Righteous Father
The term "Righteous Father" is a profound acknowledgment of God's perfect justice and holiness. The Greek word for "righteous" is "dikaios," which conveys the idea of being just, fair, and morally right. In the context of the Bible, it emphasizes God's unwavering commitment to justice and truth. This address by Jesus highlights the intimate relationship between the Son and the Father, underscoring the divine nature of God as the ultimate standard of righteousness. Historically, the Jewish understanding of God as righteous was deeply rooted in the Old Testament, where God's justice was a central theme. Jesus' use of this term reaffirms His alignment with the Father’s will and character.

although the world has not known You
The phrase "the world has not known You" reflects the Greek word "ginosko," which means to know, understand, or perceive. In this context, it signifies a lack of intimate knowledge or relationship with God. The "world" here refers to the secular, unbelieving system that is often in opposition to God's kingdom. Historically, this highlights the spiritual blindness and ignorance prevalent among those who reject God's revelation. Despite the evidence of God's existence and character through creation and the prophets, many remain unaware or dismissive of His presence. This phrase serves as a reminder of the spiritual divide between the followers of Christ and the secular world.

I know You
The declaration "I know You" is a testament to the unique and profound relationship between Jesus and the Father. The Greek word "oida" is used here, which implies a deep, complete, and intuitive knowledge. This knowledge is not merely intellectual but relational, signifying the eternal communion between the Son and the Father. In the historical and scriptural context, Jesus' knowledge of the Father is unparalleled, as He is the incarnate Word, fully divine and fully human. This intimate knowledge underscores Jesus' authority and mission, as He perfectly reveals the Father to humanity.

and they know that You sent Me
The phrase "and they know that You sent Me" refers to the disciples' understanding and belief in Jesus' divine mission. The Greek word "ginosko" is again used, indicating a growing, experiential knowledge. The disciples, through their time with Jesus, have come to recognize and believe in His divine origin and purpose. This acknowledgment is crucial, as it forms the foundation of their faith and the early Christian witness. Historically, this belief set the disciples apart from the world, as they embraced the truth of Jesus' identity and mission. It also highlights the fulfillment of Old Testament prophecies concerning the Messiah, whom God would send to redeem His people. This phrase serves as an encouragement for believers to deepen their understanding and conviction of Jesus' divine mission.

(25) O righteous Father, the world hath not known thee.--Better, . . . the world indeed knew Thee not. In these closing words of His prayer, our Lord again solemnly appeals to the Father (comp. Notes on John 17:1; John 17:5; John 17:11), but now with the special thought of the Father's righteousness. This thought follows upon the prayer that those whom the Father had given Him may be where He is, and behold the divine glory; and the connection seems to be in the thought that sinful humanity cannot see God and live. The world, indeed, knew not God (comp. John 15:21; John 16:3), but the Son knew God, and the disciples had recognised that He had been sent by God, and in their knowledge of Him had passed through a moral' change, by which they were no longer of the world, but were sons of God (John 1:12). . . . Verse 25. - The prayer is thus over, and once more the great High Priest and Victim declares concerning himself some of the mysteries of his Person and of his relation with his disciples and with the world. O righteous Father (cf. Vers. 1, 5, Πάτερ simply; Ver. 11, πάτερ α{γιε; Ver. 24, Πάτερ without any characterization). The righteousness of God is a more exalted perfection than his holiness, one that might seem more at variance with the exercise of his paternal compassion; yet this righteousness is conspicuously displayed in the redemptive love which Christ had thus manifested, and the beloved disciple (1 John 1:9) declares that God is faithful and "righteous" in forgiving the repentant sinner. The blending of the idea of righteousness with Fatherhood is the sublime revelation made by the Lord Jesus, and he gathers the two ideas together into an indissoluble unity. Justice and mercy are seen by the whole work of the Son of God to have been the outflow and effulgence of the one all-comprehending and infinite love. The καὶ that here follows has created some difficulty, though some manuscripts emit it (D and Vulgate), probably in consequence of its inappropriateness; but it is received on strong ancient authority. Meyer and Hengstenberg take it thus: Righteous Father (yea, such thou art), and (yet) the world knew thee not. But would our Lord have hesitated, as it were, to express this truth, without justifying it against the unbelief of the world? Moulton tries to explain the simple adversative force of the καὶ and δὲ by "both the world learned not to know thee, but I learned to know thee." Godet has expressed the καὶ more effectively by translating, The world, it is true, knew thee not, but I knew thee. The Revised Version has, with the Authorized Version, simply omitted the καὶ. It is one of the most solemn of the Lord's condemnations of the κόσμος. The Apostle Paul said (1 Corinthians 1:21), "The world through its wisdom knew not God;" and in Romans 1:18-23 he shows that this ignorance was willful and practical and without excuse. The history of the struggling of the world after God has shown how dense the human darkness is. There have been signs that men groped after the idea of a Father who should be blind to their faults and indifferent to their follies, and utter a righteous Lord who has exalted righteousness and hated iniquity; but it was left for Christ to blend these apparently discordant beams into the radiance of a perfect glory. How many illustrations do the sad and shameless perversions of human intelligence supply! But I knew thee, because of the eternity of that ineffable love wherewith thou hast loved me, and because of the depth of that righteous love which thou hast manifested to the world in sending me upon my mission. And these knew - came to know by personal intuition - that thou didst send me (cf. John 16:27, and Vers. 8, 23) on the mission of redeeming the world. They have learned that I have come with all thy authority and in all thy power; that I have come out from thee; that I entered into the world; that I have glorified thee among men; that my thoughts are thy thoughts, and my "words" (ῤημάτα) are thy (Logos) "Word;" that my works of love are the works of the Father; and that my promises are the manifestation of thy Name to the men whom thou hast given me.

Parallel Commentaries ...


Righteous
δίκαιε (dikaie)
Adjective - Vocative Masculine Singular
Strong's 1342: From dike; equitable; by implication, innocent, holy.

Father,
Πάτερ (Pater)
Noun - Vocative Masculine Singular
Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

although
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

world
κόσμος (kosmos)
Noun - Nominative Masculine Singular
Strong's 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).

{has} not
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

known
ἔγνω (egnō)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1097: A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications.

You,
σε (se)
Personal / Possessive Pronoun - Accusative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

I
ἐγὼ (egō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

know
ἔγνων (egnōn)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 1097: A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications.

You,
σε (se)
Personal / Possessive Pronoun - Accusative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

[they]
οὗτοι (houtoi)
Demonstrative Pronoun - Nominative Masculine Plural
Strong's 3778: This; he, she, it.

know
ἔγνωσαν (egnōsan)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 1097: A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications.

that
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

You
σύ (sy)
Personal / Possessive Pronoun - Nominative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

sent
ἀπέστειλας (apesteilas)
Verb - Aorist Indicative Active - 2nd Person Singular
Strong's 649: From apo and stello; set apart, i.e. to send out literally or figuratively.

Me.
με (me)
Personal / Possessive Pronoun - Accusative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.


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NT Gospels: John 17:25 Righteous Father the world hasn't known you (Jhn Jo Jn)