John 17:26
Parallel Verses
New International Version
I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them."

New Living Translation
I have revealed you to them, and I will continue to do so. Then your love for me will be in them, and I will be in them."

English Standard Version
I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.”

New American Standard Bible
and I have made Your name known to them, and will make it known, so that the love with which You loved Me may be in them, and I in them."

King James Bible
And 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.

Holman Christian Standard Bible
I made Your name known to them and will make it known, so the love You have loved Me with may be in them and I may be in them.

International Standard Version
I made your name known to them, and will continue to make it known, so that the love you have for me may be in them and I myself may be in them."

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

Aramaic Bible in Plain English
“And I have revealed to them your Name, and I am revealing it, so that the love with which you have loved me shall be in them, and I shall be in them.”

GOD'S WORD® Translation
I have made your name known to them, and I will make it known so that the love you have for me will be in them and I will be in them."

Jubilee Bible 2000
And I have manifested unto them thy name and will manifest it still, that the love with which thou hast loved me may be in them, and I in them.

King James 2000 Bible
And I have declared unto them your name, and will declare it: that the love with which you have loved me may be in them, and I in them.

American King James Version
And I have declared to them your name, and will declare it: that the love with which you have loved me may be in them, and I in them.

American Standard Version
and I made known unto them thy name, and will make it known; that the love wherewith thou lovedst me may be in them, and I in them.

Douay-Rheims Bible
And I have made known thy name to them, and will make it known; that the love wherewith thou hast loved me, may be in them, and I in them.

Darby Bible Translation
And I have made known to them thy name, and will make [it] known; that the love with which thou hast loved me may be in them and I in them.

English Revised Version
and I made known unto them thy name, and will make it known; that the love wherewith thou lovedst me may be in them, and I in them.

Webster's Bible Translation
And I have declared to them thy name, and will declare it: that the love with which thou hast loved me, may be in them, and I in them.

Weymouth New Testament
And I have made known Thy name to them and will make it known, that the love with which Thou hast loved me may be in them, and that I may be in them."

World English Bible
I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them."

Young's Literal Translation
and I made known to them Thy name, and will make known, that the love with which Thou lovedst me in them may be, and I in them.'
Parallel Commentaries
Matthew Henry's Concise Commentary

17:24-26 Christ, as one with the Father, claimed on behalf of all that had been given to him, and should in due time believe on him, that they should be brought to heaven; and that there the whole company of the redeemed might behold his glory as their beloved Friend and Brother, and therein find happiness. He had declared and would further declare the name or character of God, by his doctrine and his Spirit, that, being one with him, the love of the Father to him might abide with them also. Thus, being joined to Him by one Spirit, they might be filled with all the fulness of God, and enjoy a blessedness of which we can form no right idea in our present state.

Pulpit Commentary

Verse 26. - Since they have "learned that thou sourest me," our Lord, to complete the awful monologue, adds, And I made known thy Name to them, pointing back to the ἐφανερωσάσου τὸ ὅνομα of Ver. 6. "To make manifest" is not equal in potency with "to make known, to cause them to know;" there is more direct work done in them and to them in order to effect knowledge. Our Lord also declares that he has done this already, but his work of manifestation and teaching are not complete. There is more and more for these to learn. And (γνωρίσω) I will make them to know it. A promise of Divine expansion reaching onward and outward forevermore. By the power of his Spirit, by his return to them in his resurrection-life, by the ministry of the Paraclete, he would prolong and complete the convincing process. In order that the love wherewith thou hast loved me (notice the unusual expression, ἡ ἀγάπη η{ν ἠγαπησάς; and cf. Ephesians 2:4) - the eternal love of the Father to the well-beloved Son - the love which has flowed forth upon him as the perfect Son of man, and Representative of man, upon him who laid down his life that he might take it again (cf. John 10:17) - may be in them; may alight on them as knowing, receiving, loving me (cf. John 16:27, "The Father himself loveth you, because ye have loved me"). However much was involved in the utterance just quoted, in this closing utterance still more is conveyed. The waves on this boundless ocean of love pour in, one behind the other, each nobler and freighted with richer blessing than that which preceded; and the motive of this infinite fullness of eternal love being thus lavished upon them is added: I in them. On this profound suggestion he has already said much, but not until we reach these last words do they flash forth in all their mystic grandeur. His life will be so identified with their life, his abode so blended with their being, his life so repeated in their experience, his personality so much entwined and blended with theirs, that he in them, and because he is in them, prolongs and repeats himself as the Object of an eternal love. We see the same ideas in the Pauline teaching, and can only explain Galatians 1:16; Galatians 2:20; Galatians 4:6; Romans 8:9, 10, 11; Ephesians 2:18; Ephesians 3:19; Colossians 2:7; Colossians 3:4, as echoes of the class of teaching which, long before John had recorded the prayer in this form, had yet become the seed and life-principle of the Church. This is not only true of the closing verses, but of the whole prayer and preceding discourse.

5. Review of the difficulties attending the preservation and characteristics of this discourse and prayer. The sublime comprehensiveness of the prayer; its augmenting swell of thought; the awful depth of its self-consciousness; the limpid simplicity of its style; the movement from himself to his disciples, to the entire Church, to the outlying world; the ground on which he bases every prayer; the imperial dignity of the Pleader; the total absence of any sense of personal weakness or sinfulness; the revelation and insight thus granted into the heart of the God-man; its naturalness, if we concede the foregoing character; its profound humility, if we bear in mind his unique claims; - constitute this page a supernatural phenomenon. Christ himself is the greatest of his miracles. The supposition that some unknown writer of the second century excogitated such a conception out of the synoptic narrative, the Pauline Epistles, and the Alexandrine philosophy, refutes itself. We admit, with F. W. Newman, with Reuss, and with all the rationalist critics, that it is difficult to understand how the apostle could have reproduced so accurately this wondrous discourse and the prayer; but the author practically admits that it was a supernatural process of memory (John 14:25, 26). Still, there are facts enough in the natural sphere and within the knowledge of all, that such extraordinary efforts of memory are by no means uncommon. John was the contemporary of men whose surprising memory held the whole 'Mishna' and thousands of illustrative comments, 'Halacha,' and 'Hagada' ready for constant reference and application. The rishis of India, the Greek rhapsodists, mediaeval minnesingers, and wandering bards, have had imprinted indelibly and verbally on their recollection ten or twenty times the bulk of this wondrous discourse. John was young, impressionable, intimately acquainted with his Lord, though needing many things to complete his apprehension of his glory; and, even apart from Divine or spiritual aid, there is no reason to dispute its accuracy. The impression that this discourse and prayer have produced on the general consciousness of the Church, is, that none but Christ could have uttered these words, and he only at such a conjuncture. Keim insists that John, if it were he, by this narrative annihilates the synoptic tradition of the agony in the garden. And we do not deny that the intercalation of that agony between this prayer and the sublime manner in which Jesus meets the band of soldiers, renders a harmony of the Gospels at this point very difficult. The difficulty does not so much arise from the fact that the profound and awful strife should follow upon this sublime and lofty calm, upon this imperial and Divine prerogative, but that throughout the Johannine recital of the events which occurred on the night of betrayal and Passion, the same exalted demeanor is preserved, and numerous incidents and sayings are recorded which appear discrepant with the utter prostration and overwhelming affliction revealed in the synoptic narrative. This contrast must not be minimized, and cannot be disputed. The question to be decided is whether the twofold aspect of the scene can possibly represent the truth, or whether it proceeds from the theological prepossessions of a later writer, who imagined the behavior of the incarnate Logos under these conditions without any real and deep foundation in reality. By way of preface to an expository treatment, it is desirable to observe that John throughout received impressions from his Lord of a profoundly different character from that of the other observers, and throughout he saw the Divine manifestation which, while they witnessed it, they did not penetrate as he had done. The veil of the human phenomena concealed much from their spiritual apprehension. The different manner in which the same event is described by two witnesses, and the different constructions put upon the same action when viewed with diverse presuppositions, is of too common occurrence to need illustration. Luke represents the tradition concerning the Son of man in the hour of his deepest dejection. John represents what he saw of the ineffably Divine element which triumphed over the human. The angle of vision was different, the sensitive brooding and susceptible nature of John was unlike the impetuous human passion of Peter's soul, and the resultant impression on them both of the whole cycle of events was correspondingly different. Then let it be noticed that John, who knew the synoptic narrative, deliberately omitted what had passed into universal credence, such as the Transfiguration, the Holy Supper, and the Ascension: why was he not at liberty to omit the agony in the garden and the traitor's kiss? He takes up his story after the surprise was over, and when the Lord had resumed the tone of the voluntary Sufferer and Divine Savior; and if we compare the two descriptions of that scene, they supplement and explain one another. Numerous incidents throughout the closing scenes, which are omitted by John, are recorded by one or more of the evangelists, and some facts and words are peculiar to the Johannine narrative. These omissions from and additions to the synoptic narrative have been supposed to reveal the purpose of the theologian rather than the record of the eyewitness. It is rashly asserted that John omits the symptoms of human weakness and shame, and exaggerates the signs of Divine indwelling and of lofty prerogative. This, however, is by no means true. He does omit the agony in the garden, but he gives in John 12. the analogue of that awful scene, and the same Divine spirit with which it was consummated. He omits the "traitor's kiss," but he hints the occurrence of that crowning treachery. He does omit the record of the desertion by the disciples, but (John 16:32) he records the prediction of it. He omits the incident of the false witness and the adjuration, but it should in all fairness be remembered that he also omitted the great confession of the Lord's Messiah-ship and exaltation; and while he passes by the incidents of the mockery of the Lord, he records other matters and methods of mockery which are equally humiliating (John 19:12). If he omits the examinations before Caiaphas and Herod, he gives that which the synoptic tradition had lest sight of in the first examination before Annas and in the private interview with Pilate. The hand-washing of Pilate and the dream of his wife are passed over, but the conduct of Pilate is made far more intelligible by that private interview. The evangelists Luke and Matthew both record features of sorrow and words from the cross and pot-tents attending the Crucifixion, which confer a royal prerogative and a Divine significance on his death. The rending of the veil, the confession of the centurion, the great earthquake, the supernatural darkness, the repentance and acceptance of the dying brigand, - all these we might reasonably expect, on the theory of theological prepossession, to have been found in the Fourth Gospel; and what is more remarkable still on that hypothesis is that the most peculiar and pathetic feature of the last hours is an exhibition of Christ's perfect humanity and filial love, which the other narrators fail to touch (John 19:25-27). We conclude, therefore, that the matters in which the narratives agree are abundant and remarkable, and their divergences cannot be accounted for on the ground of theological bias. The exposition of the following chapters will bring the several lacunae, correspondences, and peculiarities into yet fuller prominence.





Gill's Exposition of the Entire Bible

And I have declared unto them thy name,.... Himself, his nature, his perfections, especially of grace and mercy, his mind and will, his Gospel; See Gill on John 17:6. A very fit person Christ was to make this declaration, since he was with him from all eternity, and was in his bosom; the Father did all in him, and his name is in him; and he is the faithful witness; nor is anything of God to be known savingly, but in and through Christ; the apostles are here particularly meant, though the same is true with respect to all that are given to Christ, who are his children and brethren, to whom he also declares the name of God:

and will declare it; more fully to them after his resurrection, during his forty days' stay with them, and upon his ascension, when he poured down his Spirit in such a plentiful and extraordinary manner upon them; and will declare it to others besides them in the Gentile world; and still more in the latter day glory, and to all believers more and more:

that the love wherewith thou hast loved me, may be in them; that is, that a sense of that love with which God loves his Son, as Mediator, might be in them and abide in them, and which is the rather mentioned because they are loved by the Father with the same love, and share all the blessed consequences of it, the knowledge and sense of which they come at, through Christ's declaring his Father's name unto them; and which they will have a greater sense of, and will be swallowed up in it in heaven to all eternity:

and I in them; dwelling in them, taking up his residence in them; not only by his Spirit and grace here, but by his glorious presence with them hereafter; when they shall be brought to his Father's house, behold his glory, and be for ever with him.

Jamieson-Fausset-Brown Bible Commentary

26. And I have declared—I made known or communicated.

thy name—in His past ministry.

and will declare it—in yet larger measure, by the gift of the Holy Ghost at Pentecost and through all succeeding ages.

that the love wherewith thou hast loved—lovedst.

me may be in them, and I in them—This eternal love of the Father, resting first on Christ, is by His Spirit imparted to and takes up its permanent abode in all that believe in Him; and "He abiding in them and they in Him" (Joh 15:5), they are "one Spirit." "With this lofty thought the Redeemer closes His prayer for His disciples, and in them for His Church through all ages. He has compressed into the last moments given Him for conversation with His own the most sublime and glorious sentiments ever uttered by mortal lips. But hardly has the sound of the last word died away, when He passes with the disciples over the brook Kedron to Gethsemane—and the bitter conflict draws on. The seed of the new world must be sown in Death, that thence Life may spring up" [Olshausen].

John 17:26 Additional Commentaries
Context
Prayer for all Believers
25"O righteous Father, although the world has not known You, yet I have known You; and these have known that You sent Me; 26and I have made Your name known to them, and will make it known, so that the love with which You loved Me may be in them, and I in them."
Cross References
John 15:9
"As the Father has loved me, so have I loved you. Now remain in my love.

John 17:6
"I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word.

John 17:8
For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me.
Treasury of Scripture

And I have declared to them your name, and will declare it: that the love with which you have loved me may be in them, and I in them.

I have. See on ver.

John 17:6 I have manifested your name to the men which you gave me out of the …

John 8:50 And I seek not my own glory: there is one that seeks and judges.

John 15:15 From now on I call you not servants; for the servant knows not what …

Psalm 22:22 I will declare your name to my brothers: in the middle of the congregation …

Hebrews 2:12 Saying, I will declare your name to my brothers, in the middle of …

that.

John 14:23 Jesus answered and said to him, If a man love me, he will keep my …

John 15:9 As the Father has loved me, so have I loved you: continue you in my love.

Ephesians 1:6,22,23 To the praise of the glory of his grace, wherein he has made us accepted …

Ephesians 2:4,5 But God, who is rich in mercy, for his great love with which he loved us…

Ephesians 5:30,32 For we are members of his body, of his flesh, and of his bones…

2 Thessalonians 2:16 Now our Lord Jesus Christ himself, and God, even our Father, which …

and I.

John 17:23 I in them, and you in me, that they may be made perfect in one; and …

John 6:56 He that eats my flesh, and drinks my blood, dwells in me, and I in him.

John 14:20 At that day you shall know that I am in my Father, and you in me, and I in you.

John 15:4 Abide in me, and I in you. As the branch cannot bear fruit of itself, …

Romans 8:10 And if Christ be in you, the body is dead because of sin; but the …

1 Corinthians 1:30 But of him are you in Christ Jesus, who of God is made to us wisdom, …

1 Corinthians 12:12 For as the body is one, and has many members, and all the members …

Galatians 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ …

Ephesians 3:17 That Christ may dwell in your hearts by faith; that you, being rooted …

Colossians 1:27 To whom God would make known what is the riches of the glory of …

Colossians 2:10 And you are complete in him, which is the head of all principality and power:

Colossians 3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, …

1 John 3:24 And he that keeps his commandments dwells in him, and he in him. …

1 John 4:13,14 Hereby know we that we dwell in him, and he in us, because he has …

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