11 Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are.
12 While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.
13 But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves.
14 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.
15 I do not pray that You should take them out of the world, but that You should keep them from the evil one.
16 They are not of the world, just as I am not of the world.
17 Sanctify them by Your truth. Your word is truth.
18 As You sent Me into the world, I also have sent them into the world.
19 And for their sakes I sanctify Myself, that they also may be sanctified by the truth.
Dad’s notes — The Son desires works (v. 6-19)
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Keep those given unto Him (v. 11)
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That they have His joy (v. 13)
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That they be kept from evil (v. 15)
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That they be sanctified by truth (v. 17)
In anticipation of the cross (v. 11) Jesus speaks as though it is already accomplished.
Holy Father (v. 11) – The only place where the Son addresses the Father as Holy, perhaps because only the Holy Father can keep the disciples in an unholy world (1 Peter 1:14-17)
This speaks of the believer’s security (v.11). If they could be lost, then either the Father couldn’t keep them or He told the Son “no.” Christ would have died in vain.
that they may be one (v. 11) — one in fellowship, affection, aim
as We are (v. 11) — an unbreakable, spiritual, divine unity
son of perdition (v. 12) — Judas Iscariot, who was lost, but only so Scripture could be fulfilled. (Psalm 69:25: Psalm 109:8). And Judas didn’t lose his salvation — he never had it.
Why was Judas allowed to be part of the inner circle? Maybe so Christ could taste all our sorrows and/or as proof of Christ’s perfection. Judas was in a position to detect any flaws, but he proclaimed Christ innocent.
My joy (v. 13) — Christ is the author, giver and object of joy (1 John 1:3-4; John 15:11)
Your Word (v. 14) — same as in chapter 1 — Logos
not of this world (v. 14) — without this world’s guiding principles — lust of the flesh, lust of the eyes, pride of life — therefore, He was holy. Our old natures are of the world, but we are given a new nature not of this world (1 John 3:19).
We are left on the earth 1) for our own sake so we can experience suffering and know our own sinfulness and thereby appreciate Christ more, and 2) so we can testify of Him for the world’s sake (2 Corinthians 12:9; Hebrews 6:12; 1 Thessalonians 3:3).
keep them from the evil one (v. 15) — Satan. This isn’t referring to suffering and temptation.
sanctify (v. 17) — made saints, set apart — practical sanctification — a life of separation from the world, made possible by the truth of the Word.
The disciples were sanctified for their mission to the world (v. 18)
I sanctify Myself (v. 19) — His glorification leads us to sanctification until finally, at our own glorification, we will be like Him.
Our identity with Christ
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unity (v. 11)
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separation (v. 14)
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mission (v. 18)
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fellowship (v. 21)
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6 “I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word.
7 Now they have known that all things which You have given Me are from You.
8 For I have given to them the words which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me.
9 “I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours.
10 And all Mine are Yours, and Yours are Mine, and I am glorified in them.
Jesus was praying for the eleven disciples, but verse 20 shows He later also prayed for all who believe.
manifested Your name (v. 6) — called it to shine forth (John 1:18)
Your name (v. 6) — specifically “Father.” The character of God as Father could only be known through the Son.
they have kept Your word (v. 6) — faith—without regard for their sins and imperfections.
I do not pray for the world (v. 9) — Not in His prayer of High Priestly intercession (Hebrews 7:25).
Verse 10 shows the total unity of the Father and Son, in name, in attribute, in holiness, in people, in purpose, etc.
glorified in them (v. 10) His workmanship
It is beautiful to see that as the Savior here comes before the Father as intercessor, He presents “His own” along with Himself. It reminds us of His word, spoken long before by the spirit of prophecy, “Behold I and the children whom the Lord hath given me” (Isaiah 8:18, quoted in Hebrews 2:13). It was the fulfillment of what had been so strikingly foreshadowed by the high priest of Israel: “And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart when he goeth in unto the holy place, for a memorial before the Lord continually” (Exodus 28:29). So here, when our great High Priest entered the presence of the Father, He bore our names on His heart before Him! That which made this possible was His own glorification, consequent upon His “finished work” (17: 4-5). — Pink, page 110.
1 Jesus spoke these words, lifted up His eyes to heaven, and said: “Father, the hour has come. Glorify Your Son, that Your Son also may glorify You,
2 as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him.
3 And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.
4 I have glorified You on the earth. I have finished the work which You have given Me to do.
5 And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.
Dad’s notes — The Son desires glory (v. 1-5)
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The Son glorifies the Father (vs. 1)
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The Father glorifies the Son (v. 5)
Jesus spoke these words (v. 1) — The words He had been telling the disciples before the prayer.
Christ spoke this prayer out loud in the presence of the disciples so they would know the intercession He would make for them when He returned to heaven (17:13).
The Son addressed God as Father (vs. 1) as do we (Ephesians 2:18). Calling God “Father” shows His right to be heard and His affection.
hour has come (v. 1) — His sacrificial offering. Scripture, in type, prophecy, and history pointed to this.
Jesus asked for glorification in His suffering and after His suffering (John 12:28). The Son could not give eternal life unless and until He was glorified in both senses.
Christ was to be glorified through His death, resurrection, and exaltation, and all this glorified the Father by showing His holiness, righteousness, justice, mercy, love, faithfulness, and power. Christ left His glory when He came to Earth, but He would soon take it up again.
eternal life (v. 2) = divine nature = knowledge of the Son (as a result of His glorification). The way to eternal life is through the knowledge of God given by Jesus Christ.
that they may know (v. 3) — continuing action, get to know
finished the work (v. 4) — anticipation of the cross.
Our salvation glorifies the Father. The Son’s glorification accomplishes it (v. 5). It is also by giving eternal life to men that the Son glorifies the Father.
26 In that day you will ask in My name, and I do not say to you that I shall pray the Father for you;
27 for the Father Himself loves you, because you have loved Me, and have believed that I came forth from God.
28 I came forth from the Father and have come into the world. Again, I leave the world and go to the Father.”
29 His disciples said to Him, “See, now You are speaking plainly, and using no figure of speech!
30 Now we are sure that You know all things, and have no need that anyone should question You. By this we believe that You came forth from God.”
31 Jesus answered them, “Do you now believe?
32 Indeed the hour is coming, yes, has now come, that you will be scattered, each to his own, and will leave Me alone. And yet I am not alone, because the Father is with Me.
33 These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world.”
The world preaches God’s love, but Christ says that God’s love is for those who love the Son and believed on Him (v. 27).
love (v. 27) — phileo = fondness, intimate friendliness
Verse 28 is a summary of Christ’s entire ministry.
At this point (v. 29), Christ spoke plainly and didn’t use parables.
Quote (v. 32) is from Zechariah 13:7: “Awake, O sword, against My Shepherd, against the Man who is My Companion,” says the Lord of hosts. “Strike the Shepherd, and the sheep will be scattered; Then I will turn My hand against the little ones.” (See Matthew 26:31 and Mark 14:27)
Christ knew the disciples would abandon Him (v. 32) but He offered them peace and hope (v. 33). Their faith was genuine but not strong.
Verse 33 is a warning — rough times are coming.
23 “And in that day you will ask Me nothing. Most assuredly, I say to you, whatever you ask the Father in My name He will give you.
24 Until now you have asked nothing in My name. Ask, and you will receive, that your joy may be full.
25 “These things I have spoken to you in figurative language; but the time is coming when I will no longer speak to you in figurative language, but I will tell you plainly about the Father.
The first part of verse 23 belongs at the end of verse 22. I will see you again (His second coming) and you will ask (question) Me nothing. They will know as they are known. There will be no more questions.
The second part of verse 23 goes with verse 24, beginning with “Most assuredly.” When the Spirit comes, they were to ask in Christ’s name (pray — a different word for “ask” than the earlier use in verse 23).
in that day (v. 23) — Christ’s resurrection and following
ask (v. 23, first usage) = familiar entreaty, as a loved one
ask (v. 23, second usage) = petition, as a supplicant
whatever (v. 23) — in accordance with God’s will, for the Son’s glory and in our own best interest.
Verse 24 marks the end of the period when prayer should be said in the style of the Lord’s prayer.
figurative language (v. 25) — proverbs. He knew they couldn’t understand it all. When the Spirit came, He showed the Father plainly and they understood — especially about the Fatherhood of God and the sonship of the believer (Galatians 4:6; Romans 8:15-16).
16 “A little while, and you will not see Me; and again a little while, and you will see Me, because I go to the Father.”
17 Then some of His disciples said among themselves, “What is this that He says to us, ‘A little while, and you will not see Me; and again a little while, and you will see Me’; and, ‘because I go to the Father’?”
18 They said therefore, “What is this that He says, ‘A little while’? We do not know what He is saying.”
19 Now Jesus knew that they desired to ask Him, and He said to them, “Are you inquiring among yourselves about what I said, ‘A little while, and you will not see Me; and again a little while, and you will see Me’?
20 Most assuredly, I say to you that you will weep and lament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy.
21 A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world.
22 Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you.
not see (v. 16) = not see with the physical eye
will see (v. 16) = perceive with spiritual vision
lament (v. 20) = wail, like hired mourners at a funeral (Mark 5:38; Luke 23:27)
weep (v. 20) = external expression of grief
sorrow (v. 20) = inward feeling of the heart
The disciples would do all of these (lament, weep, sorrow) because of Christ’s death (Mark 16:10; Luke 24:17)
sorrow turned to joy (v. 20) — The reason for their sorrow — His death — would become the reason for their joy by the work of the Spirit (Galatians 6:14; 2 Corinthians 4:17).
Verse 21 repeats verse 20 in figurative language. The reason for the woman’s sorrow and travail — birth — becomes the reason for her joy. So we must suffer with Christ before we know joy (Romans 8:17).
it was probably less than two hours after He said this that Christ was arrested. He was put to death, and they sorrowed for a little while (three days). He returned for a little while, then ascended to heaven. They saw Him no more, but this time they didn’t lose sight of Him spiritually and they had joy — especially after the Spirit came.
The disciples thought the Messiah would stay on earth. They didn’t understand Him saying that He was going to the Father. But they should have (Psalms 68:18; Psalms 110:1).
12 I still have many things to say to you, but you cannot bear them now.
13 However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.
14 He will glorify Me, for He will take of what is Mine and declare it to you.
15 All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you.
cannot bear them (v. 12) — showing the disciples need for the Spirit.
truth (v. 13) = (in Greek) THE Truth — the living Word and the written Word (the Bible). The written Word witnesses of Christ, the living Word and the Truth. The Spirit is a qualified witness to the Truth because He is the Spirit of Truth.
guide (v. 13) = lead the way (to the truth of Christ) into all truth (all truth revealed in the Word)
The Son, when He was on Earth, spoke from the Father. The Spirit speaks from the Son (v. 13).
The Spirit tells what is to come (v. 13) — He explains the events of the next few days (Christ’s death and resurrection). This also includes the inspiration given to Paul, Peter, James, John, Jude, all of which include prophecy.The Spirit tells of the past (John 14:26), the present (John 15:26) and the future (John 16:13).
The Spirit carries on Christ’s ministry (v. 13). But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you. (John 14:26).
The Spirit glorifies the Son (v. 14).
The Spirit bears witness of Christ (v. 14). But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me (John 15:26).
The Spirit, in harmony with the Father and the Son, glorifies the Son. All He says is from the Son (as all the Son says is from the Father). The Spirit speaks of Himself, but His message is from the Father and the Son.
The Spirit speaking for the Son, and the Son speaking for the Father, doesn’t indicate inferiority but willing submission based on a unity of purpose.
Verses 8-11 show what the Spirit does in the world. Verses 12-15 show what He does in believers.
7 Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.
8 And when He has come, He will convict the world of sin, and of righteousness, and of judgment:
9 of sin, because they do not believe in Me;
10 of righteousness, because I go to My Father and you see Me no more;
11 of judgment, because the ruler of this world is judged.
go away (v. 7) — two-fold fulfillment: 1) the cross. It was expedient that He should suffer and die, and 2) His ascension, so the Spirit would come which could not happen until after the atonement (the cross again).
The omnipresence of the Spirit (v. 7) is better than the presence of the Son in His localized humiliation of the flesh.
The proof of verse 7 is that the disciples accomplished far more in the power of the Spirit at and after Pentecost than they did in Christ’s presence when He was on earth.
convict (v.8) = to prove wrong, conviction by demonstration, by an unanswerable argument — pronounce judgment with no confession or feeling of guilt by the one judged. It’s an objective condemnation, not a subjective realization of condemnation.
The Spirit’s presence (v. 9) demonstrates that the world rejected Christ. But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified (John 7:39).
That Christ was received by the Father (v. 10) proves His righteousness. That the Spirit is here proves that Christ was received.
The Spirit’s presence (v. 11) demonstrates the coming judgment because Satan’s judgment has already been proclaimed. (Hebrews 2:14)
The Spirit ought not to be here. The Father sent the Son, but the world rejected Him. The Spirit is here in place of the Son, and His presence proves the world’s guilt.
The Spirit is the advocate — In judicial terms, the prosecuting attorney (advocate). He proves guilt before the court.
These verses don’t refer to what the Spirit does on earth, but show the consequences of His presence.
1 “These things I have spoken to you, that you should not be made to stumble.
2 They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service.
3 And these things they will do to you because they have not known the Father nor Me.
4 But these things I have told you, that when the time comes, you may remember that I told you of them.”And these things I did not say to you at the beginning, because I was with you.
5 “But now I go away to Him who sent Me, and none of you asks Me, ‘Where are You going?’
6 But because I have said these things to you, sorrow has filled your heart.”
This follows chapter 15 without a break in thought. The world hated the disciples. The Spirit would comfort them, but the hatred wouldn’t stop.This certainly wasn’t a prosperity gospel.
Persecution happens because people don’t know the Father or the Son (1 John 5:1).
stumble (v.1) — be ensnared. Forewarned is forearmed.
out of the synagogues (v.2) — To Jews, this mean excommunication, to be considered a heathen, but even more, they would be killed. Paul himself did this (Acts 8:1-4; 26:9-10; Philippians 3:6). Then he was saved and suffered the same fate.
Christ’s words were also a prophecy (v.5), so when these things happened, the apostles would have assurance of Him.
none of you asks (v.5) — Instead of asking for more truth, they just grieved.
Christ was a “Man of sorrows, acquainted with grief,” and believers are “in the world as He was in the world.”
22 If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin.
23 He who hates Me hates My Father also.
24 If I had not done among them the works which no one else did, they would have no sin; but now they have seen and also hated both Me and My Father.
25 But this happened that the word might be fulfilled which is written in their law, ‘They hated Me without a cause.’
26 “But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me.
27 And you also will bear witness, because you have been with Me from the beginning.
no excuse (v.22) — Greater condemnation rests on those who heard and rejected Christ, but all are condemned because God is revealed to all (Romans 1:19-21). In a comparative sense, our other sins pale beside the sin of rejecting Christ (v.22 and 24).
sin (v.24) — the sin of rejecting God revealed in the Son. They had no cloak to hide behind because Christ, with His miracles, had shown proof of whom He was.
Christ revealed the Father (v.24), so to hate Him is to hate the Father. The Jews claimed to love God and said that love was their basis for hating Christ, but by hating Christ, they showed that they hated God also.
The world hated the disciples for their one-ness with Christ and they hated Christ for His one-ness with the Father.
All that Christ did was beneficial to men. Yet they hated Him because they hated the Father. They thought they were being wise, but they were simply fulfilling Scripture!
The quote in verse 25 is from Psalm 109:3 and Psalm 69:4.
The Father (John 14:26) and the Son together sent the Spirit.
After telling the disciples of the world’s hatred for them and Him, Christ tells them again of the Comforter (v.27).
The Spirit bears witness to Christ (v.27).
Verse 27 is repeated in Acts 1:8.
Even after the world rejected him, Christ continues to bear witness of Himself through the Spirit and men — especially the disciples and the records they left.
Christ revealed the Father. He was the express image of His person. In Him dwelt all the fullness of the Godhead bodily. He that saw Him, saw the Father also. His doctrine was the truth of God. His life revealed the perfections of God. His laws expressed the will of God. To dislike Him, then, was proof positive that they hated God. It is a most fearful fact, but one most clearly revealed in Scripture, that men in their natural state are “haters of God” (Romans 1:30); their minds being “enmity against God” (Romans 8:7). It is this hatred of God which causes people to reject Christ and dislike Christians. Conversely their rejection of Christ demonstrates their hatred of God. — Pink, page 34.
