John 17.1-26 records a prayer to the Father about himself; his glorification; the true source of eternal life; the completion of his mission and his prayer for the talmidim; his request for the Father to keep them in his name, in joy and from the evil one; his request that they have a kedusha in truth; his prayer concerning all other believers who will come to believe through the word of the talmidim and their unity based on love (action); his request to have believers be where Yeshua is so that they may behold his glory; and the conclusion to his prayer.
v 1…These things Yeshua spoke, and lifting up his eyes (a prayer gesture, v 1-26 is the real “Lord’s Prayer”) to heaven (where he came from), he said, “Father, the hour has come (for his death, resurrection); glorify thy Son, that the Son may glorify you,
v 2… even as you gave him authority over all mankind (delegated as Mediator), that to all whom you have given him (the elect), he may give eternal life (eternal life is a gift, it has nothing to do with works, those chosen in him to be saved from the foundation of the world-Eph 1.4).
v 3… And this is eternal life, that they may know you (he defines eternal as being in a relationship with the Father and the Son), the only true God, and Yeshua the Messiah (notice he calls himself the Messiah) whom you have sent (as an agent of the redemption).
v 4… I glorified you on the earth (gave him glory, worked miracles, taught the Torah, expressed the love and grace of God), having accomplished the work which you have given me to do.
v 5…And now, glorify you me with yourself, Father, with the glory which I had with you before the world was (Yeshua pre-existed the world, to be in union with the Father, the glory of the divine nature).
v 6… I manifested your name (his doctrine, authority and word) to the men you gave me out of the world; yours they were, and you gave them to me (this speaks of election and grace) and they have kept your word (his doctrines in the Torah they have defended, professed and kept it uncorrupted, incorporated it into their lives by doing certain things, at certain times, by certain people and at certain places).
v 7… Now they have come to know that everything you have given me is from you;
v 8… for the words which you have given me I have given to them, and they received them (as the great Prophet as unto Moses-Deut 18.15-19), and truly understood that I came forth from you, and they believed that you did send me.
v 9… I ask on their behalf; I do not ask on behalf of the world (cosmos; the world order; the non-elect), but of those whom you have given to me; for they are yours (this includes those to be saved and preserved by him in the future-the elect);
v 10… and all things that are mine are yours, and yours mine and I have been glorified in them (the elect belong to both, by covenant, redemption and grace).
v 11… I am no more in the world (doing his ministry like before) and yet they themselves are in the world (they have much work to do, and will be exposed to evil, persecution and hardship), and I come to you, Holy Father, keep them in your name (this means his authority and power), which you have given me that they may be one, even as we are one (in purpose).
v 12… While I was with them, I was keeping them in your name (his authority and power), which you have given me (as “shaliachim” or sent ones, apostles); and I guarded them, and not one of them perished (to eternal ruin) but the son of perdition (Judas, the son of the devil-John 8.44. Same term for the False Messiah) that the Scripture may be fulfilled (confirmed, given meaning-Psa 41.9; 109.8).
v 13… But now I come to you; and these things I speak in the world (before I depart), that they may have my joy made full in themselves (grace of the Ruach ha Kodesh by faith in Yeshua).
v 14… I have given them your word (the Torah, the Basar contained in it); and the world has hated them (worldly, fleshly people who were after them, to reproach them), because they are not of the world (they were separated from it by how they believed and lived), even as I am not of the world.
v 15… I do not ask you to take them out of the world (they had work to do) but to keep them from the evil one (ha Satan and his deceptions).
v 16… They are not of the world, even as I am not of the world (they did not follow Yeshua for selfish or covetous reasons).
v 17… Sanctify them (set them apart; they will have a kedusha in their function) them in the truth, your word is truth (Psa 119.160-the Torah, the Scriptures)
v 18… As you did send me into the world, I also have sent them into the world.
v 19…And for their sakes I sanctify myself (he had a kedusha in his function; he voluntarily set himself apart for the work he had to do, as Messiah and Mediator, offering himself), that they themselves also may be sanctified in truth (from their sins, by the Torah that pointed to the Messiah as its goal-Rom 10.4).
v 20… I do not ask on behalf of these alone (the talmidim), but for those also who believe in me through their word (those in the future),
v 21… that they may all be one (in the doctrine of the faith that was once delivered to the saints; this rules out any denomination or faith that came along after the talmidim that differed from the doctrine that is defined in the Torah), even as you, Father, are in me, and I in you, that they also may be in us (it is the Torah, the word of truth, that is the cohesive element in building the kahal); that the world may believe that you did send me.
v 22… And the glory (not of his deity, that was not given to him, he already had that as a part of his nature and oneness with the Father) which you have given me (the doctrines of the Basar), I have given to them; that they may be one (in purpose) just as we are one.
v 23… I in them, and you in me, that they may be perfected (made mature) in unity, that the world may know that you did send me, and did love them, even as you loved me.
v 24… Father, I desire that they also, whom you have given to me (the elect of God), be with me where I am (in the kingdom, when they are raised again), in order that they may behold my glory (see him for who he , andis), which you have given me (again, he is not talking about his deity, that was not given to him, it was his by nature and right. He is talking about seeing him as he is, the glory that will surround him as Messiah, Mediator, Redeemer); for you loved me before the foundation of the world (he was loved as the Mediator of the Covenant in his blood even before the world was by the Father).
v 25… O righteous Father, although the world has not known you, yet I have known you; and these have known that you did send me;
v 26… and I have made thy name known to them (his attributes, power and authority), and will make it known (even more after the resurrection leading to his ascension, and when he gave the Ruach at Shavuot-Acts 2); that the love wherewith you loved me may be in them and I in them (the Shekinah, the presence of God; the Kivod, the glory of God; and the Ruach ha Kodesh, the power of God was lost by Adam. When Yeshua is raised from the dead, these manifestations of God will once again be seen in a believer).”
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