JohannesevangelietKapitel 17

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Show Jesus' PrayerJesus prays for his own

John 17 is called Jesus' "high priestly prayer" - his prayer to the Father just before his arrest. Jesus prays for himself, for his disciples, and for all who will come to believe through their message. It is the longest of Jesus' prayers in the Gospels.

The Hour Has Come

[John 17:1]

v.1

Eternal Life

[John 17:3]

v.3

The Work Completed

[John 17:4]

v.4

The Glory Before the World Existed

[John 17:5]

v.5

Prayer for the Disciples

[John 17:9]

v.9

Keep Them in Your Name

[John 17:11]

v.11

Do Not Take Them Out of the World

[John 17:15]

v.15

Sanctify Them in the Truth

[John 17:17]

v.17

As You Sent Me

[John 17:18]

v.18

Prayer for All Believers

[John 17:20]

v.20

That They May Be One

[John 17:21]

v.21

I Want Them to Be Where I Am

[John 17:24]

v.24

When Jesus had said this, he lifted his eyes to heaven and said: "Father, the hour has come. Glorify your Son, so that the Son may glorify you,

since you have given him authority over all flesh, to give eternal life to all whom you have given him.

And this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.

I have glorified you on earth, having finished the work you gave me to do.

And now, Father, glorify me in your own presence with the glory I had with you before the world existed.

"I have revealed your name to the people you gave me out of the world. They were yours; you gave them to me, and they have kept your word.

Now they know that everything you have given me comes from you,

for I have given them the words you gave me, and they received them. They truly knew that I came from you, and they believed that you sent me.

I pray for them. I am not praying for the world, but for those you have given me, because they are yours.

All that is mine is yours, and all that is yours is mine, and I have been glorified in them.

I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, so that they may be one as we are one.

While I was with them, I kept them in your name, which you have given me. I guarded them, and not one of them was lost except the son of destruction, so that the Scripture might be fulfilled.

But now I am coming to you, and I say these things while I am in the world, so that they may have my joy made complete in themselves.

I have given them your word, and the world has hated them, because they are not of the world, just as I am not of the world.

I do not ask you to take them out of the world, but to keep them from the evil one.

They are not of the world, just as I am not of the world.

Sanctify them in the truth; your word is truth.

As you sent me into the world, so I have sent them into the world.

And for their sake I sanctify myself, so that they too may be sanctified in truth.

"I do not pray for these alone, but also for those who will believe in me through their word,

that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you sent me.

The glory you gave me I have given them, that they may be one as we are one:

I in them and you in me, that they may be brought to complete unity, so that the world may know that you sent me and have loved them even as you have loved me.

Father, I desire that those you have given me may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.

Righteous Father, though the world has not known you, yet I have known you, and these have come to know that you sent me.

I have made your name known to them, and I will continue to make it known, so that the love with which you loved me may be in them, and I in them."

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Kapitel 17

Main Theme: Jesus' high priestly prayer before the crucifixion, in which he prays for his own glorification, the preservation of his disciples, and the unity of all believers.

Content: Jesus lifts his eyes to heaven and asks the Father to glorify him so that he may glorify the Father. He defines eternal life as knowing the only true God and Jesus Christ. Jesus prays for his disciples, asking for protection from the evil one, sanctification in the truth, and unity like that between the Father and the Son. He extends this prayer to all who will come to believe, expressing his desire that they be with him and see his glory.

Key Words/Images:

Glorification (δόξα): Jesus asks to receive back the glory he had with the Father before the world was created.
Unity (ἕν): The deep unity between the Father and the Son is to be reflected in the fellowship of believers.
Preservation (τηρέω): Jesus prays that the Father will keep the believers in his name and from the evil one.
Sanctification (ἁγιάζω): The disciples are to be sanctified in the truth, which is God's word.

Historisk kontext

Historical and Cultural Context for John 17

Events and Customs

John 17 constitutes what is traditionally called Jesus' "high priestly prayer" – a designation that dates back to the 16th century. The prayer takes place after the farewell discourse (chapters 14–16) and before Jesus crosses the Kidron Valley to the garden where he will be arrested (18:1). The physical gesture of "lifting his eyes to heaven" (ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανόν, v. 1) was a common Jewish prayer posture expressing address to God in heaven, as opposed to the more humble attitude of bowed head and downcast eyes that also occurred.

The structure of the prayer has parallels with the high priest's intercession on the Day of Atonement (Yom Kippur), where the high priest first prayed for himself, then for the priesthood, and finally for all Israel. Jesus follows a similar pattern: first he prays for his own glorification (vv. 1–5), then for his disciples (vv. 6–19), and finally for all future believers (vv. 20–26).

Key Terms

The expression "the hour has come" (ἐλήλυθεν ἡ ὥρα, v. 1) is a central Johannine concept that throughout the Gospel has pointed forward to the crucifixion and exaltation. Here it reaches its climax – the "hour" which previously had "not yet come" (John 2:4; 7:30; 8:20) is now here.

The term "eternal life" (ζωὴν αἰώνιον, vv. 2–3) is defined in verse 3 not primarily as infinite duration, but as relational knowledge: "to know you, the only true God." The Greek word γινώσκω (ginōskō) here denotes not merely intellectual knowledge, but intimate, experiential acquaintance – parallel to the Hebrew yada used for the deepest form of personal relationship.

"Hallow them" (ἁγίασον αὐτούς, vv. 17, 19) uses the Greek hagiazō, which in the Old Testament (LXX) primarily describes setting something or someone apart for God's service. Jesus does not pray for moral cleansing alone, but that the disciples be consecrated to a holy mission – sent into the world just as he himself was sent.

Persons

"The son of destruction" (ὁ υἱὸς τῆς ἀπωλείας, v. 12) is a Semitic expression meaning "one destined for destruction" or "one who belongs to destruction." The term refers to Judas Iscariot and occurs elsewhere in the New Testament only in 2 Thessalonians 2:3. The phrase "so that the Scripture might be fulfilled" likely points to Psalm 41:10, which is explicitly quoted in John 13:18 regarding the betrayal.

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