father, the hour has come” – The use of ὥρα (hora) for “hour” rather than χρόνος (chronos) is significant. Hora implies a decisive moment or appointed time, whereas chronos would suggest mere chronological time. This choice emphasizes the divine orchestration of these events.
• Verse 3: “This is eternal life” – The construction uses ἐστιν (estin) in the present tense rather than future, emphasizing that eternal life is a present reality of knowing God, not just a future hope.
• Verse 5: “The glory which I had with You before the world was” – The imperfect tense εἶχον (eichon) for “had” implies continuous possession in the past, supporting Yeshua’s pre-existence.
• Verse 11: “Keep them in Your name” – The verb τήρησον (tereson) is aorist imperative, suggesting decisive protection rather than mere preservation.
• Verse 17: “Sanctify them in the truth” – The use of ἐν (en) rather than διά (dia) suggests sanctification through immersion in truth rather than truth as merely instrumental.
• Verse 21: “That they may all be one” – The subjunctive ὦσιν (osin) implies possibility and purpose, not just a wish or command.
• Verse 24: “I desire” – The word θέλω (thelo) expresses determined will rather than βούλομαι (boulomai) which would indicate mere wish or preference.

John 17 Unique Insights

The structure of this prayer follows the pattern of ancient Jewish prayers, particularly those offered by the High Priest on Yom Kippur. Just as the High Priest would pray first for himself, then for his household (the priests), and finally for all Israel, Yeshua prays first concerning His own glorification (verses 1-5), then for His immediate disciples (verses 6-19), and finally for all future believers (verses 20-26).

The Rabbinical literature provides fascinating parallels to this prayer. The Midrash Rabbah on Exodus discusses the concept of God’s glory being present before creation, similar to Yeshua’s reference to the glory He had with the Father “before the world was” (verse 5). The early church father Cyril of Alexandria noted that this prayer represents the perfect model of intercession, demonstrating both the humanity and deity of Christ.

A particularly profound insight comes from the repeated use of the word “give” (δίδωμι/didomi), appearing 17 times in this chapter. This repetition creates a beautiful picture of the circular nature of divine giving: the Father gives to the Son, who gives to believers, who then return glory to the Father. This pattern reflects the Jewish concept of מתנה (matanah) or divine gift, which always carries the expectation of reciprocity in relationship.

The prayer also contains what some scholars call a “unified field theory” of missions. Verses 18 and 20-23 present a remarkable pattern: as the Father sent the Son, so the Son sends believers, and their unity becomes a testimony to the world. This creates a continuous chain of divine mission that extends through all generations of believers.

John 17 Connections to Yeshua

This chapter powerfully demonstrates Yeshua’s role as our Great High Priest, a theme extensively developed in the book of Hebrews. Just as the High Priest would intercede for Israel on Yom Kippur, Yeshua here intercedes for His people before entering His ultimate sacrifice. This prayer serves as a precursor to His ongoing intercessory ministry described in Hebrews 7:25.

The prayer also reveals the remarkable truth of our union with Christ. When Yeshua prays for believers to be “one” as He and the Father are one, He’s describing a unity that transcends mere cooperation or agreement. This unity is rooted in our participation in the divine nature (2 Peter 1:4), made possible through His finished work on the cross and the indwelling of the Holy Spirit.

John 17 Scriptural Echoes

This prayer resonates with numerous Old Testament themes and prophecies:

• The concept of God’s name being made known echoes Exodus 33:19 and Ezekiel 36:23.
• The unity of believers reflects the prophecy of Ezekiel 37:15-28 about the joining of two sticks.
• The theme of being kept in God’s name recalls Psalm 121.
• The prayer for sanctification connects with Leviticus 20:26.
• The glory theme echoes Isaiah 42:8 and Isaiah 48:11.

John 17 Devotional

This prayer invites us into the depths of divine intimacy. Just as Yeshua opened His heart to the Father, we too are called to transparent, intimate prayer. The prayer challenges us to examine our own spiritual lives: Do we know God in the deep, experiential way Yeshua describes? Are we living as those set apart for God’s purposes?

The emphasis on unity challenges our tendency toward division and independence. We’re called to a unity that transcends denominational, cultural, and personal differences – a unity that reflects the very nature of God. This unity isn’t uniformity, but rather a harmony of diverse parts working together for God’s glory.

The prayer also reminds us that we’re sent into the world but not of it. We’re called to engage with our culture while maintaining our distinctive identity as God’s people. This requires wisdom, courage, and constant dependence on God’s sanctifying truth.

Did You Know

• The word “glory” appears more times in this one chapter than in any other chapter in the New Testament, emphasizing its central theme of divine manifestation and honor.
• This prayer contains all three tenses of salvation: past (justification – “they have kept Your word”), present (sanctification – “sanctify them in the truth”), and future (glorification – “that they may be with Me where I am”).
• The phrase “eternal life” in verse 3 uses the Greek construction that emphasizes quality of life rather than just duration – it’s about the nature of the life, not just its length.
• This is the longest recorded prayer of Yeshua in Scripture, providing unique insights into His relationship with the Father and His desires for His followers.
• The unity Yeshua prays for in verse 21 uses the same Greek word (hen) used in the Septuagint translation of the Shema, suggesting a unity that reflects God’s own unity.
• The word “world” (kosmos) appears 18 times in this chapter, but is used in three different ways: the created order, human society opposed to God, and the field of mission.
• The structure of this prayer parallels the High Priest’s prayer on Yom Kippur, where he would pray first for himself, then for the priests, and finally for all Israel.
• This prayer is sometimes called the “Holy of Holies” of the Gospel of John, as it represents the most intimate glimpse into Yeshua’s relationship with the Father.
• The theme of “giving” appears 17 times in this chapter, creating a beautiful picture of the circular nature of divine giving and relationship.