lds new testament notes 17: john 13:1–17:26

New TestamentWeek 17: John 13:1–17:261) 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

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.

© 2023, 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,

(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

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.

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).



(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.

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).

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

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.



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.

(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.

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.

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.



(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.

(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

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).

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



(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, 161I am the true vine, and my Father is the husbandman.

1“I am the true vine and my Father is the gardener.

2Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.

2He takes away every branch that does not bear fruit in me. He prunes every branch that bears fruit so that it will bear more fruit.

3Now ye are clean through the word which I have spoken unto you.

3You are clean already because of the word that I have spoken to you.

4Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.

4Remain in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me.

5I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.

5I am the vine; you are the branches. The one who remains in me – and I in him – bears much fruit, because apart from me you can accomplish nothing.”

* * * * * *16Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

16You did not choose me, but I chose you and appointed you to go and bear fruit, fruit that remains, so that whatever you ask the Father in my name he will give 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

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.



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 can be a sign that

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



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 16:20–2220Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.

20Truly, truly, I say to you, you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will turn into joy.

21A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.

21When a woman is giving birth, she has sorrow because her hour has come, but when she has delivered the baby, she no longer remembers the anguish, for joy that a human being has been born into the world.

22And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.

22So also you have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy from 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 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 17:1–51These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

1After Jesus had spoken these words, he looked up to heaven and said, “Father, the hour has come; glorify your Son so that the Son may glorify you,

2As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

2since you have given him authority over all people, to give eternal life to all whom you have given him.

3And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

3And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.

4I have glorified thee on the earth: I have finished the work which thou gavest me to do.

4I glorified you on earth by finishing the work that you gave me to do.

5And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

5So now, Father, glorify me in your own presence with the glory that I had in your 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).

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.



(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.

KJV John 17:6–10 NSRV John 17:6–106I 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.

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.

7Now they have known that all things whatsoever thou hast given me are of thee.

7Now they know that everything you have given me is from you;

8For 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.

8for 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.

9I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.

9I 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.

10And all mine are thine, and thine are mine; and I am glorified in them.

10All mine are yours, and yours are mine; and I have been 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 NSRV John 17:11–1611And 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.

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.



12While 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.

12While 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.

13And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.

13But 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.

14I 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.

14I 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.

15I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

15I am not asking you to take them out of the world, but I ask you to protect them from the evil one.

16They are not of the world, even as I am not of the world.

16They do not belong to the world, just as I 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 17:17–1917Sanctify them through thy truth: thy word is truth.

17“Sanctify them in the truth; your word is truth.

18As thou hast sent me into the world, even so have I also sent them into the world.

18As you have sent me into the world, so I have sent them into the world.

19And for their sakes I sanctify myself, that they also might be sanctified through the truth.

19And for their sakes I sanctify myself, so that they also may be sanctified in truth.”

29 On the NRSV’s use of “destined,” see footnote Error: Reference source not found, below.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.”



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 17:20–2620Neither pray I for these alone, but for them also which shall believe on me through their word;

20“I ask not only on behalf of these, but also on behalf of those who will believe in me through their word,

21That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

21that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me.

22And the glory which thou gavest me I have given them; that they may be one, even as we are one:

22The glory that you have given me I have given them, so that they may be one, as we are one,

23I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

23I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me.

24Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

24Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.

25O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.

25 Righteous Father, the world does not know you, but I know you; and these know that you have sent me.

26And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

26I made your name known to them, and I will make it known, so that the love with which you have loved me may be in 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.


lds new testament notes 17: john 13:1–17:26

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