New Testament

Week 17: John 13:1–17:26

1) Introduction.
a) Transition from pubic to private ministry.
i) The last two lessons focused on Jesus’ public ministry in the Gospel of John: The
accounts of his miracles, his teaching, and the resistance and misunderstanding he
encountered.
ii) During this time Jesus has repeatedly taught that his “hour is not yet come,”1
meaning the time for him to suffer, die, and be resurrected. Now that his public
ministry is finished, he announces that “the hour is come” (12:23), and that he has
come into the world specifically for the purpose of carrying out the atonement
(12:27).2
iii) He now goes into seclusion with his most trusted twelve disciples, where he gives
them his final instructions.
b) John’s account of the Last Supper has some of the most dramatic differences between
his gospel and the Synoptics.
i) In the Synoptic Gospels, Jesus declares that one of the disciples will betray him, and
then institutes the sacrament of the Lord’s Supper.3 Luke adds some additional
details, including a short discourse on greatness in the kingdom of God and a
prediction of Peter’s denial.4
ii) John’s account includes Jesus’ announcement of the traitor and Peter’s denial, but it
also includes the story of Jesus washing the disciples’ feet, a long discourse on his
relationship to the Father and the disciples’ relationship to him, and a prayer where
he intercedes with the Father on the disciples’ behalf.
(1) It is especially interesting for what it does not include: John does not mention the
sacrament of bread and wine.
iii) John’s passion chronology is also different.
(1) In the Synoptic Gospels (and general Biblical tradition) the Last Supper is
identified as a Passover Seder5—Jesus eats the paschal lamb at the evening meal
on Thursday, and then himself is offered as the Lamb of God the following day.6
(2) In John, however, the Last Supper takes place the day before the Passover (13:1,
29), and Jesus himself is crucified before the Passover meal has been eaten
(18:28; 19:14). In John’s symbolism, Jesus is sacrificed at the same time that the
lambs are being slaughtered for the Passover meal.7

1
See 7:6, 8, 30; 8:20.
2
See also 13:1; 17:1. There is also a metaphorical reference in 16:21, comparing Jesus’ passion to childbirth.
3
Matthew 26:20–29; Mark 14:17–25; Luke 22:14–23.
4
Luke 22:24–38.
5
See Mark 14:12–16; Matthew 26:17–19; Luke 22:7–13.
6
The Jewish day begins at sundown and ends at sundown the following day, so the first day of the Passover would begin
with the evening meal, and conclude with sundown the next day. Therefore the Synoptics have Jesus crucified on the first day
of the Passover, starting at 9:00 AM (“the third hour”— Mark 15:25), and dying on the cross at 3:00 PM (“the ninth hour”—
Matthew 27:46; Mark 15:34). The Sabbath would begin on Friday at sundown, so Mark 15:42 and Luke 23:54–56 note the
haste to remove Jesus’ body from the cross and entomb it, because the Sabbath is drawing near.

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Hurricane West Stake Adult Religion Class New Testament: John 13:1–17:26 Week 17, Page 2

2) 13:1–30. Jesus’ last meal.

a) 13:1–17. Jesus washes the disciples’ feet.
i) As the evening meal was in progress,8 Jesus rose from the table, stripped to a
loincloth, wrapped his waist with a long linen sheet, and proceeded to wash the feet
of the disciples, drying their feet with the end of the sheet.
(1) His actions and manner of dress are an imitation of what a slave would do.
Washing the master’s dirty feet after he had come into the house was considered
the lowest, most menial task a slave could perform.
ii) So why did Jesus do this?
(1) 13:1b indicates that “he loved his own [who] were in the world, [so now] he loved
them unto the end.”
(a) The word translated “end” is τελος (telos), which can mean the end of a period
of time, but also can mean completely, or to the uttermost. The point here is
to describe the depth of his love for his disciples.
(2) 13:3 says that Jesus’ actions were driven by the fact that he knew “the Father had
given all things into his hands, and that he was come from God, and [was going
back] to God.” So it appears that his actions are also driven in part by his
knowledge that his earthly mission was nearly complete, and that he had to
perform this task before he departed.9
(3) 13:8. When Peter objects to having Jesus wash his feet, Jesus tells him that if he
doesn’t, that Peter will “have no part with [him].” The word part (μερος / meros)
refers to a share, a portion, or a lot—in order for Peter to be one with Jesus in the
Father’s kingdom, he had to submit to this act of service.
(4) 13:12–17. When Jesus was finished he asked the disciples if they understood what
he had done, and then explained that it was an example to them: If he, their Lord
and Master, had washed their feet, so they should wash each other’s feet.
(5) So by washing the feet of his disciples, Jesus showed perfect love, unity, humility,
and service, leaving an example of how his followers should act toward one
another. His act demonstrated the truth that one who would be a leader must be
a servant.
iii) This practice was restored at the beginning of this dispensation, and is connected
with the ordinances of the temple.10
b) 13:18–30. Jesus predicts that one of the disciples will betray him.
7
This would mean that, according to John’s chronology, Jesus was taken down from the cross on Thursday afternoon (a
day earlier than the Synoptics), and buried immediately, spending an additional day in the tomb before the resurrection
appearances on Sunday morning following the Sabbath. And yet both the Synoptics (Matthew 12:40; 16:21; 17:23; 20:19;
27:63–64; Mark 8:31; 9:31; 10:34; Luke 9:22; 18:33; 24:7, 46) and John (2:19–21) indicate that Jesus was in the tomb for three
days.
8
KJV John 13:2a reads “the supper being ended,” but the Greek here indicates that it was still underway. NRSV “during
supper,” NET “was in progress,” NIV “was being served.”
9
JST John 13:11 also indicates that Jesus did this to fulfill “the law,” referring, presumably, to the Law of Moses.
Anciently, a laver (wash basin) was placed in front of the door of the tabernacle or temple, and priests were required to wash
their hands and feet before offering sacrifices and other ordinances (Exodus 30:17–21).
10
See D&C 88:74–75, 138–141; 124:37–39; History of the Church 1:322–24; 2:287, 308–09, 426, 430–31. The Latter-day
Saint hymn “The Spirit of God” originally included a verse that mentioned this: “We’ll wash and be washed, and with oil
anointed / Withal not omitting the washing of feet / For he that receiveth his PENNY appointed / Must surely be clean at the
harvest of wheat” (Collection of Sacred Hymns [1835], #90). For more on this, see Doctrine & Covenants lesson 20, pages 9–
10; http://scr.bi/LDSARCDC20n

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Hurricane West Stake Adult Religion Class New Testament: John 13:1–17:26 Week 17, Page 3

i) 13:23–26. Peter gestures to John11 to ask Jesus who the traitor is.
(1) 13:23. Jewish meals in this period were taken while reclined,12 resting on the left
elbow and eating with the right from a very low table.13 Individuals at the table
would be grouped close together, with each person’s head close to the abdomen
of the person to his left.14 In this case “the disciple whom Jesus loved” was on
Jesus’ right, the place of honor, and leaned into Jesus’ abdomen (KJV “bosom”)
to quietly ask him the identity of the traitor.
(2) 13:27. Jesus responded, “It is the one to whom I give this piece of bread (KJV
‘sop’) when I have dipped it in the dish” (NRSV 13:26a). He dips the bread, hands
it to Judas, and tells him, “What you are about to do, do quickly” (NET 13:27b).
(3) 13:30. As Judas leaves, John notes, parenthetically, “And it was night.” The
comment is more than just to remind the reader what time of day it is. Judas’
departure set in motion Jesus’ betrayal and crucifixion—spiritually, daytime is
over and night has come.15 Judas had become one of those who “walk in the night,
[and] stumbleth, because there is no light in him” (11:10).
3) 13:31–14:31. Jesus’ first discourse (in the upper room).
a) 13:31–35. A new commandment: “Love one another.”
i) 13:31–32. Jesus’ discourse begins by declaring that the Father has been glorified in
the Son, and the Son has been glorified in the Father.
ii) 13:34–35. He then gives them a new commandment: “Love one another, [just] as I
have loved you.”
(1) In the Old Testament the Ten Commandments were a covenant between God and
Israel that would set them apart and make them God’s chosen people. Jesus’ new
commandment is for those whom he has chosen as his own (13:1; 15:16) and is a
mark by which they would be distinguished as his disciples (13:35). Jesus’
commandment is therefore the first of his new covenant: They are to follow his
example of sacrificial service to one another, to death if necessary.
b) 13:36–38. Jesus predicts Peter’s denial.
c) 14:1–31. Comfort and instruction.
i) 14:1–4. Jesus is going back to the Father and will prepare a place for the disciples.
(1) 14:2a. The KJV reads, “In my Father’s house are many mansions.” The word
translated “mansion” is μοναί (monai), which means “dwelling-place.”16 It does
not imply a large or stately home, but only a permanent residence.

11
This is the first mention of “the disciple whom Jesus loved.” See lesson 15, pages 2–3; http://scr.bi/LDSARCNT15n
12
The KJV phrase “was set down” in 13:12 is literally, in Greek, “reclined at table” (ανεπεσεν / anepeoen).
13
This is completely different than popular depictions of the Last Supper, which have Jesus and the disciples sitting
upright on benches in a Western fashion. These depictions include Leonardo da Vinci’s famous 15th century painting The Last
Supper (http://bit.ly/daVinciLastSupper), and also in LDS art like Del Parson’s Jesus Washing the Apostles’ Feet
(http://bit.ly/ParsonJesusWashingFeet).
14
It’s not clear where Peter was sitting at the table. It probably wasn’t to Jesus’ left, or he would have asked Jesus himself
(and John wouldn’t have been able to see him from that angle anyway). Judas, on the other hand, had to be close enough to
Jesus so that Jesus could hand him the bread, so it seems plausible that Judas was immediately to the left of Jesus.
15
See 9:5; 11:9–10; 12:35–36.
16
In Latin Bibles the word is mansio, “stopping-place, night quarters, station.” William Tyndale copied the word directly
into English when he prepared his translation of the New Testament (c. 1524–25). In Middle English the word simply meant “a
dwelling place” (not necessarily large or imposing), with no connotation of being temporary.

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Hurricane West Stake Adult Religion Class New Testament: John 13:1–17:26 Week 17, Page 4

(a) Jesus’ statement in 8:35 helps us understand this better: “the servant abideth
[μένω / menO, “remains”] not in the house for ever: but the [s]on abideth
ever.”17 Jesus’ point is that a slave may be part of a family or household, but
he is not guaranteed a permanent place there; a son, however, will always be
guaranteed a place in the family—he remains forever. Jesus will come again
and receive us unto himself (14:3), so that we can dwell with him as sons and
daughters of God.
(b) Joseph Smith indicated on several occasions that this verse indicates there are
varying degrees of glory (“mansions”) within the Father’s kingdom
(“house”).18
ii) 14:5–14. The Way to the Father.
(1) 14:5–6. Thomas says that they don’t know where Jesus is going, so how can they
know the way? Jesus responds that he is “the way, the truth, and the life,” and no
one comes to the Father except through him.
(2) 14:7–9. In fact, he and the Father are so completely united that to know the Son
is to know the Father, and to see the Son is to see the Father.
(3) 14:10–14. Jesus then reiterates that he and the Father are perfectly united, so
much so that the miracles Jesus has done have been done by the Father, who
resides in him.19 And the person who believes in Jesus will do even greater works
than he did (14:12) and be one with the Father and the Son (14:20; 17:20–23).
iii) 14:15–31a. The sending of the Spirit.
(1) 14:15–17, 26. Jesus tells the disciples that obedience should come from love, not
fear: “If ye love me, [you will] keep my commandments.” In return, he promises
that the Father will send the “Comforter…even the Spirit of Truth,” who will
“[dwell] with you, and shall be in you.”
(a) The word translated “Comforter” is παράκλητος (paraklētos).20 This is an
example of a Greek word that is nearly impossible to translate into English,
because there is no single English word that has the same range of meaning.
(i) It derives from a Greek verb that means “to call alongside.”
(ii) “Comforter” is misleading, unless one understands that word in the sense
that it came into English from Latin (con “with”, fortis “strong” =
confortare, “to strengthen much”).21
(iii) Modern Bible translations render it “Advocate” (NRSV, NET, NLT,
NAB), “Counselor” (NIV), or “Helper” (ESV, NASB), indicating something
like a defense attorney who intercedes and assists.
(iv) Jesus is speaking of the Holy Spirit, whom he will send if we love him
and keep his commandments.
17
The KJV translators capitalized “Son,” which interprets the verse to mean Jesus. However, the context of Jesus’
statement (8:31–38) indicates that he is contrasting slaves (to sin) with true sons of God through Abraham.
18
See Teachings of the Prophet Joseph Smith 311, 331, 359, 366.
19
He made the same claim to the Jewish authorities in 10:25–38. As before, this is not an ontological claim, but a
statement on their unity of will, mind, and purpose; see lesson 16, pages 10–11; http://scr.bi/LDSARCNT16n
20
This word appears five times in the New Testament, all of them in the Gospel of John or 1 John. In the four occurrences
in John (14:16, 26; 15:26; 16:7) it refers to the Holy Ghost; in the one occurrence in 1 John (2:1, KJV “advocate”) it refers to
Jesus Christ. It is sometimes transliterated into English as Paraclete.
21
“Comforter” was the choice of John Wycliffe, the first person to translate the Bible into English (c. 1382–84).

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Hurricane West Stake Adult Religion Class New Testament: John 13:1–17:26 Week 17, Page 5

(v) 14:26. Jesus explains that one purpose of the Holy Spirit is to “teach [us]
all things, and bring all things to [our] remembrance.” President Henry B.
Eyring taught:
The key to the remembering that brings and maintains testimony is
receiving the Holy Ghost as a companion. It is the Holy Ghost who helps
us see what God has done for us. It is the Holy Ghost who can help those
we serve to see what God has done for them.22
(vi) Jesus will tell the disciples more about the Holy Spirit’s mission in a
moment.
(2) 14:21–23. Jesus further promises that if we if love him and keep his
commandments he will manifest (reveal) himself to us, and that he and the
Father will come and make their abode (take up residence) with us.
(a) Joseph Smith taught: “The appearing of the Father and the Son, in that verse
[John 14:23], is a personal appearance; and the idea that the Father and the
Son dwell in a man's heart is an old sectarian notion, and is false” (D&C 130:3;
cf. D&C 93:1).
iv) 14:31b. Jesus concludes this first discourse with the interesting statement, “Arise, let
us go hence.” Some have understood that to mean that, at this point, Jesus and the
disciples got up and left the upper room and began walking to the garden of
Gethsemane. If so, the teachings in chapters 15–17 took place along the way.
4) 15:1–16:4a. Jesus’ second discourse (on the way to Gethsemane?).
a) 15:1–17. The vine and the branches.
i) 15:1–5.
KJV John 15:1–5, 16 NET John 15:1–5, 16
1
I am the true vine, and my Father is the 1
“I am the true vine and my Father is the
husbandman. gardener.
2
Every branch in me that beareth not fruit 2
He takes away every branch that does not
he taketh away: and every branch that bear fruit in me. He prunes every branch
beareth fruit, he purgeth it, that it may that bears fruit so that it will bear more
bring forth more fruit. fruit.
3
Now ye are clean through the word which I 3
You are clean already because of the word
have spoken unto you. that I have spoken to you.
4
Abide in me, and I in you. As the branch 4
Remain in me, and I will remain in you.
cannot bear fruit of itself, except it abide Just as the branch cannot bear fruit by
in the vine; no more can ye, except ye itself, unless it remains in the vine, so
abide in me. neither can you unless you remain in me.
5
I am the vine, ye are the branches: He 5
I am the vine; you are the branches. The
that abideth in me, and I in him, the same one who remains in me – and I in him –
bringeth forth much fruit: for without me bears much fruit, because apart from me
ye can do nothing. you can accomplish nothing.”
*** ***

22
Henry B. Eyring, “O Remember, Remember,” General Conference, October 2007; http://lds.org/ensign/2007/11/o-
remember-remember

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Hurricane West Stake Adult Religion Class New Testament: John 13:1–17:26 Week 17, Page 6

Ye have not chosen me, but I have chosen 16You did not choose me, but I chose you
16

you, and ordained you, that ye should go and appointed you to go and bear fruit,
and bring forth fruit, and that your fruit fruit that remains, so that whatever you
should remain: that whatsoever ye shall ask ask the Father in my name he will give you.
of the Father in my name, he may give it
you.
(1) There are several Old Testament passages which refer to Israel as a vine.23 The
vine became symbolic of Israel, and even appeared on some coins issued by the
Maccabees. In this passage, Jesus takes that symbolism (which would have been
well-known to his disciples) and reworks it into a new metaphor:
(a) Jesus is the true vine.
(b) The Father is the gardener (KJV “husbandman”).
(c) We who believe in him are the branches.
(i) Just as a branch can only bear fruit if it is connected to the vine, so we can
only bear fruit if we remain in Christ.
1. What does it mean to “bear fruit”? In other places in the New
Testament, it refers to good works—outward manifestations of the
person’s inward commitment to Christ and his gospel.24 John, however,
connects bearing fruit with being one with the Father and Son (which is
eternal life—17:3). We can only bear fruit if there is life in us, and that
life is Christ, the light of mankind.
(ii) If we bear fruit the Father prunes (KJV “purgeth”) us through trials so that
we’ll bear more (15:2). If we do not bear fruit, he removes us from the vine
(15:6).
ii) 15:12–17. Jesus reiterates his commandment to the disciples that they love one
another, just as Jesus has loved them (by washing their feet [13:4–17] and giving up
his life for them [15:13]). From this time forward he calls them “friends,” because
they keep his commandments and he therefore has revealed to them everything he
heard from his Father; they now “become the sons of God” (1:12).
(1) This promise has been renewed in modern times—Jesus revealed to Joseph
Smith and his associates “I will call you friends, for you are my friends, and ye
shall have an inheritance with me” (D&C 93:45).25
b) 15:18–16:4a. The hatred of the world.
i) 15:18–20. Just as Jesus is not of the world (8:23; 18:36), so his disciples have been
chosen out of the world; because of this, the world hates them. Therefore, because
the world persecuted Jesus, it will also persecute them.
(1) 16:1. He warns them of “these things”—the coming persecution—so that they
“should not be offended.” As we’ve previously discussed,26 “offended” is better
translated “fall away”—the idea that a stumbling block has been placed in the
individual’s way, causing them to distrust and desert those whom they ought to
trust and obey. In this case, Jesus wants them (and us) to know that persecution
23
See Psalm 80:8–16; Isaiah 5:1–7; Jeremiah 2:21; Ezekiel 15:1–8; 17:5–10; 19:10–14; Hosea 10:1.
24
See Matthew 3:8–10; 7:16–20; 12:33; 13:23; 21:33–44; Luke 13:6–9; Romans 6:21–22; 7:4–5; Galatians 5:22;
Ephesians 5:9; Philippians 1:11; Colossians 1:10; Hebrews 12:11; James 3:17–18.
25
See also D&C 84:63, 77.
26
See lesson 7, pages 5–6; http://scr.bi/LDSARCNT07n

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Hurricane West Stake Adult Religion Class New Testament: John 13:1–17:26 Week 17, Page 7

can be a sign that your righteous actions have offended a wicked world; we
should not take it evidence that God has forsaken us.
ii) 15:26–27. Jesus now reveals a second mission of the Holy Spirit (paraklētos, KJV
“Comforter”): He “shall testify of me,” and in turn, the disciples are to testify of what
they’ve seen.
5) 16:4b–33. Jesus’ third discourse begins in the middle of verse 4, where we transition from
his teaching of the persecutions the disciples will face in the world to his teaching
concerning his departure and the coming of the Holy Spirit. Jesus did not tell the disciples
these things before because he was with them (16:4b), but now that he is going back to the
Father (16:5), he will send the Comforter (16:7).
a) 16:4b–16. The work of the Holy Spirit.
i) 16:12–13. Jesus has many things he wants to tell his disciples, but they are not
prepared to hear them yet. He will send the Holy Spirit (paraklētos, KJV
“Comforter”), who “will guide you into all truth” and “[show] you things to come.”
(1) This is the third mission of the Holy Spirit: Not only will he call past things to
remembrance (14:26) and testify of things in the present (15:26), but he will also
reveal things in the future, when the disciples are able to bear them.
b) 16:17–33. Jesus concludes his discourse by prophesying the grief the disciples will have
when he is crucified, and the joy they will have when he is resurrected.
i) 16:20–22. He compares the sorrow, followed by joy, that they are about to
experience to childbirth.
KJV John 16:20–22 ESV John 16:20–22
20
Verily, verily, I say unto you, That ye shall 20
Truly, truly, I say to you, you will weep
weep and lament, but the world shall and lament, but the world will rejoice. You
rejoice: and ye shall be sorrowful, but your will be sorrowful, but your sorrow will turn
sorrow shall be turned into joy. into joy.
21
A woman when she is in travail hath 21
When a woman is giving birth, she has
sorrow, because her hour is come: but as sorrow because her hour has come, but
soon as she is delivered of the child, she when she has delivered the baby, she no
remembereth no more the anguish, for joy longer remembers the anguish, for joy that
that a man is born into the world. a human being has been born into the
world.
And ye now therefore have sorrow: but I
22 22
So also you have sorrow now, but I will
will see you again, and your heart shall see you again, and your hearts will rejoice,
rejoice, and your joy no man taketh from and no one will take your joy from you.
you.
ii) 16:33. Jesus concludes his third discourse by reassuring them of peace (cf. 14:27),
despite the persecutions they will face. He has “overcome the world,” and his
ministry has come full circle—the Light has shined in darkness of the world, but the
world has not overcome Him (1:5).
6) 17:1–26. Jesus’ intercessory prayer for his disciples (in Gethsemane?) is one of the most
sublime passages in all of scripture. It is sometimes called the High Priestly Prayer because
through it Jesus consecrates himself as the last and ultimate sacrifice before he is taken and

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Hurricane West Stake Adult Religion Class New Testament: John 13:1–17:26 Week 17, Page 8

killed. As the Lamb of God he then intercedes with the Father on behalf of his disciples
(hence the term intercessory).27
a) The prayer is made up of three parts:
i) 17:1–5. Jesus prays that the Father will glorify him.
ii) 17:6–19. He prays for the disciples the Father has given him.
iii) 17:20–26. He prays for all those who believe in him because of the testimony of the
disciples.
b) 17:1–5. For himself.
KJV John 17:1–5 NSRV John 17:1–5
1
These words spake Jesus, and lifted up his 1
After Jesus had spoken these words, he
eyes to heaven, and said, Father, the hour is looked up to heaven and said, “Father, the
come; glorify thy Son, that thy Son also may hour has come; glorify your Son so that the
glorify thee: Son may glorify you,
2
As thou hast given him power over all flesh, 2
since you have given him authority over all
that he should give eternal life to as many as people, to give eternal life to all whom you
thou hast given him. have given him.
3
And this is life eternal, that they might 3
And this is eternal life, that they may know
know thee the only true God, and Jesus you, the only true God, and Jesus Christ
Christ, whom thou hast sent. whom you have sent.
4
I have glorified thee on the earth: I have 4
I glorified you on earth by finishing the work
finished the work which thou gavest me to that you gave me to do.
do.
5
And now, O Father, glorify thou me with 5
So now, Father, glorify me in your own
thine own self with the glory which I had presence with the glory that I had in your
with thee before the world was. presence before the world existed.”
i) 17:1. Jesus’ physical manner of prayer—eyes open, looking up—was the traditional
manner in which Jews prayed (cf. 11:41). It’s quite likely that he also raised his hands
above his head.28 This would be the stance a temple priest would assume when
dedicating a sacrifice to God.
ii) 17:3. Jesus defines eternal life as knowing the Father, the one true God, and Jesus
Christ whom the Father sent. This knowledge is not intellectual, but relational: It
involves being in covenant relationship. The only way to obtain this knowledge of the
Father (and thereby gain eternal life), is through the Son (14:6).
(1) How do we know that we know God? “If we keep his commandments” (1 John
2:3–5).
iii) 17:5. The word “with” means in God’s presence. Jesus is asking the Father to return
him to the same place of glory at the Father’s right hand that he had before he came
to earth.
c) 17:6–19. For his disciples.

27
Jesus gave a similar prayer for the Nephites (3 Nephi 19:19–23, 28–29), a portion of which could not be written or
spoken (3 Nephi 19:31–32).
28
This is almost the exact opposite of the late Western tradition of praying with eyes closed, head bowed, and arms folded.

© 2011, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.
Hurricane West Stake Adult Religion Class
KJV John 17:6–10
6
I have manifested thy name unto the men
which thou gavest me out of the world: thine
they were, and thou gavest them me; and
they have kept thy word.
7
Now they have known that all things
whatsoever thou hast given me are of thee.
8
For I have given unto them the words which
thou gavest me; and they have received
them, and have known surely that I came out
from thee, and they have believed that thou
didst send me.
9
I pray for them: I pray not for the world, but
for them which thou hast given me; for they
are thine.
And all mine are thine, and thine are mine;
10
and I am glorified in them.
i) Here Jesus summarizes his work among the disciples: They have been given to him
by the Father (17:6, 9) and, quite differently than the people who heard and rejected
him (8:21–29; 10:22–39), they have believed that he and his words came from God.
Therefore they belong to both the Father and the Son.
KJV John 17:11–16
11
And now I am no more in the world, but
these are in the world, and I come to thee.
Holy Father, keep through thine own name
those whom thou hast given me, that they
may be one, as we are.
12
While I was with them in the world, I kept
them in thy name: those that thou gavest me
I have kept, and none of them is lost, but the
son of perdition; that the scripture might be
fulfilled.
13
And now come I to thee; and these things I
speak in the world, that they might have my
joy fulfilled in themselves.
14
I have given them thy word; and the world
hath hated them, because they are not of
the world, even as I am not of the world.
I pray not that thou shouldest take them
15
out of the world, but that thou shouldest
keep them from the evil.
29
On the NRSV’s use of “destined,” see footnote 31, below.
© 2011, Mike Parker http://bit.ly/ldsarc
New Testament: John 13:1–17:26 Week 17, Page 9
NSRV John 17:6–10
6
“I have made your name known to those
whom you gave me from the world. They
were yours, and you gave them to me, and
they have kept your word.
7
Now they know that everything you have
given me is from you;
8
for the words that you gave to me I have
given to them, and they have received them
and know in truth that I came from you; and
they have believed that you sent me.
9
I am asking on their behalf; I am not asking
on behalf of the world, but on behalf of
those whom you gave me, because they are
yours.
10
All mine are yours, and yours are mine; and
I have been glorified in them.”
NSRV John 17:11–16
11
“And now I am no longer in the world, but
they are in the world, and I am coming to
you. Holy Father, protect them in your name
that you have given me, so that they may be
one, as we are one.
12
While I was with them, I protected them in
your name that you have given me. I guarded
them, and not one of them was lost except
the one destined29 to be lost, so that the
scripture might be fulfilled.
13
But now I am coming to you, and I speak
these things in the world so that they may
have my joy made complete in themselves.
14
I have given them your word, and the world
has hated them because they do not belong
to the world, just as I do not belong to the
world.
15
I am not asking you to take them out of the
world, but I ask you to protect them from
the evil one.
For personal use only. Not a Church publication.
Hurricane West Stake Adult Religion Class New Testament: John 13:1–17:26 Week 17, Page 10

They are not of the world, even as I am not

16
They do not belong to the world, just as I
16

of the world. do not belong to the world.”

ii) 17:11 is Jesus’ first prayer for complete unity among the disciples, in the same way
that he and the Father are unified. He will come back to this theme in a moment.
iii) 17:12. Jesus has guarded and protected all of the disciples the Father gave him. The
only one who is lost is the “son of perdition.”30
(1) “Perdition” is a translation of the Greek word απωλειας (apōleias), which means
destruction, loss, or ruin. The entire phrase refers to “one appointed for
destruction,”31 a reference to Judas.
iv) 17:15. His petition that the Father protect them from “the evil” (KJV) could mean
“that which is evil,” but more likely means “the evil one,” referring to Satan.32
KJV John 17:17–19 NSRV John 17:17–19
17
Sanctify them through thy truth: thy word is 17
“Sanctify them in the truth; your word is
truth. truth.
18
As thou hast sent me into the world, even 18
As you have sent me into the world, so I
so have I also sent them into the world. have sent them into the world.
19
And for their sakes I sanctify myself, that 19
And for their sakes I sanctify myself, so that
they also might be sanctified through the they also may be sanctified in truth.”
truth.
v) In this portion, Jesus consecrates (sanctifies, sets apart) both himself and, through
him, his disciples. Jesus now becomes God’s consecrated offering, the “great and last
sacrifice” for all mankind (Alma 34:10–14).
d) 17:20–26. For all those who receive the disciples’ witness.
KJV John 17:20–26 NSRV John 17:20–26
20
Neither pray I for these alone, but for them 20“I ask not only on behalf of these, but also
also which shall believe on me through their on behalf of those who will believe in me
word; through their word,
21
That they all may be one; as thou, Father, 21that they may all be one. As you, Father,
art in me, and I in thee, that they also may are in me and I am in you, may they also be
be one in us: that the world may believe that in us, so that the world may believe that you
thou hast sent me. have sent me.
22
And the glory which thou gavest me I have 22The glory that you have given me I have
given them; that they may be one, even as given them, so that they may be one, as we
we are one: are one,
23
I in them, and thou in me, that they may be 23I in them and you in me, that they may
made perfect in one; and that the world may become completely one, so that the world
know that thou hast sent me, and hast loved may know that you have sent me and have
them, as thou hast loved me. loved them even as you have loved me.

30
This phrase appears in only one other New Testament passage (2 Thessalonians 2:3), where it refers to an unknown
individual through whom Satan acts to oppose God. We’ll discuss this in lesson 20. For an analysis of the phrase “sons of
perdition” in D&C 76, see Doctrine & Covenants lesson 16, pages 5–7; http://scr.bi/LDSARCDC16n
31
Some modern Bible translations render it “one destined to be lost” (NRSV) or “one destined for destruction” (NET),
which takes a rather Calvinist approach that Judas was predestined by God to betray Jesus and had no choice in the matter.
Many other translations refrain from this loaded term, and render it as “son of destruction” (ESV, NAB), “one doomed to
destruction” (NIV), or “one headed for destruction” (NLT).
32
Virtually all modern Bible translations render it “the evil one.”

© 2011, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.
Hurricane West Stake Adult Religion Class New Testament: John 13:1–17:26 Week 17, Page 11
24
Father, I will that they also, whom thou 24Father, I desire that those also, whom you
hast given me, be with me where I am; that have given me, may be with me where I am,
they may behold my glory, which thou hast to see my glory, which you have given me
given me: for thou lovedst me before the because you loved me before the foundation
foundation of the world. of the world.
25
O righteous Father, the world hath not 25 Righteous Father, the world does not
known thee: but I have known thee, and know you, but I know you; and these know
these have known that thou hast sent me. that you have sent me.
26
And I have declared unto them thy name, 26I made your name known to them, and I
and will declare it: that the love wherewith will make it known, so that the love with
thou hast loved me may be in them, and I in which you have loved me may be in them,
them. and I in them.”
i) 17:20–23. Jesus concludes by praying not just for his disciples, but also for all people
who believe in him because of their testimony. He prays that they all may be
perfectly united with each other and with the Father and the Son, “that they may be
one, even as we are one” (17:22), and that they may “be with me where I am; that
they may behold my glory” (17:24).
(1) Jesus has publicly and privately taught about his unity with the Father. Yet this
special relationship that they have is not something reserved only for them—they
want each one of us to be one with them also. That unity begins during our
mortal lives as we rely on the Holy Spirit to guide us, and reaches its ultimate
conclusion in perfection in the celestial kingdom.
e) With this prayer, Jesus has concluded his public ministry, has instructed his disciples,
and has dedicated himself to God. He is now prepared to be offered as a sacrifice for all
mankind.
7) Next week will be our final lesson on the Gospel of John, when we’ll discuss his account of
Jesus’ Passion and resurrection.
a) Reading: John 18:1–21:25.

© 2011, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.