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John 17:26
And I have declared unto them thy name, and will declareit: that the love wherewith thou hast loved me may be in them, and I in them.

John 1:18
No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declaredhim.

John 12:28
Father, glorify thy name. Then came there a voice from heaven,saying, I have both glorifiedit, and will glorifyit again.

the men.

John 17:2,9,11,14,16,24
As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him…

John 6:37
All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

John 10:27-29
My sheep hear my voice, and I know them, and they follow me: …

thine.

John 17:9,10
I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine…

Romans 8:28-30
And we know that all things work together for good to them that love God, to them who are the called according tohis purpose…

Romans 11:2
God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

they.

John 8:31,32
Then said Jesus to those Jews which believed on him, If ye continue in my word,then are ye my disciples indeed; …

John 14:21-24
He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him…

John 15:3,7
Now ye are clean through the word which I have spoken unto you…

to those You have given Me out of the world.
This phrase highlights the doctrine of divine election, where God has chosen certain individuals to be His own. The "world" here refers to the fallen, sinful human system opposed to God. The disciples were chosen by God and given to Jesus, indicating a special relationship and purpose. This echoes the Old Testament concept of Israel as God’s chosen people (Deuteronomy 7:6).

They were Yours;
This emphasizes God’s sovereignty and ownership over His people. Before being given to Jesus, the disciples already belonged to God, indicating a pre-existing relationship. This reflects the covenant relationship God had with Israel, where He declared them to be His people (Exodus 19:5).

You gave them to Me,
This transfer of the disciples to Jesus signifies the unity and cooperation within the Trinity. It underscores Jesus’ role as the mediator between God and humanity. This is consistent with the New Testament teaching that all authority and people are given to Jesus by the Father (Matthew 28:18).

and they have kept Your word.
The disciples’ obedience to God’s word is a testament to their faith and commitment. In the Jewish context, keeping God’s word was central to the covenant relationship, as seen inDeuteronomy 6:6-9. The disciples’ faithfulness is a fulfillment of the prophetic expectation of a remnant who would remain true to God (Isaiah 10:20-22).

Jesus begins by stating, “I have revealed Your name.” In Scripture, a name points to character and nature. When Christ revealed the Father’s name, He unveiled who God truly is—holy, righteous, compassionate, and faithful.

•John 1:18 says, “No one has ever seen God, but the one and only Son… has made Him known.”

• InJohn 14:9, Jesus tells Philip, “Anyone who has seen Me has seen the Father.”

His entire ministry—His words, miracles, and sacrificial love—served as a living portrait of the Father’s heart.

Jesus addresses the disciples as gifts from the Father. Their coming to Christ didn’t start with them; it began with God’s sovereign choice.

•John 6:37 assures, “Everyone the Father gives Me will come to Me.”

•Ephesians 1:4 affirms believers were “chosen in Him before the foundation of the world.”

This highlights God’s grace: salvation is initiated by Him and entrusted to the Son for perfect safekeeping.

The Father selected these followers “out of the world,” distinguishing them from the fallen system opposed to God.

•John 15:19 reminds disciples, “I have chosen you out of the world, so the world hates you.”

•1 John 2:15 cautions, “Do not love the world or anything in the world.”

Believers remain physically present yet spiritually set apart, called to live differently because they now belong to Christ.

Before their conversion, these disciples already belonged to the Father in His eternal plan.

•Deuteronomy 32:9 declares, “The LORD’s portion is His people.”

• Jesus underscores this security inJohn 10:29: “My Father, who has given them to Me, is greater than all.”

Their prior belonging didn’t depend on their performance but on God’s covenant love.

The Father’s gift of believers to the Son creates a sacred trust and unity within the Godhead.

•John 17:2 notes that the Father “gave Him authority over all flesh, to give eternal life to all whom You have given Him.”

•John 6:39 promises Jesus will “lose none” of those given to Him.

This handoff underscores Christ’s role as Redeemer and Guardian of every believer.

The disciples’ obedience proves the genuineness of their faith. Though imperfect, they received and guarded the Father’s revelation through Christ.

•John 8:31: “If you abide in My word, you are truly My disciples.”

•John 14:23: “If anyone loves Me, he will keep My word.”

•1 John 2:3–5 links love for God with obeying His commands.

Their perseverance shows the transforming power of divine grace working in them.

John 17:6 reveals a beautiful chain of divine action: the Father possesses a people, gives them to the Son, and the Son faithfully reveals the Father’s character to them. Drawn out of the world, they demonstrate authentic faith by treasuring and obeying God’s word. This verse magnifies the unity of Father and Son, the security of believers, and the call to distinct, word-keeping lives.

He thinks of the disciples as a body separated from the world (comp. Note onJohn 15:19), and as given to Him by the Father. (Comp. Note onJohn 6:37.)

Thine they were, and thou gavest(better,hast given)them me.--The meaning of these words is that they were morally prepared by the earlier manifestation of God for the fuller manifestation in Christ. They were God's in more than name, and therefore when Christ was revealed to them, they recognised Him of whom Moses and the prophets did speak. (Comp.John 1:37et seq., and especially Notes onJohn 5:46;John 6:37;John 8:47.) . . .

(2) Theprayer for his disciples.Verses 6-8. - Here the Divine Intercessor turns from himself, and from the approaching glory of his own mediatorial Person and position, to meditate, for the advantage of his disciples, on what had already been donefor them, in them,to them. He clothes these meditations in the form of a direct address to the eternal God, and makes the series of facts on which he dwells the groundwork of the prayer which follows for his disciples, as representative of all who, like them, have come into relations with the Father through him.I manifested thy Name (ἐφανέρωσα here corresponds toἐδόξασατελειώσας of Ver. 4. The force ofφανέροω is different fromἀποκάλυπτω orἐμφάνιζω; see on John 14:21). "I poured light upon, and thus made appreciable, apprehensible,thy Name." This Name was but partially and imperfectly understood before. The Name of God, the compendium of all his excellences, the essential features of his substantial Being which Christ has thus illuminated, is "the Father." "Whatsoever is made manifest is light." This light is the effulgence of the glory of the Father. By being and living on earth as Son of the Father, the Father was revealed. A full revelation of the Father involves and is involved in a manifestation of his own Sonship. The relation between the Father and the Son is one of infinite complacency and mutual affection, and the revelation of it demonstrates the fact of the eternal and essential love of the Divine Being. Thus the fact that "God is love" is manifested in the life of the Son of man, who was in himself a revelation of the Son - the Son of God. "Imanifested thy Name," said Jesus - showing that he regarded his work of self-manifestation and God-revelation as virtuallycomplete -to the men whom thou gavestme (cf. hereJohn 6:44 and John 10:29). The Father's "giving" of the sons of men to Christ refers primarily to the men that were made susceptible of his special grace and revelations, who in seeing, saw, in hearing, heard, who, being drawn by inward monitions and Divine grace, and verily taught of God, came to Christ. Thus the Father gave them to Christ. The first monitions, susceptibilities of soul for Christ, which are found throughout the world and the Church, are God's way of giving men to Christ. The supremacy and monergy of grace is involved in the whole of this representation.Out of the world. They were in the world, but have been drawn out of it by the re-relation of the Father.Thine they were, and thou gavestthem me. So that the approach even to the Lord Jesus, the drawing to Christ and to the blessed revelation of the Father, was preceded by a previous condition - "Thine they were." Before the process of giving and drawing was begun, there was a sense in which they bore this great designation. Their position as creatures, or as Israelites, or as believers in the Old Testament manifestation of the Name, seems to fall short of the solemn assertion, "Thine they were." There were in every case spiritual predispositions. They were "of God" (John 8:47); "doers of the truth" (John 3:21); "willing to do the will of God" (John 7:17); they were of the truth (John 18:37;John 6:37, 44). All these expressions reveal an extraordinary relation of human souls to the Father, which is presupposed, and precedes the power over them and advantage to them of the grace of Christ. This may throw light on the work of grace in pre-Christian and non-Christian times and places.Thine they were, and thou gavest them me, and they have kept thyΛόγον - the sum total of thy revelation orWord to them. They, these men, these special representative men, have been true to their light, and know of the doctrine whether it be of God. Their own quickened conscience has been strong enough to justify all myδιδαχή, myῤήματα, as Divine assurances. To Christ's eyes they have already come out of their fiery trial faithful and true.Now, at this point in their training,they have known, by a strong experience, by tasting, handling, seeing, trusting, by vivid flashes of light, by keen, clear intuition of the reality,that all things whatsoever which thou hast given me, are from thee. There is no tautology here; theὥσα are the truths, the fresh revelations, the glorious communion of the Son of man with the Father, which he made known to the disciples - truths which have a worldwide bearing, and also a direct bearing uponthemselves - are from thee (παρὰ σοῦ, notπαρὰσοι). This obscure utterance, in its mystic vagueness, is clearly expounded in the next sentence, which is the echo of the grand assertion ofJohn 16:30, which drew from the breaking heart its loud and sublime note of triumph.Because the words, the various sayings, utterances of Divine reality,which thou gavest to me, I have given to them. This blessed recital and exposition of his previous ministry is followed by the record of the effect, without which the whole Christian dispensation would that very night have come to an abrupt end. They believed that all Christ's words, works, energies, revelations, warnings, promises, like Christ himself, came from the eternal Father, therefore represented the supreme reality, more certain than demonstration, more vivid than intuition. They have rendered invincible assent to them as the Divine, absolute, unchangeable, irrevocable, eternal truth. In this overwhelming and satisfying conviction was laid the foundation of the Church of Christ.And they received them. This was a direct consequence of the Divine giving and of the Divine drawing.And they came to know - discerned,i.e. by personal experience -and truly that I came out from thee, and believed that thou didst send me. This knowledge and belief is the germ of the communication to others of the Divine manifestation; it is the Lord's reward for all the toil and sacrifice and Divine humiliation of his earthly ministry (John 16:30). The incarnate Word is recognized as such, the only begotten Son of the Father is known to be the Brightness of his glory. We see in this great utterance the true origin of the evangelist's own words (John 1:14-18;1 John 1:1-5). This thought of Christ's has now become their voluntary, spontaneous, assured conviction. The inward reason corresponds with the objective facts.

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