The High Priestly Prayer begins with Jesus lifting his eyes to heaven: the first recorded instance of his looking upward to pray. What follows is the prayer that governs the final section of the Gospel and provides the theological framework for everything the cross is about to accomplish.
Father, the hour is come. The hour, hē hōra, that John has been tracking since chapter 2 (his hour had not yet come) through chapter 7 (no one arrested him because his hour had not yet come) through chapter 12 (now is the Son of Man glorified) has arrived. The prayer is spoken from the threshold of the cross.
Glorify your Son that the Son may glorify you, as you have given him authority over all flesh, that he should give eternal life to as many as you have given him. The giving of the Father and the giving of the Son are the two movements of the one redemptive act. Thread 3 is in the authority over all flesh: the King has been given comprehensive authority by the Father.
Eternal life defined: that they might know you, the only true God, and Jesus Christ whom you have sent. The definition is relational, not durational. Aiōnios zōē is not infinite duration of existence. It is the quality of life that consists in knowing God. The knowing is ginōskōsin, present subjunctive, ongoing active knowing. Eternal life is not an event but a relationship.
Glorify me with the glory I had with you before the world was, before the world existed, the Son possessed glory in uninterrupted relationship with the Father. Thread 6 traces from that pre-temporal glory through the incarnation's veiling to the resurrection's revelation: the glory that was hidden in the flesh will be restored and displayed.
Glorify thou me with the glory which I had with thee before the world was: the preexistence of the Son stated as the ground of the prayer; and eternal life defined not as a duration but as a relationship: knowing the only true God and Jesus Christ whom he has sent.
αὕτη δέ ἐστιν ἡ αἰώνιος ζωή ἵνα γινώσκωσιν σέ (hautē de estin hē aiōnios zōē hina ginōskōsin se): this is life eternal, that they might know thee: ginōskōsin (present active subjunctive of ginōskō, that they might be knowing, in the ongoing state of knowing; not a past knowledge-event but continuous present knowing); the eternal life is defined as knowing, not as a category of existence, its content is relational, not merely durational · τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί (tē doxē hē eikhon pro tou ton kosmon einai para soi): the glory which I had with thee before the world was: eikhon (I had, imperfect of echō; the imperfect of ongoing possession; even before the world existed, the Son possessed this glory in continuous ongoing relationship with the Father); pro tou ton kosmon einai (before the world was, the preexistence is absolute: before the world's being, not merely before history's beginning)
threads t3 · t6 · see John 1:1-2 · Philippians 2:5-11 · 1 John 5:20
The High Priestly Prayer begins with Jesus lifting his eyes to heaven: the first recorded instance of his looking upward to pray. What follows is the prayer that governs the final section of the Gospel and provides the theological framework for everything the cross is about to accomplish.
Father, the hour is come. The hour, hē hōra, that John has been tracking since chapter 2 (his hour had not yet come) through chapter 7 (no one arrested him because his hour had not yet come) through chapter 12 (now is the Son of Man glorified) has arrived. The prayer is spoken from the threshold of the cross.
Glorify your Son that the Son may glorify you, as you have given him authority over all flesh, that he should give eternal life to as many as you have given him. The giving of the Father and the giving of the Son are the two movements of the one redemptive act. Thread 3 is in the authority over all flesh: the King has been given comprehensive authority by the Father.
Eternal life defined: that they might know you, the only true God, and Jesus Christ whom you have sent. The definition is relational, not durational. Aiōnios zōē is not infinite duration of existence. It is the quality of life that consists in knowing God. The knowing is ginōskōsin, present subjunctive, ongoing active knowing. Eternal life is not an event but a relationship.
Glorify me with the glory I had with you before the world was, before the world existed, the Son possessed glory in uninterrupted relationship with the Father. Thread 6 traces from that pre-temporal glory through the incarnation's veiling to the resurrection's revelation: the glory that was hidden in the flesh will be restored and displayed.
Glorify thou me with the glory which I had with thee before the world was: the preexistence of the Son stated as the ground of the prayer; and eternal life defined not as a duration but as a relationship: knowing the only true God and Jesus Christ whom he has sent.
αὕτη δέ ἐστιν ἡ αἰώνιος ζωή ἵνα γινώσκωσιν σέ (hautē de estin hē aiōnios zōē hina ginōskōsin se): this is life eternal, that they might know thee: ginōskōsin (present active subjunctive of ginōskō, that they might be knowing, in the ongoing state of knowing; not a past knowledge-event but continuous present knowing); the eternal life is defined as knowing, not as a category of existence, its content is relational, not merely durational · τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί (tē doxē hē eikhon pro tou ton kosmon einai para soi): the glory which I had with thee before the world was: eikhon (I had, imperfect of echō; the imperfect of ongoing possession; even before the world existed, the Son possessed this glory in continuous ongoing relationship with the Father); pro tou ton kosmon einai (before the world was, the preexistence is absolute: before the world's being, not merely before history's beginning)
threads t3 · t6 · see John 1:1-2 · Philippians 2:5-11 · 1 John 5:20
The High Priestly Prayer begins with Jesus lifting his eyes to heaven: the first recorded instance of his looking upward to pray. What follows is the prayer that governs the final section of the Gospel and provides the theological framework for everything the cross is about to accomplish.
Father, the hour is come. The hour, hē hōra, that John has been tracking since chapter 2 (his hour had not yet come) through chapter 7 (no one arrested him because his hour had not yet come) through chapter 12 (now is the Son of Man glorified) has arrived. The prayer is spoken from the threshold of the cross.
Glorify your Son that the Son may glorify you, as you have given him authority over all flesh, that he should give eternal life to as many as you have given him. The giving of the Father and the giving of the Son are the two movements of the one redemptive act. Thread 3 is in the authority over all flesh: the King has been given comprehensive authority by the Father.
Eternal life defined: that they might know you, the only true God, and Jesus Christ whom you have sent. The definition is relational, not durational. Aiōnios zōē is not infinite duration of existence. It is the quality of life that consists in knowing God. The knowing is ginōskōsin, present subjunctive, ongoing active knowing. Eternal life is not an event but a relationship.
Glorify me with the glory I had with you before the world was, before the world existed, the Son possessed glory in uninterrupted relationship with the Father. Thread 6 traces from that pre-temporal glory through the incarnation's veiling to the resurrection's revelation: the glory that was hidden in the flesh will be restored and displayed.
Glorify thou me with the glory which I had with thee before the world was: the preexistence of the Son stated as the ground of the prayer; and eternal life defined not as a duration but as a relationship: knowing the only true God and Jesus Christ whom he has sent.
αὕτη δέ ἐστιν ἡ αἰώνιος ζωή ἵνα γινώσκωσιν σέ (hautē de estin hē aiōnios zōē hina ginōskōsin se): this is life eternal, that they might know thee: ginōskōsin (present active subjunctive of ginōskō, that they might be knowing, in the ongoing state of knowing; not a past knowledge-event but continuous present knowing); the eternal life is defined as knowing, not as a category of existence, its content is relational, not merely durational · τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί (tē doxē hē eikhon pro tou ton kosmon einai para soi): the glory which I had with thee before the world was: eikhon (I had, imperfect of echō; the imperfect of ongoing possession; even before the world existed, the Son possessed this glory in continuous ongoing relationship with the Father); pro tou ton kosmon einai (before the world was, the preexistence is absolute: before the world's being, not merely before history's beginning)
threads t3 · t6 · see John 1:1-2 · Philippians 2:5-11 · 1 John 5:20
The High Priestly Prayer begins with Jesus lifting his eyes to heaven: the first recorded instance of his looking upward to pray. What follows is the prayer that governs the final section of the Gospel and provides the theological framework for everything the cross is about to accomplish.
Father, the hour is come. The hour, hē hōra, that John has been tracking since chapter 2 (his hour had not yet come) through chapter 7 (no one arrested him because his hour had not yet come) through chapter 12 (now is the Son of Man glorified) has arrived. The prayer is spoken from the threshold of the cross.
Glorify your Son that the Son may glorify you, as you have given him authority over all flesh, that he should give eternal life to as many as you have given him. The giving of the Father and the giving of the Son are the two movements of the one redemptive act. Thread 3 is in the authority over all flesh: the King has been given comprehensive authority by the Father.
Eternal life defined: that they might know you, the only true God, and Jesus Christ whom you have sent. The definition is relational, not durational. Aiōnios zōē is not infinite duration of existence. It is the quality of life that consists in knowing God. The knowing is ginōskōsin, present subjunctive, ongoing active knowing. Eternal life is not an event but a relationship.
Glorify me with the glory I had with you before the world was, before the world existed, the Son possessed glory in uninterrupted relationship with the Father. Thread 6 traces from that pre-temporal glory through the incarnation's veiling to the resurrection's revelation: the glory that was hidden in the flesh will be restored and displayed.
Glorify thou me with the glory which I had with thee before the world was: the preexistence of the Son stated as the ground of the prayer; and eternal life defined not as a duration but as a relationship: knowing the only true God and Jesus Christ whom he has sent.
αὕτη δέ ἐστιν ἡ αἰώνιος ζωή ἵνα γινώσκωσιν σέ (hautē de estin hē aiōnios zōē hina ginōskōsin se): this is life eternal, that they might know thee: ginōskōsin (present active subjunctive of ginōskō, that they might be knowing, in the ongoing state of knowing; not a past knowledge-event but continuous present knowing); the eternal life is defined as knowing, not as a category of existence, its content is relational, not merely durational · τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί (tē doxē hē eikhon pro tou ton kosmon einai para soi): the glory which I had with thee before the world was: eikhon (I had, imperfect of echō; the imperfect of ongoing possession; even before the world existed, the Son possessed this glory in continuous ongoing relationship with the Father); pro tou ton kosmon einai (before the world was, the preexistence is absolute: before the world's being, not merely before history's beginning)
threads t3 · t6 · see John 1:1-2 · Philippians 2:5-11 · 1 John 5:20
The High Priestly Prayer begins with Jesus lifting his eyes to heaven: the first recorded instance of his looking upward to pray. What follows is the prayer that governs the final section of the Gospel and provides the theological framework for everything the cross is about to accomplish.
Father, the hour is come. The hour, hē hōra, that John has been tracking since chapter 2 (his hour had not yet come) through chapter 7 (no one arrested him because his hour had not yet come) through chapter 12 (now is the Son of Man glorified) has arrived. The prayer is spoken from the threshold of the cross.
Glorify your Son that the Son may glorify you, as you have given him authority over all flesh, that he should give eternal life to as many as you have given him. The giving of the Father and the giving of the Son are the two movements of the one redemptive act. Thread 3 is in the authority over all flesh: the King has been given comprehensive authority by the Father.
Eternal life defined: that they might know you, the only true God, and Jesus Christ whom you have sent. The definition is relational, not durational. Aiōnios zōē is not infinite duration of existence. It is the quality of life that consists in knowing God. The knowing is ginōskōsin, present subjunctive, ongoing active knowing. Eternal life is not an event but a relationship.
Glorify me with the glory I had with you before the world was, before the world existed, the Son possessed glory in uninterrupted relationship with the Father. Thread 6 traces from that pre-temporal glory through the incarnation's veiling to the resurrection's revelation: the glory that was hidden in the flesh will be restored and displayed.
Glorify thou me with the glory which I had with thee before the world was: the preexistence of the Son stated as the ground of the prayer; and eternal life defined not as a duration but as a relationship: knowing the only true God and Jesus Christ whom he has sent.
αὕτη δέ ἐστιν ἡ αἰώνιος ζωή ἵνα γινώσκωσιν σέ (hautē de estin hē aiōnios zōē hina ginōskōsin se): this is life eternal, that they might know thee: ginōskōsin (present active subjunctive of ginōskō, that they might be knowing, in the ongoing state of knowing; not a past knowledge-event but continuous present knowing); the eternal life is defined as knowing, not as a category of existence, its content is relational, not merely durational · τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί (tē doxē hē eikhon pro tou ton kosmon einai para soi): the glory which I had with thee before the world was: eikhon (I had, imperfect of echō; the imperfect of ongoing possession; even before the world existed, the Son possessed this glory in continuous ongoing relationship with the Father); pro tou ton kosmon einai (before the world was, the preexistence is absolute: before the world's being, not merely before history's beginning)
threads t3 · t6 · see John 1:1-2 · Philippians 2:5-11 · 1 John 5:20
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer narrows from cosmic to personal. I pray not for the world: the Calvinist sometimes uses this verse to argue that Jesus has no salvific concern for the non-elect. But the prayer's purpose is not the salvation of the disciples. It is their preservation, unity, and sanctification. Jesus prays for the world's salvation elsewhere, John 3:16-17 names it explicitly. This prayer has a different objective.
Holy Father, keep them in your name those whom you gave me, that they may be one as we are one. The unity prayed for is patterned on the Father-Son unity, not organizational agreement but the deep mutual indwelling of persons who are in each other. Thread 6 is the standard: as Father and Son are one, so the disciples should be one.
While I was with them I kept them in your name, and I guarded them, and none of them was lost except the son of destruction: that the Scripture might be fulfilled. Judas's defection is not presented as a failure of the keeping but as the fulfillment of Scripture. The son of perdition was never genuinely kept in the way the others were kept. His going was the fulfillment of a different trajectory, not the breakdown of the keeping.
Sanctify them in the truth: your word is truth. The sanctification is located in the truth and accomplished through it. The instrument is the word. Thread 4 is in the ongoing process: sanctification is not instantaneous. It is the continuous shaping of the person through the truth that is the word of God.
I pray not for the world but for them: the prayer's scope is specific and intentional; and thy word is truth. The sanctification the disciples need is accomplished through the truth, not around it.
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (hagiason autous en tē alētheia ho logos ho sos alētheia estin): sanctify them in the truth; your word is truth: hagiason (aorist imperative of hagiazō, set apart, consecrate, make holy; the aorist marks the decisive act of consecration); en tē alētheia (in the truth, the sphere of the sanctification is the truth; not merely through information but by being immersed in and shaped by what is real); ho logos ho sos alētheia estin (your word is truth, not contains truth or points to truth but is truth)
threads t2 · t4 · t6 · see Psalm 41:9 · John 10:28-29 · Ephesians 5:26
The prayer extends beyond the eleven. Neither for these alone, but for all who will believe through their word. The High Priestly Prayer encompasses every person who will ever come to faith through the apostolic testimony. The prayer is still being prayed for. It is still being answered.
The unity petition unfolds in concentric circles. That all may be one. The oneness is hen, the neuter singular of the number one; not organizational uniformity but the kind of oneness that exists between Father and Son: as you Father are in me and I in you. And the destination: that they may be in us, en hēmin ōsin. Not merely resembling the Father-Son unity from outside. Incorporated into it.
The chain of indwelling that verse 23 names is the most comprehensive statement of the in-Christ union in the canon. The Father is in the Son. The Son is in the believers. Therefore the Father is in the believers through the Son. The loop closes: I in them and you in me, that they may be perfected into oneness. Thread 6 arrives at its ultimate NT expression here. The shakan of Exodus, the eskēnōsen of John 1:14, the Christ-in-you of Colossians 1:27, the Trinity making its monē in the believer of John 14:23. All of it arrives at this: I in them and you in me.
And the glory which you gave me I have given them. The pre-temporal glory the Son had with the Father before the world was (verse 5) is shared with those who are in him. The giving of glory is the giving of the in-Christ location that carries all the glory.
Father, I will that where I am they may be with me, to behold my glory. The prayer closes with the desire of the King for his people: that they would be where he is, seeing what he sees. Thread 3 is the royal invitation extended from the throne. Thread 1 is the love that was there before the foundation of the world and that pursues the disciples through the prayer of the Son to the Father, that the love with which you loved me may be in them, and I in them.
That they may be one as we are one, I in them and you in me. The union the disciples share with each other is grounded in and participates in the union the Son has with the Father; the in-Christ union of Thread 6 arrives at its highest expression in the canon.
ἵνα πάντες ἓν ὦσιν καθὼς σύ πάτερ ἐν ἐμοὶ κἀγὼ ἐν σοί ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν (hina pantes hen ōsin kathōs su pater en emoi kagō en soi hina kai autoi en hēmin ōsin): that they all may be one as thou Father art in me and I in thee that they also may be in us: the goal of the prayer is stated with precision: the unity of believers (hen ōsin, may be one) is patterned on (kathōs, just as) the mutual indwelling of Father and Son, and its destination is incorporation into that indwelling: en hēmin ōsin (may be in us, the believers are to be in the Father-Son unity, not merely resembling it from outside) · ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί (egō en autois kai su en emoi): I in them and thou in me, the chain of indwelling: the Father is in the Son; the Son is in the believers; therefore the Father is in the believers through the Son; the in-Christ union extends the Father-Son union to encompass every person who believes through the word
threads t1 · t2 · t6 · see John 14:23 · Colossians 1:27 · 1 John 4:13
The prayer extends beyond the eleven. Neither for these alone, but for all who will believe through their word. The High Priestly Prayer encompasses every person who will ever come to faith through the apostolic testimony. The prayer is still being prayed for. It is still being answered.
The unity petition unfolds in concentric circles. That all may be one. The oneness is hen, the neuter singular of the number one; not organizational uniformity but the kind of oneness that exists between Father and Son: as you Father are in me and I in you. And the destination: that they may be in us, en hēmin ōsin. Not merely resembling the Father-Son unity from outside. Incorporated into it.
The chain of indwelling that verse 23 names is the most comprehensive statement of the in-Christ union in the canon. The Father is in the Son. The Son is in the believers. Therefore the Father is in the believers through the Son. The loop closes: I in them and you in me, that they may be perfected into oneness. Thread 6 arrives at its ultimate NT expression here. The shakan of Exodus, the eskēnōsen of John 1:14, the Christ-in-you of Colossians 1:27, the Trinity making its monē in the believer of John 14:23. All of it arrives at this: I in them and you in me.
And the glory which you gave me I have given them. The pre-temporal glory the Son had with the Father before the world was (verse 5) is shared with those who are in him. The giving of glory is the giving of the in-Christ location that carries all the glory.
Father, I will that where I am they may be with me, to behold my glory. The prayer closes with the desire of the King for his people: that they would be where he is, seeing what he sees. Thread 3 is the royal invitation extended from the throne. Thread 1 is the love that was there before the foundation of the world and that pursues the disciples through the prayer of the Son to the Father, that the love with which you loved me may be in them, and I in them.
That they may be one as we are one, I in them and you in me. The union the disciples share with each other is grounded in and participates in the union the Son has with the Father; the in-Christ union of Thread 6 arrives at its highest expression in the canon.
ἵνα πάντες ἓν ὦσιν καθὼς σύ πάτερ ἐν ἐμοὶ κἀγὼ ἐν σοί ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν (hina pantes hen ōsin kathōs su pater en emoi kagō en soi hina kai autoi en hēmin ōsin): that they all may be one as thou Father art in me and I in thee that they also may be in us: the goal of the prayer is stated with precision: the unity of believers (hen ōsin, may be one) is patterned on (kathōs, just as) the mutual indwelling of Father and Son, and its destination is incorporation into that indwelling: en hēmin ōsin (may be in us, the believers are to be in the Father-Son unity, not merely resembling it from outside) · ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί (egō en autois kai su en emoi): I in them and thou in me, the chain of indwelling: the Father is in the Son; the Son is in the believers; therefore the Father is in the believers through the Son; the in-Christ union extends the Father-Son union to encompass every person who believes through the word
threads t1 · t2 · t6 · see John 14:23 · Colossians 1:27 · 1 John 4:13
The prayer extends beyond the eleven. Neither for these alone, but for all who will believe through their word. The High Priestly Prayer encompasses every person who will ever come to faith through the apostolic testimony. The prayer is still being prayed for. It is still being answered.
The unity petition unfolds in concentric circles. That all may be one. The oneness is hen, the neuter singular of the number one; not organizational uniformity but the kind of oneness that exists between Father and Son: as you Father are in me and I in you. And the destination: that they may be in us, en hēmin ōsin. Not merely resembling the Father-Son unity from outside. Incorporated into it.
The chain of indwelling that verse 23 names is the most comprehensive statement of the in-Christ union in the canon. The Father is in the Son. The Son is in the believers. Therefore the Father is in the believers through the Son. The loop closes: I in them and you in me, that they may be perfected into oneness. Thread 6 arrives at its ultimate NT expression here. The shakan of Exodus, the eskēnōsen of John 1:14, the Christ-in-you of Colossians 1:27, the Trinity making its monē in the believer of John 14:23. All of it arrives at this: I in them and you in me.
And the glory which you gave me I have given them. The pre-temporal glory the Son had with the Father before the world was (verse 5) is shared with those who are in him. The giving of glory is the giving of the in-Christ location that carries all the glory.
Father, I will that where I am they may be with me, to behold my glory. The prayer closes with the desire of the King for his people: that they would be where he is, seeing what he sees. Thread 3 is the royal invitation extended from the throne. Thread 1 is the love that was there before the foundation of the world and that pursues the disciples through the prayer of the Son to the Father, that the love with which you loved me may be in them, and I in them.
That they may be one as we are one, I in them and you in me. The union the disciples share with each other is grounded in and participates in the union the Son has with the Father; the in-Christ union of Thread 6 arrives at its highest expression in the canon.
ἵνα πάντες ἓν ὦσιν καθὼς σύ πάτερ ἐν ἐμοὶ κἀγὼ ἐν σοί ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν (hina pantes hen ōsin kathōs su pater en emoi kagō en soi hina kai autoi en hēmin ōsin): that they all may be one as thou Father art in me and I in thee that they also may be in us: the goal of the prayer is stated with precision: the unity of believers (hen ōsin, may be one) is patterned on (kathōs, just as) the mutual indwelling of Father and Son, and its destination is incorporation into that indwelling: en hēmin ōsin (may be in us, the believers are to be in the Father-Son unity, not merely resembling it from outside) · ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί (egō en autois kai su en emoi): I in them and thou in me, the chain of indwelling: the Father is in the Son; the Son is in the believers; therefore the Father is in the believers through the Son; the in-Christ union extends the Father-Son union to encompass every person who believes through the word
threads t1 · t2 · t6 · see John 14:23 · Colossians 1:27 · 1 John 4:13
The prayer extends beyond the eleven. Neither for these alone, but for all who will believe through their word. The High Priestly Prayer encompasses every person who will ever come to faith through the apostolic testimony. The prayer is still being prayed for. It is still being answered.
The unity petition unfolds in concentric circles. That all may be one. The oneness is hen, the neuter singular of the number one; not organizational uniformity but the kind of oneness that exists between Father and Son: as you Father are in me and I in you. And the destination: that they may be in us, en hēmin ōsin. Not merely resembling the Father-Son unity from outside. Incorporated into it.
The chain of indwelling that verse 23 names is the most comprehensive statement of the in-Christ union in the canon. The Father is in the Son. The Son is in the believers. Therefore the Father is in the believers through the Son. The loop closes: I in them and you in me, that they may be perfected into oneness. Thread 6 arrives at its ultimate NT expression here. The shakan of Exodus, the eskēnōsen of John 1:14, the Christ-in-you of Colossians 1:27, the Trinity making its monē in the believer of John 14:23. All of it arrives at this: I in them and you in me.
And the glory which you gave me I have given them. The pre-temporal glory the Son had with the Father before the world was (verse 5) is shared with those who are in him. The giving of glory is the giving of the in-Christ location that carries all the glory.
Father, I will that where I am they may be with me, to behold my glory. The prayer closes with the desire of the King for his people: that they would be where he is, seeing what he sees. Thread 3 is the royal invitation extended from the throne. Thread 1 is the love that was there before the foundation of the world and that pursues the disciples through the prayer of the Son to the Father, that the love with which you loved me may be in them, and I in them.
That they may be one as we are one, I in them and you in me. The union the disciples share with each other is grounded in and participates in the union the Son has with the Father; the in-Christ union of Thread 6 arrives at its highest expression in the canon.
ἵνα πάντες ἓν ὦσιν καθὼς σύ πάτερ ἐν ἐμοὶ κἀγὼ ἐν σοί ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν (hina pantes hen ōsin kathōs su pater en emoi kagō en soi hina kai autoi en hēmin ōsin): that they all may be one as thou Father art in me and I in thee that they also may be in us: the goal of the prayer is stated with precision: the unity of believers (hen ōsin, may be one) is patterned on (kathōs, just as) the mutual indwelling of Father and Son, and its destination is incorporation into that indwelling: en hēmin ōsin (may be in us, the believers are to be in the Father-Son unity, not merely resembling it from outside) · ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί (egō en autois kai su en emoi): I in them and thou in me, the chain of indwelling: the Father is in the Son; the Son is in the believers; therefore the Father is in the believers through the Son; the in-Christ union extends the Father-Son union to encompass every person who believes through the word
threads t1 · t2 · t6 · see John 14:23 · Colossians 1:27 · 1 John 4:13
The prayer extends beyond the eleven. Neither for these alone, but for all who will believe through their word. The High Priestly Prayer encompasses every person who will ever come to faith through the apostolic testimony. The prayer is still being prayed for. It is still being answered.
The unity petition unfolds in concentric circles. That all may be one. The oneness is hen, the neuter singular of the number one; not organizational uniformity but the kind of oneness that exists between Father and Son: as you Father are in me and I in you. And the destination: that they may be in us, en hēmin ōsin. Not merely resembling the Father-Son unity from outside. Incorporated into it.
The chain of indwelling that verse 23 names is the most comprehensive statement of the in-Christ union in the canon. The Father is in the Son. The Son is in the believers. Therefore the Father is in the believers through the Son. The loop closes: I in them and you in me, that they may be perfected into oneness. Thread 6 arrives at its ultimate NT expression here. The shakan of Exodus, the eskēnōsen of John 1:14, the Christ-in-you of Colossians 1:27, the Trinity making its monē in the believer of John 14:23. All of it arrives at this: I in them and you in me.
And the glory which you gave me I have given them. The pre-temporal glory the Son had with the Father before the world was (verse 5) is shared with those who are in him. The giving of glory is the giving of the in-Christ location that carries all the glory.
Father, I will that where I am they may be with me, to behold my glory. The prayer closes with the desire of the King for his people: that they would be where he is, seeing what he sees. Thread 3 is the royal invitation extended from the throne. Thread 1 is the love that was there before the foundation of the world and that pursues the disciples through the prayer of the Son to the Father, that the love with which you loved me may be in them, and I in them.
That they may be one as we are one, I in them and you in me. The union the disciples share with each other is grounded in and participates in the union the Son has with the Father; the in-Christ union of Thread 6 arrives at its highest expression in the canon.
ἵνα πάντες ἓν ὦσιν καθὼς σύ πάτερ ἐν ἐμοὶ κἀγὼ ἐν σοί ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν (hina pantes hen ōsin kathōs su pater en emoi kagō en soi hina kai autoi en hēmin ōsin): that they all may be one as thou Father art in me and I in thee that they also may be in us: the goal of the prayer is stated with precision: the unity of believers (hen ōsin, may be one) is patterned on (kathōs, just as) the mutual indwelling of Father and Son, and its destination is incorporation into that indwelling: en hēmin ōsin (may be in us, the believers are to be in the Father-Son unity, not merely resembling it from outside) · ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί (egō en autois kai su en emoi): I in them and thou in me, the chain of indwelling: the Father is in the Son; the Son is in the believers; therefore the Father is in the believers through the Son; the in-Christ union extends the Father-Son union to encompass every person who believes through the word
threads t1 · t2 · t6 · see John 14:23 · Colossians 1:27 · 1 John 4:13
The prayer extends beyond the eleven. Neither for these alone, but for all who will believe through their word. The High Priestly Prayer encompasses every person who will ever come to faith through the apostolic testimony. The prayer is still being prayed for. It is still being answered.
The unity petition unfolds in concentric circles. That all may be one. The oneness is hen, the neuter singular of the number one; not organizational uniformity but the kind of oneness that exists between Father and Son: as you Father are in me and I in you. And the destination: that they may be in us, en hēmin ōsin. Not merely resembling the Father-Son unity from outside. Incorporated into it.
The chain of indwelling that verse 23 names is the most comprehensive statement of the in-Christ union in the canon. The Father is in the Son. The Son is in the believers. Therefore the Father is in the believers through the Son. The loop closes: I in them and you in me, that they may be perfected into oneness. Thread 6 arrives at its ultimate NT expression here. The shakan of Exodus, the eskēnōsen of John 1:14, the Christ-in-you of Colossians 1:27, the Trinity making its monē in the believer of John 14:23. All of it arrives at this: I in them and you in me.
And the glory which you gave me I have given them. The pre-temporal glory the Son had with the Father before the world was (verse 5) is shared with those who are in him. The giving of glory is the giving of the in-Christ location that carries all the glory.
Father, I will that where I am they may be with me, to behold my glory. The prayer closes with the desire of the King for his people: that they would be where he is, seeing what he sees. Thread 3 is the royal invitation extended from the throne. Thread 1 is the love that was there before the foundation of the world and that pursues the disciples through the prayer of the Son to the Father, that the love with which you loved me may be in them, and I in them.
That they may be one as we are one, I in them and you in me. The union the disciples share with each other is grounded in and participates in the union the Son has with the Father; the in-Christ union of Thread 6 arrives at its highest expression in the canon.
ἵνα πάντες ἓν ὦσιν καθὼς σύ πάτερ ἐν ἐμοὶ κἀγὼ ἐν σοί ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν (hina pantes hen ōsin kathōs su pater en emoi kagō en soi hina kai autoi en hēmin ōsin): that they all may be one as thou Father art in me and I in thee that they also may be in us: the goal of the prayer is stated with precision: the unity of believers (hen ōsin, may be one) is patterned on (kathōs, just as) the mutual indwelling of Father and Son, and its destination is incorporation into that indwelling: en hēmin ōsin (may be in us, the believers are to be in the Father-Son unity, not merely resembling it from outside) · ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί (egō en autois kai su en emoi): I in them and thou in me, the chain of indwelling: the Father is in the Son; the Son is in the believers; therefore the Father is in the believers through the Son; the in-Christ union extends the Father-Son union to encompass every person who believes through the word
threads t1 · t2 · t6 · see John 14:23 · Colossians 1:27 · 1 John 4:13
The prayer extends beyond the eleven. Neither for these alone, but for all who will believe through their word. The High Priestly Prayer encompasses every person who will ever come to faith through the apostolic testimony. The prayer is still being prayed for. It is still being answered.
The unity petition unfolds in concentric circles. That all may be one. The oneness is hen, the neuter singular of the number one; not organizational uniformity but the kind of oneness that exists between Father and Son: as you Father are in me and I in you. And the destination: that they may be in us, en hēmin ōsin. Not merely resembling the Father-Son unity from outside. Incorporated into it.
The chain of indwelling that verse 23 names is the most comprehensive statement of the in-Christ union in the canon. The Father is in the Son. The Son is in the believers. Therefore the Father is in the believers through the Son. The loop closes: I in them and you in me, that they may be perfected into oneness. Thread 6 arrives at its ultimate NT expression here. The shakan of Exodus, the eskēnōsen of John 1:14, the Christ-in-you of Colossians 1:27, the Trinity making its monē in the believer of John 14:23. All of it arrives at this: I in them and you in me.
And the glory which you gave me I have given them. The pre-temporal glory the Son had with the Father before the world was (verse 5) is shared with those who are in him. The giving of glory is the giving of the in-Christ location that carries all the glory.
Father, I will that where I am they may be with me, to behold my glory. The prayer closes with the desire of the King for his people: that they would be where he is, seeing what he sees. Thread 3 is the royal invitation extended from the throne. Thread 1 is the love that was there before the foundation of the world and that pursues the disciples through the prayer of the Son to the Father, that the love with which you loved me may be in them, and I in them.
That they may be one as we are one, I in them and you in me. The union the disciples share with each other is grounded in and participates in the union the Son has with the Father; the in-Christ union of Thread 6 arrives at its highest expression in the canon.
ἵνα πάντες ἓν ὦσιν καθὼς σύ πάτερ ἐν ἐμοὶ κἀγὼ ἐν σοί ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν (hina pantes hen ōsin kathōs su pater en emoi kagō en soi hina kai autoi en hēmin ōsin): that they all may be one as thou Father art in me and I in thee that they also may be in us: the goal of the prayer is stated with precision: the unity of believers (hen ōsin, may be one) is patterned on (kathōs, just as) the mutual indwelling of Father and Son, and its destination is incorporation into that indwelling: en hēmin ōsin (may be in us, the believers are to be in the Father-Son unity, not merely resembling it from outside) · ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί (egō en autois kai su en emoi): I in them and thou in me, the chain of indwelling: the Father is in the Son; the Son is in the believers; therefore the Father is in the believers through the Son; the in-Christ union extends the Father-Son union to encompass every person who believes through the word
threads t1 · t2 · t6 · see John 14:23 · Colossians 1:27 · 1 John 4:13