CHRIST'S HIGH PRIESTLY PRAYER

1. “Father, Glorify Thy Son” (John 17:1-5) 

2. “Keep Them From the Evil” (John 17:6-19) 

3. “That They All May Be One” (John 17:20-26) 

Central Truth: Jesus Christ’s prayer details His desire for His followers. 

Focus: Analyze Jesus’ high priestly prayer and trust Him to fulfill His desires for us. 

Evangelism Emphasis: Unity in the Church testifies of the power of Christ. 

Text: “The glory which thou gavest me I have given them; that they may be one, even as we are one” (John 17:22). 

INTRODUCTION 

The Gospel of John has been accurately described as a pool in which a child can wade and an elephant can swim. It can be read and understood by a new believer; it can also confound a Bible scholar. Most of the Bible is like this. There is much below the surface that keeps us digging into passages for deeper enlightenment, encouragement, and application. An example of this is reading a well-known passage, suddenly having an “aha!” moment, and seeing something previously unseen. The Holy Spirit works to illuminate the Word for us.

This lesson, continuing the examination of the great prayers of Scripture, focuses on “Christ’s High Priestly Prayer.” This description is believed to be used first by Cyril of Alexandria in the early fifth century AD. The idea behind this title is that Jesus’ prayer correlates to His priestly function, seated now at the right hand of the Father, ever living to make intercession for us (Rom. 8:34; Heb. 7:25). While this is true, we must not forget this was prayed on earth, prior to His resurrection. It may be a subtle reminder that we must first operate in the role before we can occupy a particular spiritual office, complete with title. 

Others note that it is also prayer of consecration. The Gospel of John can be divided into two basic sections: (1) the Book of Signs (chs. 1-12); and (2) the Book of Glory (chs. 13-21). Jesus’ prayer completes what is commonly designated as the farewell material (chs. 13-17) in the Book of Glory. Here, Jesus is preparing His disciples for His impending death and departure from the earth. Thus, He is consecrating Himself for the task ahead and praying a prayer of sanctification for His disciples (then and now). 

Jesus’ prayer of intercession and consecration serves to remind us that the Word and prayer must be intertwined. It also encourages us, as it reveals how valuable we are to the Father, Son, and Holy Spirit. 

1.  FATHER, GLORIFY THY SON” 

A. The Hour Has Come (John 17:1-3) 

1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: 2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. 3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.  

At the conclusion of Jesus’ instruction to the disciples about the coming Holy Spirit (John 14—16) and just before His betrayal (ch. 18), He offers a significant and powerful prayer. “These words” (17:1) is often used in John’s Gospel in reference to the collective words of Jesus (7:9; 8:20, 30; 18:1); further, they are also equated with Jesus’ works (14:10; 17:8). His words are inspired by the Spirit and produce life, even today (6:63). 

One of the Holy Spirit’s functions is to take the words and works of Jesus and emphasize their relevance, enabling us to believe in the unlimited extensiveness of Jesus’ ability. Further, the Spirit expands and illuminates the words of Jesus for us as believers (14:25-26; 15:26-27; 16:12-15). 

The original language reveals the High Priestly Prayer was prayed in the disciples’ presence. This happened just before Jesus’ Gethsemane prayer. Jesus utilized the traditional Jewish posture and attitude in consecratory prayer, looking up toward heaven, most likely with hands stretched upward (John 17:1; see also Pss. 28:2; 123:1). He addresses the Father in one of the most intimate and simple forms of address. “Father” acknowledges humility, submission, familiarity, and approachability. 

Jesus urgently states “the hour has come” (John 17:1 NKJV). The time of glorification had arrived in the earthly life of Jesus (cf. 2:4; 12:23). Through His obedient death and resurrection, He would become the glorious Mediator between the Father and all humankind (1 Tim. 2:5; Heb. 12:24). This redemptive work is an act of praise and adoration, bringing glory to the Father. 

Verse 2 of the text establishes Christ’s “authority over all people” (NIV). This phrase reveals that every person who has lived, is alive today, or ever shall live is subject to His dominion. That is the utilization of power and authority to act, restricted only by His will and character. The goal of His dominion and the glorification of the Father is the impartation of “eternal life” through His life, love, and holiness. This is the absolute fullness of life that originates from and is imparted by God to those who believe in Christ (Ps. 16:11; 2 Peter 1:3-4). We often live in spiritual poverty, while ignoring our gifts from God. On the basis of the phrase “to as many as You have given Him” (John 17:2 NKJV), and a few other misunderstood passages, some teach that only a select few are chosen by the Father for inclusion in the Kingdom and “given” to Christ. This teaching is contrary to the Word and character of God. All who respond positively to His offer of salvation are given to Christ (Acts 2:21; Rom. 10:13). God wants all to be saved (2 Peter 3:9). And those whom He foreknew would accept His gracious gift of salvation are the “elect” (1 Peter 1:2; Titus 1:1) and are predestined or foreordained (on the basis of His foreknowledge) and chosen to be His children (Eph. 1:4-5; Col. 3:12). 

The abundant and everlasting “life eternal” is based on and emanates out of relationship with the Father and Son (John 17:3). Two truths stand out. First, eternal life comes only through knowing God. The oft-quoted fallacy (opinion stated as fact), “We are all God’s children,” is false and dangerous. We are God’s creation, but relationship makes us His children. To “know” God is possible only through intimate knowledge, not mere awareness of existence (8:19). Second, there is only one “true God” (see 1 Cor. 8:5-6), who exists eternally as the triune Godhead; namely Father, Son, and Holy Spirit. Each Person has a role in our salvation: (1) The Father is the architect of redemption (Ps. 89:26; Matt. 25:34); (2) the Son is the executor, who accomplished the removal of sin’s penalty and appeased the holiness of God (Rom. 3:23-26; Heb. 9:11-15); (3) the Holy Spirit applies the benefits of the Father’s planning and Christ’s salvific work to our lives (Rom. 8:9-14; Eph. 4:30). 

• What does this passage reveal about eternal life? 

B.  Completed Mission (John 17:4-5) 

4 I have glorified thee on the earth: I have finished the work which thou gavest me to do. 5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. 

Jesus states emphatically that He has “glorified [the Father] on the earth.” This is a common theme in this prayer and throughout the fourth Gospel (12:28; 15:8; 21:19). His entire life on earth has emphasized, revealed, praised, magnified, celebrated, obeyed, and honored the Father. The culmination of this glorification is He “finished the work” given to Him (17:4). He perfectly accomplished His task that was soon to be concluded on the cross (19:30). He was “the Lamb slain from the foundation of the world” (Rev. 13:8), glorifying the Father, and would soon “be glorified in his saints” (2 Thess. 1:10). 

Jesus requests that the Father honor Him in the throne room of heaven by restoring Him to the preincarnate state of glory He had before the world existed (John 17:5). This verse teaches the preexistence of Christ (also, v. 24). This fact is found at the beginning of John’s Gospel (1:1-3). It was no longer necessary for Him to be on earth, for the completion of His mission was at hand. He longed to be with the Father again. The fulfillment of this is confirmed by Stephen, who looked up when “the heavens [were] opened” and saw Christ, “the Son of Man standing at the right hand of God” (Acts 7:56 NKJV). 

Son and Father 

When Jesus spoke of God as His “Father,” it was the expression, not of an idea, but an experienced relationship. In His communion with God—reflected particularly in prayer—He knew Himself to be the Father’s Son. . . . This interpersonal communion was the source of His assurance that “I and the Father are one” (John 10:30 NIV).—Patrick H. Reardon, The Jesus We Missed  

2. “KEEP THEM FROM THE EVIL” 

A. God’s Character Revealed (John 17:6-8) 

6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. 

Throughout His mission on earth, Jesus revealed (“manifested”) the name of the Father (v. 6). That is, He made it possible for individuals to see the character and nature or the very essence of who the Father is. It has been stated in this series on prayer that the essence of God is revealed and governed by three primary attributes: love, life, and holiness. The love of the Father is revealed through the gift of His Son as the sin offering for the world (John 3:16). That He is life is seen in the provision of biological (Gen. 2:7) and abundant life (John 6:33; 10:10). Sin offended the holiness of God, but Jesus, who revealed that holiness, also makes us holy (1 Thess. 4:7) and takes away the wrath of God for our failure (5:9). The entirety of His ministry on earth was dedicated to this revelation. 

“The men” is referring to the disciples, who were called “out of the world” (John 17:6). These had been chosen by the Father, given to Jesus, and were obedient to the Word. They had been called out of darkness into the light and ministry of God. Jesus’ prayer here should encourage all who follow Him. At times, the disciples were slow to comprehend, tempestuous, territorial, a bit power-hungry, and acted rashly without thinking. Yet, they were chosen by the Father to accompany the Son during His time on earth. They were also entrusted to continue that mission. 

In spite of all of their shortcomings, Jesus places an emphasis on the disciples’ obedience. This is not meant to minimize our failures, but to emphasize it is the intent of our hearts and totality of our lives that form who we are. We own our mistakes, ask for forgiveness, and make sure they are not repeated, but refuse to be defined by them. 

The disciples were firmly convinced that Jesus’ words and works were those of God and not an itinerant teacher hawking a new philosophy, so common in those days (v. 7). They truly understood that He is the Son of God and what He does is from the Father. This verse underscores the sovereignty of God to accomplish His will. In these often dark and discouraging days in which we live—and especially as the time of Christ’s return grows nearer—it can be easy to wonder if this world is out of control. This reminds us that God is still God and His plan is being executed. 

Like the disciples, we must hear the Word of the Father, embrace the truth Jesus gives, and believe in His work and the One who sent Him (v. 8). Knowledge leads to faith (Eph. 4:13; 2 Peter 1:5). Some have proclaimed the more education you have, the less of God you have. This is an ignorant (lacking knowledge) statement. Paul and Luke were highly educated, yet men of great faith and spirituality. Education is a tool—nothing more, nothing less. It is what you do with it that makes it effective or destructive. Certainly, wrong education can affect us negatively. However, that is no excuse for taking an uninformed approach to the Word. We must study the Word thoroughly (2 Tim. 2:15). Like the disciples, we must “receive” (strive to obtain, personally take hold of, and incorporate) the Word into our hearts and allow it to inform our faith and form us in the image of Christ. We want the character of the Father revealed in us too! 

• How did the Twelve come to faith in Jesus (v. 8)? 
• How did the Twelve live out their faith in Jesus (v. 6)? 

B. Preserved by Prayer (John 17:9-12) 

11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. 12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. 

Jesus clarifies He is praying specifically for these disciples the Father had given Him (v. 9). The term “pray” conveys the idea of asking, but also carries a sense of intense need. Some suggest it is “begging” God for something specific. Regardless, He is explicitly interceding on behalf of the disciples in particular, and not “the world.” This contrast between the inhabitants of the earth, especially those who rejected Him (see 1:9-10) and the disciples and/or Jesus is a common theme in the fourth Gospel (e.g., 8:23; 13:1; et al.). It appears previously (17:5-6) and throughout the majority of this prayer (vv. 9-18, 21-25). 

The disciples are singled out because of relationship, which provides identity, purpose, provision, and redemption. They are a gift from the Father to the Son (see v. 6), yet they are a reciprocal possession, belonging to both Father and Son (vv. 9-10). Jesus states, “I am glorified in them.” The theme of glorification is continued from earlier verses of this prayer. At this point in the narrative of Jesus’ life, there are limited examples of the disciples bringing glory to Jesus (Matt. 16:16; John 6:68-69, both of these in private). Their acceptance of Christ as the Messiah and His message was, in itself, a manifestation of glory. Jesus was presenting a future projection of what they would accomplish, which seems to be true throughout the prayer. 

Verse 11 of the text provides the circumstances behind this prayer. Jesus, again speaking of what is to come, states He is “no longer in the world . . . and I come to You” (NKJV). He knows His course of redemptive action. “But these are” contrasts the disciples’ location with their position. They are in the world, but not of the world. It also reinforces the theme of other-worldly seen in previous verses (vv. 5-6, 9), which will be treated in-depth below (see exposition on v. 17). 

The title “Holy Father” (v. 11) appears only here in Scripture. It is an appropriate description of the Father, who declared, “I am holy” (Lev. 11:44). In Jesus’ prayer, it may be a reminder of who He is and a form of encouragement for all disciples. In contrast to the corruption of “the world,” the Holy Father is able to deliver us and keep us holy and separate from worldly corruption and influence. This is highlighted by “Keep through Your name those whom You have given Me” (John 17:11 NKJV). As the Father and Son are in unity (“one”), Jesus desires that the disciples desire and attain that type of unity. It does not come naturally for human beings; it requires prayers with feet. 

During His time with the disciples, Jesus preserved and protected the disciples through the power, provision, and protection of the divine “name” (v. 12). This is a declarative prayer: asserting what has been and praying that it may continue. He notes that “none of them is lost [except] the son of perdition,” and this was necessary to fulfill Scripture. Perdition means “destruction” or “ruin.” Obviously, this is a reference to Judas Iscariot, the betrayer (6:71). This raises the question: Did Judas have a choice? Yes. God knew Judas’ heart and freewill choices long before he was born. For that reason, he was chosen to fulfill the Scriptures.

• Describe the “keeping” power of Jesus (vv. 11-12). 

C.  Preservation in the World (John 17:13-19) 

13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. 14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 16 They are not of the world, even as I am not of the world. 17 Sanctify them through thy truth: thy word is truth. 18 As thou hast sent me into the world, even so have I also sent them into the world. 

Jesus reinforces the petitions prayed above and requests that His “joy” (“inner gladness,” “rejoicing,” “state of blessedness”) may be made complete in the disciples (v. 13). He knows they will continue to face open hostility that intends to inflict loss (“hated,” v. 14). He requests their protection from “the evil one” (v. 15 NKJV; see 8:44), but not deliverance from their circumstances. They have a mission to complete, like Him, and cannot be completely delivered out of the world until it is complete (17:18). 

Jesus continues the stark contrast between His kingdom and the world order (v. 16). Jesus asks the Father to “sanctify them” (v. 17). Sanctify is a combination of two Greek words: not and this earth, thus, “not of this earth” (as verse 16 emphasizes). Sanctified ones do not embrace this earth’s value system. There is positional or initial sanctification that happens when we are cleansed by the blood of Christ (1 Cor. 6:11). There is also practical or progressive sanctification that happens each day—or should! (1 Thess. 5:23; Eph. 5:25-27). Drawing from a Wesleyan analogy, initial sanctification chops down the sin tree; progressive sanctification deals with the sin roots. The last half of John 17:17 teaches the role of the Word in the sanctification process. “Through” or “by” (NKJV) connects the desired result (sanctification) with the means (“Your word”). Jesus has consecrated Himself to this task (v. 19). If you are struggling with sin, immerse yourself in the Word. 

Jesus’ Prayer List 

You and I, as disciples of Jesus, are at the receiving end of Jesus’ prayers. Jesus is praying to the Father for us—for you, for me. We tend to ask, “How should I pray?” We don’t ask, “How should I receive prayer?” Yet we are here today because Jesus has prayed for us.—Leonard Sweet 

3. “THAT THEY ALL MAY BE ONE” 

A. Unity Among All Disciples (John 17:20-21) 

20 Neither pray I for these alone, but for them also which shall believe on me through their word; 21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. 

Everything Jesus has previously prayed for the Twelve applies to all disciples who embrace Christ (v. 20). There is no distinction made between those who hear Christ personally and those who hear of Him through others. Our unity with God must be patterned after the unity between the Father and the Son, as must our unity with one another (v. 21). This visible message of unity in conjunction with the message of Christ is necessary for the world to be convinced and accept Christ and the Father who sent Him. 

Faithful Intercessor 

A boy attended a Sunday school class taught by a dedicated woman and learned much. Later, he became a pastor in a different state. After several years, he attended a camp meeting in the state he was raised and encountered his childhood teacher. She stated she called his name in prayer every morning at 5 a.m., because God instructed her to do so. It shook him to the core to know that God and his former teacher loved him that much, but it also provided great encouragement. Whom has God placed on your heart to pray for each day? 

B. Love, Unity, and Acceptance (John 17:22-26) 

22 And the glory which thou gavest me I have given them; that they may be one, even as we are one: 23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.  

The nature of Christ’s “glory” (v. 22) is interpreted by verses 5 and 24. It is tied to unity. The unity of the Father and Son enables us to be “perfected” into one, or made complete in our relationships with God and one another, as we dwell in Christ and receive the love of the Father (v. 23). This message of love and unity is the one Christ wants the world to see and embrace (13:35). This will require a divine empowerment and extraordinary effort on our part in today’s world and culture. The Church appears to be many things today, but unified is not among them. Miracles still happen, however! Jesus’ prayer is a reality that will be fulfilled! The question is, What are we doing to help bring it to pass? 

Jesus moves from requesting to expressing His “desire” (17:24 NKJV). The fulfillment of Christ’s glorification is not complete until every saint the Father has given to the Son—past, present, future—is “with me where I am” (v. 24b). Only then will we be able to see, survive, and comprehend His full glory (Rev. 7:9-17). Again, we are reminded of the eternal preexistence of Christ and the integral, loving relationship of the Godhead that predates all creation (John 17:24c). 

Verses 25 and 26 form the conclusion of Jesus’ prayer. He uses another title for the Father that is found only here in Scripture, “righteous Father” (v. 25). This is most likely an appeal to (1) the justice of God, whereby those who are Christ’s do not suffer the same fate as the world, which rejects His provision; and (2) the presence and relational provision of the Father, through the mediatorship of Christ. The love of the Father for the Son is now bestowed on all those who love the Son (v. 26). What a powerful concept! The close of the prayer is a reminder that Christ dwells in us—the hope of our glory (Col. 1:27). 



• Why is Christian unity so important? 

FULFILLING GOD’S DESIRE 

The High Priestly Prayer of consecration encapsulates a powerful pattern for us to embrace, but also delineates profound teachings about Jesus and the Father that should be studied and incorporated by those called by His name. It should serve as a source of encouragement and comfort, for now He is seated at the right hand of the Father and “always lives to make intercession for [us]” (Heb. 7:25 NKJV). Further, we have the Holy Spirit who walks alongside of us to lift us up, guide, and encourage us to be more like Christ. 

Daily Devotions  

M.  Moses Prays for Israel (Numbers 14:11-20) 

T.  Choose Obedience and Live (Deuteronomy 30:11-20) 

W.  Unity Among Believers (Psalm 133:1-3) 

T.  Call to Unity (Philippians 2:1-4) 

F.  Jesus Intercedes for Us (Hebrews 7:22-26) 

S.  Resist the Devil (1 Peter 5:6-9) 

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.