Chapter 17 Outline:
Vs. 1-5, Christ Prays for Himself.
Vs. 6-19, Christ Prays for His Disciples.
Vs. 20-26, Christ Prays for His Church.
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Vs. 6-19, Christ Prays for His Disciples.
We now turn to the second part of our Lord’s Great High Priestly Prayer. In this part, our Lord prays for the disciples in Verses 6 – 19. He prays for these disciples, because they will be instruments in beginning the church of the Church Age.
In the first five verses, we have His prayer for His own glorification that the world might know the Father. Now in Verses 6-19, we have Jesus’ prayer for His first-century disciples. There are three main aspects to this prayer for the disciples:
- He prayed that they might be kept, guarded, and unified, vs. 11, 15.
- He desired that the disciples might have His joy, vs. 13.
- He requested their sanctification, vs. 17, 19.
Jesus Prayed for the Disciples:
- Before He chose them, Luke 6:12.
- During His ministry, John 6:15.
- At the end of His ministry, Luke 22:32; John 17:6-19.
- And later in heaven, Rom 8:34; Heb 7:25.
The first part of this prayer in Verses 6 – 8 tells us of the fulfilment of the teaching ministry of Jesus Christ.
We begin with John 17:6 that reads, “I have manifested Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have kept Your word.”
The Greek reads: “Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις οὓς ἔδωκάς μοι ἐκ τοῦ κόσμου σοὶ ἦσαν κἀμοὶ αὐτοὺς ἔδωκας, καὶ τὸν λόγον σου τετήρηκαν.”
Transliterated it reads: “EPHANEROSA SOU TO ONOMA TOIS ANTHROPOIS HOUS EDOKAS MOI EK TOU KOSMOU, SOI ESAN KAMOI AUTOUS EDOKAS, KAI TON LOGON SOU TETEREKAN.”
There are three parts to this verse:
- “I have manifested Your name to the men who You gave Me out of the world.”
- “They were Yours and You gave them to Me.”
- “They kept your word.”
“I have manifested Your name …”
The Greek reads, “EPHANEROSA SOU TO ONOMA”
EPHANEROSA is the Verb PHANEROO – φανερόω (fan-er-o’-o) in the Aorist, Active, Indicative, First Person, Singular. PHANEROO means, “to make visible, to cause to become visible, make clear, to cause to become known.” It comes from the root verb PHAINO – φαίνω (fah’-ee-no) that means, “to bring to light, to cause to appear, to bring forth into the light, cause to shine, shed light” or simply “shine.”
BDAG defines it as, “to make known by word of mouth, to teach; that may be by performing a deed.”
So, from this we find that Jesus made known, God the Father, to the disciples by His words and His actions. It is another word for claiming successful accomplishment of His task.
The Aorist Tense is for simple past tense that views the action in its totality, “caused to become known.” So, we see the life of Jesus during His incarnation was the thing that caused the Father to be known to the disciples and to the world. The Aorist Tense gathers up into one point the entire teaching ministry of Jesus during the incarnation, (His entire life).
The Active Voice: We add “I” to this sentence referring to Jesus as the One performing the action of living His life according to the Father’s plan, and as a result revealing the Father to the disciples and to the world. Jesus made known the reality of God’s nature and character.
The Indicative Mood is declarative of the reality that Jesus, through His life, manifested the Father.
So, He is saying, “I have brought it into light, and caused it to shine in itself, and to illuminate others.”
In the illumination of God, a little of the Divine nature was known by the works of creation; a little more was known by the Mosaic revelation: but the full manifestation of God, His nature, and His attributes came only through the revelation of Christ.
SOU is the Pronoun SU – σύ (soo), “you” in the Genitive of Possession, Second Person, Singular. So, we say, “of you, or your.” It is the Father’s name that is in view here; the author of the Divine plan.
TO ONOMA, is the article HO – ὁ (ho) plus the noun, ONOMA in the Accusative, Neuter, Singular. ONOMA means, “name, title, etc.” ONOMA here includes the attributes or character of God. Jesus had made known the Father’s character, His law, His will, His plan of mercy, or in other words, He had revealed God to them.
So, we can say, “I caused Your name (God the Father’s) to be made known.”
God had told Moses to reveal His name, Ex 3:13, 15; and when God revealed His own name, He revealed His character and attributes, Ex 33:19; 34:5, 14. In the future, all will know Him, Isa 52:6.
Ex 3:13-15, “Then Moses said to God, “Behold, I am going to the sons of Israel, and I will say to them, ‘The God of your fathers has sent me to you.’ Now they may say to me, ‘What is His name?’ What shall I say to them?” 14God said to Moses, “I AM WHO I AM;” and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’” 15God, furthermore, said to Moses, “Thus you shall say to the sons of Israel, ‘The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is My name forever, and this is My memorial-name to all generations.”
Isa 52:6, “Therefore My people shall know My name; therefore in that day I am the one who is speaking, ‘Here I am’.”
The next portion of this first part is, “to the men whom You gave Me out of the world.” “TOIS ANTHROPOIS HOUS EDOKAS MOI EK TOU KOSMOU.”
TOIS ANTHROPOIS is “to the men” in the Dative, Masculine, Plural. This means humanity in general, but the disciples specifically. The word “men” does not refer to the male of the species only. ANTHROPOIS means, “mankind, male and female.” The Dative tells us it was to their advantage that they receive this revelation from Jesus of who the Father is.
HOUS is the Relative Pronominal Adjective HOS – ὅς (hos), in the Accusative, Masculine, Plural meaning, “whom,” referring to the “men” or disciples who were with Jesus during His ministry, the recipients of our Lord’s ministry.
EDOKAS is the Verb DIDOMI – δίδωμι (did’-o-mee) in the Aorist, Active, Indicative, Second Person, Singular that means, “to give, etc.”
The Active Voice in the Second Person Singular refers to God the Father as the “giver.” So, we can say, “You gave.” This is a repetition of what our Lord said in Verse 2, giving us a double emphasis regarding God the Father as the Sovereign bestower of believers to our Lord Jesus Christ. Once again, we are His love gift to His Son for the Son’s completed work.
MOI is the Pronoun EGO – ἐγώ (eg-o’), “I” in the Dative, First Person, Singular. Jesus is referring to Himself as the recipient of this gift from God the Father. So, we say, “to Me.”
EK TOU KOSMOU, is the Genitive Preposition meaning, “out from,” with the Genitive Article HO – ὁ (ho), “the,” and the Genitive, Masculine, Singular Noun KOSMOS – κόσμος (kos’-mos) meaning, “world or world order,” here referring to “Satan’s Cosmic System.” “World” occurs 18 times in this chapter: Vs. 5-6, 9, 11 (twice), 13, 14 (3 times), 15, 16 (2 times in the Greek), 18 (twice), 21, 23-25.
The first part of Verse 6 reads, “I caused Your name (God the Father’s) to be made known to the men (disciples) whom you gave to Me out from the world, (Satan’s Cosmic System).”
- Jesus made the invisible visible. He revealed invisible God to the disciples.
- He accomplished this by means of teaching through both His words and His deeds.
- He was not teaching all of the time that He was on this earth during the thirty-three years, but during that time, He was learning, learning, learning. Then He had an Edification Complex of the Soul (ECS), and from that point, it was teach, teach, teach, terminating with this great message in the garden of Gethsemane, followed by this prayer.
- His entire life was a manifestation of God the Father. He was not only the manifestation of God, but He was also the revealer of God the Father during His incarnation.
- Whether it was His birth, His teaching in the temple as a little boy, His miracles and wonders, His great sermons throughout Israel, His work upon the Cross, or even His resurrection, every aspect of His life told something about God and His great Plan for mankind.
- “You gave to Me,” in the Aorist Tense means an occurrence in eternity past. In the Doctrine of Divine decrees, God the Father gave to God the Son a bride at that time. That bride was made up of believers only in the Church Age. Before there can be a bride, there has to be a body, and the body is every person who accepts Christ during the Church Age. Then by resurrection, that body will become a bride in phase three.
- God the Father produced the action of giving the believer to Christ in eternity past. He made full provision for the eleven disciples and for all believers. He had to make this provision, because in the Church Age, there is an intensification of the Angelic Conflict. This intensification means that every believer is an ambassador representing Christ on the earth; every believer is a priest representing himself before God, Eph 6:20; 1 Peter 2:9. And since Christ is absent, He is no longer the target, and therefore Satan makes a target out of every believer.
- Obviously, not every believer receives the same attention and apparently the targets are lined up this way:
- The primary target is the believer with an ECS.
- The second targets are the believers who are forming an ECS.
- Then comes the believers minus the ECS.
- So, this is the order in which this intensification is conducted. It is very important for us to realize that Satan is especially interested in hindering the Angelic Conflict.
- That’s why the believer is said to be “out from the world.” Believers are snatched as brands for the burning. We are literally delivered from the KOSMOS, and the deliverance is first brought to our attention by positional truth, every believer is in union with Christ. He is on the earth, but he is out from the world, Phil 3:20.
- Every believer is entered into union with Christ and that is the break with the KOSMOS. Positionally, all believers have broken with the KOSMOS, now experientially, everything depends upon the erection of an ECS.
1 Peter 2:2, “Like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation, 3if you have tasted the kindness of the Lord.”
2 Peter 3:17-18, “You therefore, beloved, knowing this beforehand, be on your guard so that you are not carried away by the error of unprincipled men and fall from your own steadfastness, 18but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen.”
The second part of this verse says,
“They were Yours and You gave them to Me.”
“SOI ESAN KAMOI AUTOUS EDOKAS.” which literally is, “Yours they are, and to Me Myself You gave.” So, we will translate this “They (the disciples) were Yours (God the Father’s) and You gave them to Me, Myself.”
“They were” is the Verb EIMI, “to be, is, are, etc.” in the Imperfect, Active, Indicative, Third Person, Plural. It means, “they were.”
The Stative Imperfect Tense is Linear Aktionsart (ongoing action) in past time. From the moment of our positive volition towards the gospel message, we belong to God. Everyone at the very point of positive volition, at the point of gospel hearing belongs to the Father. We are removed from the slave market of sin, (ownership of the Cosmic System), and are made God’s children. Therefore, we are His to be given to Christ.
“You Gave” is the Verb DIDOMI once again as noted above.
This is a Culminative Aorist that emphasizes the cessation of the action. It views the future point of our being placed in union with Christ from the past tense, because it is part of God’s Divine Decree from eternity past. Here the disciples have not yet come into the Church Age, it is still 53 days off, but they are going to be given to Christ on the day of Pentecost, the moment from which every believer is entered into union with Christ. It is accomplished by the baptism of the Holy Spirit, 2 Cor 1:21-22; Eph 1:13; 4:30. Therefore, “You gave them to Me Myself” anticipates the baptism of the Spirit.
Note the double emphasis of who they were given to by the Father, “to Me Myself,” (KAMOI in the Dative case with AUTOS in the Accusative case), that is, Jesus Himself. This emphasizes not only His deity but His humanity having completed the work of God the Father.
Here we have the third mention of this gift of the believer given to the Son, the second time mentioned in this verse alone. This type of double and triple emphasis is designed to cause us to take note to the importance of what is going on.
L.S. Chafer notes, “When in the Scriptures a truth is stated twice, it assumes important emphasis (cf. John 17:14, 16; Gal. 1:8-9). Should it be declared three times, the emphasis is extreme; but, when presented four times in the same context, all human measurements with regard to relative importance are surpassed.”
We will see this type of quadruple emphasis later in this prayer regarding our union with God based on this gift giving analogy we have been noting.
The Father gave the disciples to the Son for special care under the provisions of His redemptive work. All creation is the property of God, but only those from the world who receive the revelation of the Father through the Son are included in the Father’s gift to the Son, cf. Col 1:15-20.
Next, we have the last part of John 17:6, “and they have kept Your word.”
“KAI TON LOGON SOU.”
KAI is the conjunction for “and, even, or also.” It coordinates what has been previously stated about the believer being God’s possession who was given to Jesus Christ as a gift. It tells us why we are God’s and Christ’s gift.
TON LOGON is the Accusative, Masculine, Singular article of HO – ὁ (ho), “the” and the Noun LOGOS – λόγος (log’-os) that means, “spoken word, something said (e.g. word; saying; message, teaching), etc.”
SOU is the Pronoun SU – σύ (soo), “you” in the Genitive of Possession, Masculine, Singular that means, “your,” referring to God the Father’s. It is His Word that Jesus taught while on earth. It is His Word that is found in our Bibles which is also “the mind of Christ,” 1 Cor 2:16, and through the Word that Jesus taught, the Father was revealed.
TETEREKAN is the Verb TEREO – τηρέω (tay-reh’-o) in the Perfect, Active, Indicative, Third Person, Plural, that means, “to watch over, to guard.” It is a late KOINE Greek form for the third plural instead of the usual TETEREKASIN. It comes to mean, “to guard that which belongs to someone.”
The Extensive Perfect Tense is for completed past action where a present state emerges. In other words, even though for the past several hours, they have been acting like a bunch of knuckle heads, they have believed what Jesus has been teaching them, especially that He is the Messiah sent from God the Father, which has entered them into eternal life, and the fact that they will be placed in union with Christ on the day of Pentecost.
The Active Voice in the Third Person, Plural refers to the disciples; so, we can add “they.” They are the ones who have guarded the teachings of Jesus Christ, which is the Word of the Father.
The Indicative Mood is for the reality of the disciples guarding the Word of God that is resident within their souls. The disciples received Christ as God’s manifestation and kept it, meaning they treasured and guarded what they received. So, we will say, “They have guarded.”
Jesus praised His disciples for responding to the message of God in Jesus Christ. The disciples were not perfect, but they had the right commitment. Their faith in Jesus was a trust in His union with the Father John 17:8. This faith in Jesus was manifested in their obedience to His witness, because they believed in His divine mission, cf. John 16:27.
So, we have, “And they have guarded your teaching.”
As for the prophetic nature of this verse, when John uses the word TEREO, it has to do with the erection of an Edification Complex of the Soul (ECS). It means Bible Doctrine in the human spirit feeding into an ECS. To keep the Word is a technical phrase for the construction of the ECS, and the Perfect Tense here also has a prophetic implication. It guarantees the fulfilment of an ECS to the eleven disciples. Every one of them will start to cycle the Word of God (Bible Doctrine) they have taken in; after the resurrection of Christ, when the Church Age begins on the Day of Pentecost, when they receive the indwelling of the Holy Spirit. They will have GNOSIS Doctrine through the filling of the Holy Spirit, cf. John 14:15-18, 26; 15:10, 26; 16:13-14. They will transfer it down to the human spirit, where it will become EPIGNOSIS Doctrine, and they will cycle it back for frame of reference and application. They will start building on that foundation of residual Doctrine, the ECS, just as we need to do in order to fulfill God’s plan for our lives. Building an ECS is guarding the teaching of God inside your soul.
Our complete translation of John 17:6 is, “I caused Your name (God the Father’s) to be made known to the men (disciples) whom you gave to Me out from the world, (Satan’s Cosmic System), they (the disciples) were Yours (God the Father’s) and You gave them to Me, Myself, and they have guarded your teaching.”
A threefold relationship is described:
- Jesus was the One who revealed God’s name, His essential nature and being to men.
- The Father was the One who drew them to Christ, John 6:44, 65.
- “The men” are the ones who have kept God’s Word.
God draws all men, John 12:32, but only those who believe His Word (the gospel) will be saved. Believers are not of the world, but they are in the world to witness for Christ.
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The Greek reads: “νῦν ἔγνωκαν ὅτι πάντα ὅσα δέδωκάς μοι παρὰ σοῦ εἰσιν·”
Transliterated it reads: “NUN EGNOKAN HOTI PANTA HOSA DEDOKAS MOI PARA SOU EISIN.”
We begin with “Now they have come to know” which is “NUN EGNOKAN” in the Greek.
NUN is a primary particle of present time; “now.” It’s an adverb of date, a transition or emphasis, meaning, “at this time, the present, now.”
EGNOKAN is the verb GINOSKO – γινώσκω (ghin-oce’-ko) in the Perfect, Active, Indicative, Third Person, Plural, meaning, “to come to know, recognize, perceive.” It means to know from experience, the experience of Bible study.
The Intensive Perfect Tense is for completed past action that emphasizes the present results. But as we have been noting, they still don’t get it, but they will when the Spirit comes. So, this is prophetic, looking forward to the day of Pentecost, John 14:26. They have perceived through Bible Doctrine in the past, and therefore know (or will know) at the present time who Jesus Christ is. At the time of speaking, they understood His hypostatic union and some of His commission from God. But it won’t be until the day of Pentecost and beyond (+) that they will fully understand and utilize / apply (EPIGNOSIS) all that Doctrine and knowledge of who Christ is.
The Active Voice in the Third Person Plural is speaking of the disciples as the ones who know who Christ is. So, we can add “they,” referring to the disciples as the ones performing the action of the verb. The disciples have come to know, not as fully as they felt in John 16:30, OIDA, and yet in a real sense.
The Indicative Mood is for the reality of their knowledge of Christ. So, we translate this “they have come to know.”
Next, we have “that everything,” which is HOTI, “that,” plus PANTA, “all things,” and HOSA.
HOSA is the Relative Pronominal Adjective of HOSOS – ὅσος (hos’-os) in the Accusative, Neuter, Plural. The NASB has joined this word with PANTA above that means, “all things” to arrive at the word “everything” and does not translate HOSA separately as the KJV does. HOSOS means, “how much, how many, whoever, whatever, etc.” As a Relative Pronominal (pronoun), we can say “whatsoever,” which is how the KJV translates it.
All things have been given to Jesus Christ by the Father. Compare with Mat 11:27; Luke 10:22; John 16:15; Heb 2:8.
Then we have, “You have given Me,” which is DEDOKAS MOI.
DEDOKAS is the Verb DIDOMI – δίδωμι (did’-o-mee) in the Perfect, Active, Indicative, Second Person, Singular that means, “to give.”
This Perfect Tense is Extensive which emphasizes the completed event in past time rather than the present results. It focuses on eternity past and the Divine Decree of God the Father who bestowed everything to Jesus Christ.
The Active Voice in the Second Person, Singular is referring to God the Father as the One who has given all things whatsoever to our Lord Jesus Christ.
The Indicative Mood is for the reality of what Christ has been granted by the Father. We will say, “You (God the Father) have given (from eternity past).” Cf. John 3:35; 13:3: 15:15.
MOI is the Personal Pronoun EGO – ἐγώ (eg-o’), “I” in the Dative, First Person, Singular, so we can say, “to Me,” where Jesus is referring to Himself.
Finally, in Verse 7 we have, “is from You.” Which is PARA SOU EISIN in the Greek, which literally reads, “from you is.”
PARA is a Preposition in the Genitive of Source Case, “from the immediate source of.” God the Father is the source of all blessings given to Jesus Christ.
EISIN is the Verb EIMI – εἰμί (i-mee’) in the Present, Active, Indicative, Third Person, Plural that means “they are,” referring to “the all things whatsoever” that have been given to Christ by the Father.
SOU is the Pronoun SU – σύ (soo), “you” in the Genitive, Second Person, Singular, that means, “of you,” referring to God the Father.
- In John 16:12, the Lord accuses the disciples of not bearing this truth in their souls; they are not able to carry it. That means that at this time the disciples do not have an ECS; they are weak and unstable. But they are going to be given by God the Father to God the Son through the baptism of the Holy Spirit. And as we have seen from the Prophetic Perfect Tense, they are going to have an ECS in the Church Age. They will get it the way that anyone gets it, through the Grace Apparatus for Perception, (GAP).
- This is a grace prayer. The disciples have learned so little, they are so unstable, they are about to desert Him at the Cross, their knowledge is sporadic and non-applicable, they do not have any Doctrine in the human spirit, at this point, they are not erecting any ECS: the disciples are hopeless, helpless, useless.
- In a few hours, most of the disciples will deny and desert the Lord Jesus Christ. They will be filled with instability, vacillation, and desertion. This amplifies the helplessness of human ability.
- It sometimes takes years for believers exposed to Doctrine to appreciate what they are getting. It took the disciples 50 days from this point to get it. They were quick to snap to it once they had the Spirit in them.
- At the point of the beginning of the new dispensation, the day of Pentecost, they received additional help on the GAP, the indwelling of the Holy Spirit. The function of GAP is intensified in the intensified Angelic Conflict by the ministry of the Holy Spirit.
- Jesus, knowing their immediate failure, prays for their future victory.
- After the resurrection, the disciples will go on a crash program regarding Bible Doctrine.
Our complete translation of John 17:7, “Now (prophetic regarding Pentecost +), they have come to know, that all things whatsoever You (God the Father) have given (from eternity past) to Me are from (the immediate source of) You.”
- They know that they have been given to Christ, and they know that that Father has done it.
- Jesus asserted what the disciples confessed in John 16:30.
- The disciples realized that Jesus’ mission was from the Father. They accepted Jesus for the One He claimed to be, as far as they were able to understand at this time.
- Jesus prays here knowing of their full understanding on Pentecost.
- The disciples’ faith depended upon the fact that He came forth from the Father.
- Jesus pointed to this fact repeatedly as the beginning point for faith. He emphasizes this in Verse 8.
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The Greek reads: “ὅτι τὰ ῥήματα ἃ ἔδωκάς μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον, καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας.”
Transliterated it reads: “HOTI TA RHEMATA HA EDOKAS MOI DEDOKA AUTOIS, KAI AUTOI ELABON KAI EGNOSAN ALETHOS HOTI PARA SOU EXELTHON, KAI EPISTEUSAN HOTI SU ME APESTEILAS.”
We begin with, “For the words which You gave Me,” which in the Greek is “HOTI TA REMATA HA EDOKAS MOI”
HOTI is a Coordinating Conjunction that typically means, “that.” Here it marks the beginning of the discourse that explains Verse 7. So, we say, “for since or because.”
“The words” is TA RHEMATA, the Article HO – ὁ (ho), “the” and the Noun RHEMA – ῥῆμα (hray’-mah) in the Accusative, Neuter, Plural that means, “what is said, word, etc.” In the Plural, “the words,” means each word of God, as in John 3:34, and of Christ in John 5:47; 6:63, 68, while the singular TON LOGON SOU, “the word of you,” in John 17:6, 14 views God’s message as a whole. It is referring to the Bible Doctrine Jesus taught the disciples while He was with them.
John 3:34-35, “For He whom God has sent speaks the words of God; for He gives the Spirit without measure. 35The Father loves the Son and has given all things into His hand.”
John 6:63-64, “It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life. 64But there are some of you who do not believe.”
John 6:68, “Simon Peter answered Him, “Lord, to whom shall we go? You have words of eternal life.”
“You gave Me” is HA EDOKAS MOI.
EDOKAS is the verb DIDOMI – δίδωμι (did’-o-mee) once again, here in the Aorist, Active, Indicative, Second Person, Singular that means, “to give.”
The Aorist Tense is for simple past tense and views the entirety of the action of God the Father being the One who gave Jesus Christ all the Doctrine that He taught the Disciples, which led them to understand that Jesus was from God Himself. We will say, “You gave.” Jesus Christ utilized the Grace Apparatus for Perception, (GAP), in His humanity. That is, He learned Bible Doctrine in the human spirit which was exhaled in His communication. These “words” were given to Jesus by God the Father, which means GAP. That is how He constructed the ECS, and how He exhaled Doctrine in teaching.
John 14:10, “Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works.”
“I have given to them” is “DEDOKA AUTOIS.”
DEDOKA is the Verb DIDOMI – δίδωμι (did’-o-mee) again, this time in the Perfect, Active. Indicative, First Person, Singular.
The Perfect Tense is Extensive once again, and is a summary of His three years of ministry, emphasizing the fact that Jesus completed the action of teaching the disciples in the past and that teaching has a present state or result, “they know He is from God.” So, we say, “I have given” where His teaching ministry is in view.
AUTOIS is the Pronoun AUTOS – αὐτός (ow-tos’), in the Dative, Masculine, Third Person, Plural, “to them (the disciples).” It’s a Dative of Advantage, it is to their advantage to have these Doctrines.
Compare with Mark 4:34; 13:3, 23; John 15:15b.
Mark 4:34, “And He did not speak to them without a parable; but He was explaining everything privately to His own disciples.” Jesus taught them all the time, and much more than what is recorded in the Gospels.
Next, we have, “and they received them” which is “KAI AUTOI ELABON.”
ELABON is the Verb LAMBANO – λαμβάνω (lam-ban’-o) that means, “to take, to take hold of, to receive,” here in the Aorist, Active, Indicative, Third Person, Plural, “they received.” “Them” is added for context. This tells us the disciples GAPed it too.
Then we have “and truly understood” which is “KAI EGNOSAN ALETHOS.”
KAI is the Coordinating Conjunction that means “and,” which ties together the process of reception and retention. Therefore, they learned and they retained these Doctrines. Application is still in a holding pattern until Pentecost.
EGNOSAN is the Verb GINOSKO – γινώσκω (ghin-oce’-ko) once again, this time in the Aorist, Active, Indicative, Third Person, Plural. It once again means, “to know” from experience, the experience of Bible study, and continues to refer to the disciples. We will say, “they understood.”
ALETHOS is an Adjective used Adverbially to modify a verb. It means, “truly, of a truth, in reality, or most certainly.” Here it emphasizes the disciples’ understanding of Jesus Christ coming from the Father. They have an intellectual comprehension of it. “They truly understood.”
- This means they have “the Words of Jesus,” Bible Doctrine in their minds, which is the Greek word NOUS. But here is why the disciples are going to fall apart.
- They already have GNOSIS – γνῶσις (gno’-sis) Doctrine in their NOUS – νοῦς (nooce), a lot of it; but you cannot apply GNOSIS Doctrine from the mind.
- GNOSIS Doctrine in the mind is only human intellectual knowledge at this point, and Doctrine that remains only in the mind cannot be applied, 1 Cor 2:13.
- You cannot apply Doctrine from intellectual comprehension, 1 Cor 2:14.
- God has designed a system, whereby Doctrine cannot be applied from the mind. That eliminates human IQ and that means grace.
- The mind is a staging area for Bible Doctrine and it is the application area for any other type of human knowledge or phenomena.
- But God has activated the human spirit for the believer, and all Doctrine must be transferred to the human spirit before it can be applied or exhaled, 1 Cor 2:15-16.
- Bible Doctrine must become EPIGNOSIS Doctrine in order for it to be applied. EPIGNOSIS – ἐπίγνωσις (ep-ig’-no-sis) is the Greek word for “full or complete knowledge,” Rom 10:2; Eph 1:17; 4:13; Phil 1:9.
- EPIGNOSIS is GNOSIS Doctrine that has cycled through the human spirit and into the “KARDIA,” – καρδία (kar-dee’-ah) heart of your soul, by means of your positive volition towards God’s Word and the power of the filling of God the Holy Spirit.
- The disciples had GNOSIS Doctrine, but they did not have EPIGNOSIS Doctrine, and that is why they are going to run away once Jesus is arrested and goes to the Cross. That is why they cannot apply anything at this time.
Next, we have “that I came forth from You,” which is HOTI PARA SOU EXELTHON.
Once again PARA SOU means, “from the immediate source of You.”
“Came forth” is EXELTHON which is the Verb EXERCHOMAI – ἐξέρχομαι (ex-er’-khom-ahee) in the Aorist, Active, Indicative, First Person, Singular. EXERCHOMAI comes from, “EK” – ἐκ (ek) that means, “from or out from,” and ERCHOMAI – ἔρχομαι (er’-khom-ahee) that means, “to come.” Therefore, EXERCHOMAI means, “come out of or come out from.”
The Aorist Tense is again for simple past action regarding Jesus Christ’s incarnation and hypostatic union.
The Active Voice: Jesus Christ is the One who came from the Father. So, we say, “came from.”
Finally, we have, “and they believed that You sent Me”, which is KAI EPISTEUSAN HOTI SU ME APESTEILAS.
“They Believed” is another Aorist Tense verb that parallels with ELABON and EGNOSAN. It is the Greek word EPISTEUSAN, which is the Verb PISTEUO – πιστεύω (pist-yoo’-o) that means, “believe (in), have faith (in), etc.”
Here it is in the Futuristic Aorist Tense, Active Voice, Indicative Mood, Third Person, Plural referring to the disciples’ future EPIGNOSIS using the past tense of PISTEUO – believing, while looking at the whole action. Compare against John 14:9. The disciples received Bible Doctrine from Jesus Christ, who received it from the Father, and the disciples believed it. As noted above, application (EPIGNOSIS) is still in question and future; beginning at Pentecost.
As noted above, this Aorist Tense verb is in a line of Aorist verbs. There are two Aorist’s before it:
- They have received it (ELABON) – 2nd Aorist Tense; they perceived it via the Grace Apparatus for Perception, (GAP).
- They know it (EGNOSAN) – 1st Aorist Tense. The Doctrine, “words of Jesus,” are in the staging area: the mind (NOUS).
- Then the Futuristic 1st Aorist (EPISTEUSAN) – “They would believe” is a better translation here. Jesus knew they would have EPIGNOSIS Doctrine in their souls at Pentecost and going forward.
Just as Jesus knew and prayed that He has completed the Father’s plan, He also prays knowing that the disciples would have EPIGNOSIS Doctrine in their souls at Pentecost and going forward.
This also shows the graciousness of our Lord, because even though the disciples would in the interim be defeated, He knows that it will not hinder their eventual victory at Pentecost and going forward and that is what Jesus is praying for. That is what Jesus knows will happen.
“Sent Me” occurs five times in this prayer, John 17:8, 18, 21, 23, 25. Five being the number of “Grace.” It is ME APESTEILAS, where ME is the Pronoun EGO for “Me,” and APESTEILAS is the Verb APOSTELLO – ἀποστέλλω (ap-os-tel’-lo) in the Aorist, Active, Indicative, Second Person, Singular referring to Jesus. APOSTELLO is from APO – ἀπό (apo’) that means, “from, away from,” and STELLO – στέλλω (stel’-lo) that means, “to arrange, prepare, gather up, hence to restrain: to keep away.” So, APOSTELLO comes to mean, “to send, send away.” Here in the Past Tense, “sent.”
APOSTELLO is the word from which we get APOSTOLOS – ἀπόστολος (ap-os’-tol-os) that means, “Apostle.” Therefore, we see that Jesus Christ is God’s Apostle (i.e., messenger) to man as in Heb 3:1.
Heb 3:1-2a, “Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession; 2He was faithful to Him who appointed Him…”
Our translation of John 17:8 is, “Because I have given to them, (the disciples), the words, (Bible Doctrine), You gave to Me, and they received them, and they truly understand that I came from (the immediate source of) You, and they (would) believe that You sent Me.”
- The disciples had been given to Jesus by the Father. The gift was irrevocable and the Father was able to guarantee it.
- Jesus had no doubt of the final outcome. The disciples were obedient; they had accepted the message Jesus gave them.
- In spite of much misunderstanding on their part, there is no evidence that they had rejected or doubted the truth He imparted to them; they just were not applying it.
- They did not have EPIGNOSIS instantly, as the text of John shows, John 2:22; 20:9.
John 20:9-10, “For as yet they did not understand the Scripture that He must rise again from the dead. 10So the disciples went away again to their own homes.”
John 2:22, “So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken.”
- They recognized intellectually that Jesus’ message came from God; and they accepted Him as a messenger of God, as their own confession declared, John 16:30.
- From the outset of His ministry, the disciples had received Him as the Messiah, and their conviction of His Messiahship had grown progressively during the period of association with Him.
- Now that the supreme test of their faith was impending, Jesus prayed that they might be preserved against the persecution that would separate them.
- But Jesus also knew that after His resurrection and on the day of Pentecost, the Holy Spirit would give them EPIGNOSIS into all the things Jesus had taught them, John 14:26; 16:13-15.
John 14:26, “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.”
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John 17:9, Ἐγὼ περὶ αὐτῶν ἐρωτῶ· οὐ περὶ τοῦ κόσμου ἐρωτῶ, ἀλλὰ περὶ ὧν δέδωκάς μοι, ὅτι σοί εἰσιν;”
John 17:9, “EGO PERI AUTON EROTO, OU PERI TOU KOSMOU EROTO ALLA PERI HON DEDOKAS MOI, HOTI SOI EISIN;”
This indicates the triumph of grace. In this verse Jesus prays for the disciples just before their disastrous failure. We begin with, “I ask on their behalf,” “EGO PERI AUTON EROTO.”
PERI is the Genitive Preposition that means, “about, concerning, around, with reference to, for, on account of, etc.”
EROTO is the Verb EROTAO – ἐρωτάω (er-o-tah’-o) in the Present, Active, Indicative, First Person, Singular that means, “to ask or question.” This means to make a request, and it also means to interrogate, so it is an intensive word, and comes to mean, “pray” here and elsewhere in the New Testament. It is generally more conversational in form and at times may express a more intimate relation between the parties than its counterpart AITEO – αἰτέω (ahee-teh’-o) would. It should be noted that Jesus always used EROTAO in His prayers to the Father, John 14:16; whereas, the disciples used AITEO in their prayers to God, Mat 6:8; John 14:13-14; 15:7, 16; 16:23-24, 26.
The Customary Present Tense views the action of Jesus’ prayer as ongoing action, as we have noted above. He is praying for His disciples. Not only does He pray for them, but He keeps on praying.
The Active Voice: Jesus is the One praying for His disciples at this time.
The Indicative Mood is for the fact of this prayer being offered up to the Father concerning the disciples. There is a group of people that Jesus is praying for here, “His disciples.” It anticipates the failure of the disciples, and fervent prayer is necessary in this case, and that fervent prayer comes from the Lord.
So, we will say, “I keep on praying concerning them.”
Then we have a contrast, “I do not ask on behalf of the world,” “OU PERI TOU KOSMOU EROTO”
OU PERI is the Greek negative for “not” with the Genitive Preposition for “concerning,” once again to indicate that Jesus is not praying for a certain group of people.
TOU KOSMOU is the article for “the” and the Genitive, Masculine, Singular of KOSMOS – κόσμος (kos’-mos) that means, “world, world order, universe; world inhabitants, mankind.” Here it is speaking about those who reside inside of Satan’s Cosmic System as unbelievers. In this portion of the prayer, Jesus is focusing solely on His immediate disciples and no one else.
EROTO is again the verb EROTAO – ἐρωτάω (er-o-tah’-o) in the Present, Active, Indicative, First Person, Singular.
This is an Instantaneous Present Tense, which indicates completed action at the moment of speaking. At this time, Jesus is not praying for the world. Jesus is not praying for those in Satan’s Cosmic System.
The Active Voice: With no noun or pronoun in this phrase, we must take it from the verb here in the First Person, Singular and add “I,” referring to Jesus.
So, we have, “I do not pray concerning the world.”
- In John 17:19, Jesus does pray for the world, for future believers that they may believe, John 17:21.
- This does not mean He does not care about the unbeliever, God loves the whole world, John 3:16, Christ died for sinners, Rom 5:8, and He prayed for sinners, Luke 23:34.
Next, Jesus clarifies who He is praying for, “but of those whom,” “ALLA PERI HON” where PERI HON is a condensed and common Greek idiom for PERI TOUTON HOUS. TOUTON meaning, “these” being omitted.
ALLA is the Superordinating, Contrasting Conjunction, “but, rather, on the contrary.” This emphasizes the group Jesus is praying for, His disciples.
PERI is our Preposition once again, “concerning.”
HON is the Relative Pronominal Adjective HOS – ὅς (hos) in the Genitive, Masculine, Plural, that means, “who, which, that.” Here in the plural idiom, we will say, “those whom.”
Then we have the group He is praying for, “You have given Me,” which is “DEDOKAS MOI”
DEDOKAS is the Verb DIDOMI – δίδωμι (did’-o-mee) in the Perfect, Active, Indicative, Second Person, Singular. It means, “to give,” and refers to God the Father in the Second Person, Singular, Active Voice.
The Extensive Perfect Tense once again emphasizes the Divine Decree of God the Father who bestowed everything to Jesus Christ, including the gift of every disciple given to Christ by the Father. Once again, with no Subject Noun or Pronoun, we take the subject from the verb and say, “You, (God the Father), have given.” They have been given at the point of salvation with the result that they belong to Christ forever. It anticipates positional truth
MOI is the Pronoun EGO – ἐγώ (eg-o’) “I,” in the Dative, First Person, Singular, so we say, “to Me.” The disciples where given to Christ by the Father. The disciples are a special gift from God the Father to God the Son. But, they also belong to the Giver. God the Father possesses every believer at the moment of salvation, and He gives His possession to Jesus Christ. Yet, they still, in a special way, belong to God the Father, because they are in His plan.
So, we have, “but concerning those whom You (God the Father) have given to Me (Jesus Christ).”
- Jesus prays for believers only here, who within 24 hours will be colossal failures. With the possible exception of John, every one of these disciples is going to fail in a fantastic way. Unbelievers fail too, that is obvious, but they are not in the plan of God. Jesus Christ as the High Priest prays for His own.
- You cannot give what does not belong to you. God the Father gave what belonged to Him to His Son.
- When you give, it is always a manifestation of your character. So, this reflects the high character of God the Father by giving His most valued possession, (the believer, Eph 1:14; Titus 2:14; 1 Peter 2:9), to His Son.
Finally, we have, “for they are Yours,” “HOTI SOI EISIN.”
HOTI is a Conjunction that can mean, “that, because, for since, etc.”
SOI is the Possessive, Dative Pronoun, SU – σύ (soo) that means, “to you or yours,” referring to God the Father as the owner of all believers who He gives to Christ.
EISIN is the Verb EIMI – εἰμί (i-mee’), in the Present, Active, Indicative, Third Person, Plural and means, “they are,” referring to the believing disciples.
The Customary Present Tense means, “they keep on being yours.” This is the basis of the prayer. The disciples belong to God, they are about to fail, but their failure does not hinder the plan of God.
So, we will say, “Because they keep on being Yours.”
- This is the reason why God should protect and guide the disciples and all believers, because His character and honor were involved. His honor will be advanced by keeping us from evil and the evil one (Satan) John 17:15, and by granting us all needful grace to help in time of need, Heb 4:16.
Heb 4:16, “Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.”
- Jesus prayed this request because of God’s ownership of them by both creation and election, Eph 2:10; Col 1:16; Rev 4:11 with Mark 13:27; Rom 8:33; Col 3:12; 2 Thes 2:13.
Our complete translation of John 17:9 is, “I keep on praying concerning them, I do not pray concerning the world, but concerning those whom You (God the Father) have given to Me (Jesus Christ), because they keep on being Yours.”
- At this point, He was “not praying for the world” in its hostility and unbelief. This prayer is for two things:
1) The disciples’ preservation, “protect them,” vs. 11.
2) Their sanctification, “sanctify them,” vs. 17.
- In view of their dangers and trials, Jesus sought the protection and blessing of God for them, because the disciples were the ones through whom the world would hear the gospel and the church would be built. Therefore, Jesus focused His request on His disciples. His prayers were always answered.
Adam Clarke’s Commentary states, “Our Lord, who was now going to act as High Priest for the whole human race, imitates in His conduct that of the Jewish High Priest on the great Day of Expiation, [Day of Atonement]. (Passover was celebrated here by our Lord because it was the day of individual atonement, as Yom Kippur [Day of Atonement] is the day of the nation Israel’s atonement as a whole, and Tabernacles is the day of the nation’s [the entire world’s] atonement), who, in order to offer up the grand atonement for the sins of the people:
1) Washed Himself and put on clean linen garments, Lev 16:4. This Christ appears to have imitated this in John 13:4. He laid aside His garments, girded Himself with a towel, etc. Remember that His disciples had already bathed for salvation, see John 13:10.,
2) The high priest addressed a solemn prayer to God:
a) For himself, this Christ imitates in John 17:1-5.
b) For the sons of Aaron: our Lord imitates this in praying for His disciples, John 17:9-19.
See Calmet’s Dict. under Expiation; and see La Grande Bible de M. Martin, in loc.” (Bold mine.)
- So, here Jesus imitates the High Priest, the second part of whose prayer, on the Day of Expiation, was for the priests, the sons of Aaron, as the True High Priest so that the disciples would be worthy to serve and protected in that service, (sanctification and preservation).
- Jesus appears to imitate this in praying for His disciples and His Church. “Of the church” is all who should believe on Him through the preaching of the apostles and their successors, which He prays for in John 17:20-24, and after which He returns again to pray for His disciples in John 17:25-26.
- Therefore, Jesus is praying for His disciples. As to why God should bless them? They were not of the unbelieving and antagonistic world, they have been taken out of the world, and they belonged to God.
- The petition was not offered for wicked, perverse, rebellious men of Satan’s Cosmic System, but for those who were the friends of God, and who were disposed to receive His blessings.
- Therefore, Jesus asked that His own be kept, be full of joy, be sanctified, etc. This prayer was specifically one for preservation, sanctification, and glorification of His disciples and all believers.
- In John 17:21 & 23, we are assured of the Lord’s interest in the world. But when He prayed for the world, He prayed that they might believe and know His mission, and He extends the prayer for all who should become Christians in John 17:20. Likewise, when on the Cross, He prayed for His crucifiers and murderers, Luke 23:34.
- Therefore, His exclusion of the world from this particular prayer is not evidence of lack of love for the unbeliever. Those who are in the world can become the object of His priestly intercession only after they are saved.
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The Greek reads: “καὶ τὰ ἐμὰ πάντα σά ἐστιν καὶ τὰ “σὰ ἐμά, καὶ δεδόξασμαι ἐν αὐτοῖς.”
Transliterated it reads: “KAI TA EMA PANTA SA ESTIN KAI TA SA EMA, KAI DEDOXASMAI EN AUTOIS.”
The first phrase, “And all things that are Mine are Yours” is “KAI TA EMA PANTA SA ESTIN”
Literally it reads, “And the mine all things yours are.” This phrase uses two Possessive, Pronominal Adjectives in the Plural. The First is EMA in the First Person of EMOS – ἐμός (em-os’) for “mine,” where Jesus is referring to Himself, and the second, SA in the Second Person from SOS – σός (sos) for “yours,” where Jesus is referring to the Father.
With this is PANTA the Adjective PAS – πᾶς (pas) in the Nominative, Neuter, Plural, which means, “everything or all things.” Indeed, “everything” has been given to Jesus Christ by God the Father, but more specifically here, the “everything” is viewing the gift of these 11 disciples from God the Father, who would take the Words of Jesus and begin to build His Church. Jesus is glorified by the building of the church, the building of His body.
Everyone who is in the church is part of the “all things” given to Christ.
“Are” is the verb ESTIN – εἰμί (i-mee’) here, which is the Present, Active, Indicative, Third Person, Singular of EIMI that means, “he/she/it is,” referring back to the “all things / everything.” It is in the singular number in the Greek, so it should be translated “is,” not the plural EISIN “are.” This emphasizes the unity of the whole as in John 16:15.
In English we say, “And everything that is Mine is Yours.”
Then we have, “and Yours are Mine,” which is “KAI TA SA EMA.” Literally, it is “and the Yours Mine.” But we would say, “And what is yours is mine,” maintaining the singular context of ESTIN from the previous phrase, we add the verbs “to be,” (“is”) for context.
Jesus once again reveals His unity, intimacy, and equality with the Father. Each member of the Trinity has full title to the possessions of the other; they also share the same interests and responsibilities.
Finally, we have, “and I have been glorified in them.” “KAI DEDOXASMAI EN AUTOIS.”
DEDOXASMAI is the Verb DOXAZO – δοξάζω (dox-ad’-zo) in the Perfect, Passive, Indicative, First Person, Singular. DOXAZO means, “To render or esteem glorious, praise, honor, glorify, exalt.”
The Extensive Perfect Tense emphasizes the completed action of Christ’s glorification by the Father in eternity past for the future success of these disciples who were given to Jesus by the Father. As a result, Jesus stands today glorified and will forever be glorified.
The Passive Voice: Jesus receives glory through the future Edification Complex of the Soul (ECS) of these disciples. In spite of the immediate failure of the disciples, God the Father has a plan for them, and His plan will go on in spite of the failure.
The Indicative Mood is for the fact of reality of Jesus’ glorification, as a result of being given these disciples.
EN AUTOIS is the Dative Preposition meaning, “in,” plus the Dative Pronoun AUTOS – αὐτός (ow-tos’) in the Masculine, Third Person, Plural that means, “them,” referring to the “all things,” but more specifically, the 11 disciples.
We will translate this as, “and I have been glorified in them.” Though we could say, “I stand glorified in the disciples.”
He continues to speak proleptically, (i.e., with a view to the certainty of a future event), Jesus proclaimed that He would be glorified in His disciples, cf. John 15:8.
Our complete translation of John 17:10, “And everything that is Mine is Yours and what is yours is mine, and I have been glorified in them.”
Compare with John 15:8, “My Father is glorified by this, that you all bear much fruit, and become My disciples.”
In spite of all the disciples’ shortcomings and failings, they still went on to glorify, for all of eternity, our Lord Jesus Christ. There is comfort for us in this.
You may fail in a colossal way, but if you are still alive, when it is all over, God still has a plan for your life, so you get up and move forward, Mat 10:14; Mark 6:11; Luke 9:5, (dust yourselves off).
This also shows us that even though we fail, we are still His, and if and when we do fail, we need to recover and go forward or as we say, “rebound and keep moving.” Note the example of the Prodigal Son in Luke 15:18-21.
- “Rebound” is the principle set forth in Psa 38:18 and 1 John 1:9, where we are commanded to confess our sins to God the Father so that our souls are cleansed and we are walking in righteousness once again.
- This is God’s program to accomplish the commands of Eph 5:8-21, especially Verses 8 & 18.
Eph 5:8, “For you were formerly darkness, but now you are Light in the Lord; walk as children of Light.”
Eph 5:18, “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.”
- This was also the principle of our Lord washing the feet of the disciples, as He began His High Priestly duties on the night of Passover in John 13.
John 13:10, “Jesus said to him, “He who has bathed needs only to wash his feet, but is completely clean; and you are clean…”
- We are clean [bathed – LOUO – λούω (loo’-o)] positionally from the moment of salvation. That is why the disciples did not need a bath at this time. But we do need to wash [NIPTO – νίπτω (nip’-to)] on a consistent basis to remove the garbage and filth we pick up living in Satan’s Cosmic system as a result of personal sinning.
- Therefore, to be filled with the Spirit as in Eph 5:18, we need to wash as in John 13:10 by utilizing 1 John 1:9 for the cleansing of our soul’s, to walk in the light (i.e., experiential sanctification).
- Without rebound, 1 John 1:9, as the basic Problem-Solving Device (PSD) for post salvation sinning, it would be impossible for believers to execute the Predesigned Protocol Plan of God for our Lives.
- The Plan of God is executed in a state of non-sinning called the “filling of the Holy Spirit.”
- Since we all fail, none of us can execute God’s plan, will and purpose for our lives unless we get back into fellowship with God (i.e., being filled with the Spirit and walking in His light).
- Once sin is confessed, you must forget as God has forgotten your sins, Psa 103:12; Isa. 43:25. For example, someone has offended you, real or imagined. You reacted with bitterness and anger which you then confessed. God forgave and forgot that sin. But your failure to forget the sin can lead to smoldering hatred and a desire for revenge. These mental attitude sins may quickly ignite into verbal and overt sins unless you rebound, isolate the sin, and put the sin in the past where it belongs. Only then are you free to keep moving toward maturity in the Christian life.
- Without Rebound as the number one PSD, it would be impossible to learn and use the other PSDs of the protocol plan.
- You have to learn to handle your own problems through the application of Bible Doctrine, not through counseling from others. There is no problem in the Christian life you cannot personally handle from application of Doctrine. But this requires knowledge of Bible Doctrine and spiritual growth to the point of spiritual self-esteem.
- Without Rebound as the basic PSD, it would be impossible to recover from Christian degeneracy. We can rebound and start our recovery at any point: implosion, explosion, reversionism, degeneracy.
- Without Rebound, it would be impossible to be filled with the Spirit and learn Doctrine. Without learning Doctrine, you cannot fulfill the principle of post salvation renewing of your mind, Rom 12:1-2, and therefore you will not be able to glorify the Lord Jesus Christ in your body.
- But with the consistent application of Rebound, learning Bible Doctrine and Applying it daily through the filling of the Holy Spirit, you will glorify Christ in your Body for all of eternity, Phil 3:14; Heb 12:1.
Heb 12:1, “Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance, and the sin which so easily entangles us, and let us run with endurance the race that is set before us.”
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Complete Translation of John 17:6-10
John 17:6, “I caused Your name (God the Father’s) to be made known to the men (disciples) whom you gave to Me out from the world, (Satan’s Cosmic System), they (the disciples) were Yours (God the Father’s) and You gave them to Me, Myself, and they have guarded your teaching.”
John 17:7, “Now (prophetic regarding Pentecost +), they have come to know, that all things whatsoever You (God the Father) have given (from eternity past) to Me are from (the immediate source of) You.”
John 17:8, “Because I have given to them, (the disciples), the words, (Bible Doctrine), You gave to Me, and they received them, and they truly understand that I came from (the immediate source of) You, and they (would) believe that You sent Me.”
John 17:9, “I keep on praying concerning them, I do not pray concerning the world, but concerning those whom You (God the Father) have given to Me (Jesus Christ), because they keep on being Yours.”
John 17:10, “And everything that is Mine is Yours and what is yours is mine, and I have been glorified in them.”
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Part 3 continues with the Gospel of John Chapter 17 and we’ll look at Verse 11 & 12 along with; the Doctrine of the Essence of God-His Holiness, Judas Iscariot, and Bible Prophecy.