Charles Ellicott Commentary John 17

These words spoke Jesus, and lifted up his eyes to heaven.—Compare to Note on John 14:31. If the view adopted in this way is correct, it follows that the prayer of this chapter, as well as the discourses that preceded it, was uttered as they were preparing to leave the chamber after supper.

The words “to heaven” should not be taken to imply that he looked up to the sky, and must, therefore, have been in the open air. The upward look is naturally expressive of feeling, and irrespective of place.

This chapter contains, then, the words uttered by our Lord, with eyes lifted up to heaven, in prayer to the Father. It is often spoken of as the High Priest’s Prayer . Anyone who would understand it must remember that he is in the Holy of Holies, and must approach it with eyes and heart uplifted to the God to whom and by whom it was spoken.

Bengel speaks of this chapter as the simplest in word, and profoundest in thought, in the whole Bible. The key to the thought is in the presence of the Spirit, who shall guide into all truth (John 16:26).

Father, the hour is come.—“Father,” without any addition, as in John 17:5; John 17:21; John 17:24. Compare to “Our Father,” in the prayer taught to the disciples, and “Holy Father” and “Righteous Father” in John 17:11; John 17:25. In the first petition of this prayer the disciples are not identified with Him, and yet He does not by the use of the singular person exclude them. Through Him they and all believers receive the spirit of adoption, and cry, as He cried, Abba, Father. For the thought of the hour, compare to John 12:23; John 12:28; John 13:1; John 13:31–32.

Glorify your Son, that your Son also may glorify you.—What is meant by glorifying the Son is further explained in John 17:5. But this implies the dark path of death, which must be trodden before that glory will be attained (Compare to John 12:23 and following). The glorifying of the Father by the Son is the manifestation of God’s glory in the completion of the Messianic work by the mission of the Advocate and the future victories of the Church. This is further explained in John 17:2-4.

As you have given him power over all flesh.—Better, According as you gave Him... This is the ground on which the prayer in John 17:1 is based. (John 13:3.) The glory for which He asks is in accordance with the decree which appointed His Messianic work.

“All flesh” represents a Greek translation of a Hebrew phrase. It occurs again in Matthew 24:22; Mark 13:20; Luke 3:6; Acts 2:17; Romans 3:20; 1 Corinthians 1:29; 1 Corinthians 15:39; Galatians 2:16; 1 Peter 1:24. St. John uses it in this place only. Its particular signification is humanity as such, considered in its weakness and imperfection.

That he should give eternal life to as many as you have given him.—Literally, That all whom you gave Him, He may give to them eternal life. (Compare to John 17:6, and Note on John 6:37 and following.) The word “all” is in the Greek a neuter singular, and signifies collectively the whole body of humanity given to Christ. The word for “to them” is masculine and plural, and signifies the individual reception on the part of those to whom eternal life is given. (Compare to Notes on John 6:39-40.)

And this is life eternal.—These words are more frequent in Saint John than in any other New Testament writer (John 3:36; John 5:24; John 5:39; John 6:27; John 6:40; John 6:47; John 6:54; John 6:68; John 10:28; John 12:25; John 12:50; 1 John 1:2; 1 John 2:15; 1 John 3:15; 1 John 5:11; 1 John 5:13; 1 John 5:20).

The previous verse indicates that Christ's Messianic work is to give eternal life to those whom God has given Him. The following verse states that He has accomplished this work. This present verse shows in what its accomplishment consists—namely, in revealing to humanity the only true God through Jesus Christ.

That they might know You the only true God.—A better rendering is, That they might recognize You as the only true God. (Compare Notes on John 1:9; John 14:7.)

And Jesus Christ, whom You have sent.—A better rendering is, And Him, whom You sent, Jesus, as Messiah.

Eternal life consists in the knowledge of the Father as the only Being who corresponds to the ideal conception of God, and in this knowledge as it is manifested in Him whom God anointed and sent into the world to declare His attributes and character.

Only in the Word made flesh can we hear the voice of mercy, forgiveness, love, and fatherhood—a voice which comes to humanity as the breath of life, so that they become living souls.

I have glorified you on the earth: I have finished the work ...—Better, I glorified You on earth: I finished the work ... The former sentence is explained by the latter. God was glorified in the completion of the Messianic work of Christ. For this conception of the work of life, which includes the whole life as manifesting God to man, compare Notes on John 5:36; John 9:4; John 10:25, and other related passages.

And now, O Father, glorify thou me with thine own self.—These words are exactly parallel with the commencement of the previous verse: “I,” “Thou,” “Thee—Me,” “on earth,” “with Thine own self.” .

With the glory which I had with thee before the world was.—This clause admits of but one meaning: namely, that Jesus claimed for Himself the possession of the divine glory in His pre-existent state before the world was, and that He claimed this in personality distinct from, but in essence one with God. (John 1:18, and on the whole passage, Notes on Philippians 2:4-9).

The special importance of the thought here is that it is uttered in the words of Christ Himself, and that these words are a prayer to the Father.

There can be no explanation of John 17:1-5 of this chapter which denies that our Lord Jesus Christ claimed for Himself that He was divine and co-eternal with the Father.