Joh 17:1-5 | RWP | e4.org | Lifting up ( επαρας ). First aorist active participle of επαιρω , old and common verb with οφθαλμους (eyes) as in ; ; . Father ( Πατερ ). Vocative form as in verses , ; , 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 ( ; .). Jesus had the habit of prayer ( ; ; .; ; ; ; , ; , ; , ; ; ). He prayed here for himself ( ), for the disciples ( ), for all believers ( ). The prayer is similar in spirit to the Model Prayer for us in . The hour for his glorification has come as he had already told the disciples ( .; ). Glorify thy Son ( δοξασον σου τον υιον ). First aorist active imperative of δοξαζω , the only personal petition in this prayer. Jesus had already used this word δοξαζω for his death ( .). 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" ( ινα ο υιος δοξαση σε ). Purpose clause with ινα and the first aorist active subjunctive.

‏ John 17:1-5

Lifting up ( επαρας ). First aorist active participle of επαιρω, old and common verb with οφθαλμους (eyes) as in 4:35; 6:5; 11:41.

Father ( Πατερ ). 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 ( δοξασον σου τον υιον ). First aorist active imperative of δοξαζω, the only personal petition in this prayer. Jesus had already used this word δοξαζω 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" ( ινα ο υιος δοξαση σε ). Purpose clause with ινα and the first aorist active subjunctive.

Authority over all flesh ( εξουσιαν πασης σαρκος ). Σαρκος 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 ( ινα ). Secondary purpose with ινα δωσε (future active indicative) carrying on the idea of ινα δοξαση. See 13:34; 17:21 for ινα, καθωσ, ινα.

Whatsoever ( παν ο ). A peculiar classical Greek idiom, the collective use of the singular παν ο as in 6:37, 39 and ο in 17:24 and the nominative absolute (nom. pendens) with αυτοις (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653.

Should know ( γινωσκωσιν ). Present active subjunctive with ινα (subject clause), "should keep on knowing."

Even Jesus Christ ( Ιησουν Χριστον ). 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, Χριστον 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).

I glorified thee on the earth ( εγω σε εδοξασα επ της γης ). Verse 3 is parenthetical and so verse 4 goes on after verse 2. He had prayed for further glorification.

Having accomplished ( τελειωσας ). First aorist active participle of τελειοω, old verb from τελειος (perfect). Used in 4:34 by Jesus with το εργον as here. That was Christ's "food" ( βρωμα ) 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 ( τετελεστα ). Christ does not die as a disappointed man, but as the successful messenger, apostle ( απεστειλας, verse 3) of the Father to men.

Thou hast given ( δεδωκας ). Perfect active indicative of διδωμ, regarded as a permanent task.

With thine own self ( παρα σεαυτω ). "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 ( παρα σο, with thee) "which I had" ( η ειχον, imperfect active of εχω, I used to have, with attraction of case of ην to η because of δοξη ), "before the world was" ( προ του τον κοσμον εινα ), "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).