Jesus continued to explain the nature of the unity that He requested from His Father. In what sense do all believers share God"s glory? Jesus probably was speaking of His bringing the full knowledge of God to them. The revelation of God results in glory for God. When believers understand and believe the revelation of God that Jesus brought, they become partakers of that glory. This is something else they share in unity with one another that the Father and the Son also share with one another. Another view is that the glory in view refers to Jesus" work of redemption, but that subject is not as prominent in the context as the revelation of God. [source][source][source]
Context Summary
John 17:18-26 - The Master's Commission
In John 10:36 we are told that the Father consecrated our Redeemer to the great work by which He had brought nigh them that were far off, Ephesians 2:13. What a scene that must have been when Jesus was set apart to destroy the works of the devil, bring in everlasting salvation, and gather into one family the scattered children of God! In that act we were included. We are bound, therefore, to a life of consecration and devotion to the world's redemption.
True unity is spiritual. When we abide in Christ, we abide in each other. Men do not recognize it, but the spiritual unity exists already. If we are one with our Lord, we must be one with all who are members of His mystical body. In different ages the Church has varied outward organization, but there has always been the unity of the one body, the one flock, the one temple. We cannot make that unity, but we must endeavor to keep it, always remembering it, especially when dealing with our fellow-believers. If we are one on earth, we must be with Him forever. [source]
And the glory [καγω την δοχαν] Literally, “And I the glory,” with emphasis on “I.” It is the glory of the Incarnate Word (Bernard), cf. John 1:14; John 2:11, not the glory of the Eternal Word mentioned in John 17:24. Bengel says: Quanta majestas Christianorum! Then John 17:22 repeats the unity prayed for in John 17:21. [source]
Reverse Greek Commentary Search for John 17:22
John 1:16Of His fulness [ἐκ τοῦ πληρώματος αὐτοῦ] These and the succeeding words are the Evangelist's, not the Baptist's. The word fullness ( πλήρωμα ) is found here only in John, but frequently occurs in the writings of Paul, whose use of it in Ephesians and Colossians illustrates the sense in John; these being Asiatic churches which fell, later, within the sphere of John's influence. The word is akin to πλήρης , full (John 1:14), and to πληροῦν , to fill or complete; and means that which is complete in itself, plenitude, entire number or quantity. Thus the crew of a ship is called πλήρωμα , its complement. Aristophanes (“Wasps,” 660), “ τούτων πλήρωμα , the sum-total of these, is nearly two thousand talents.” Herodotus (iii., 22) says that the full term of man's life among the Persians is eighty years; and Aristotle (“Polities,” iv., 4) refers to Socrates as saying that the eight classes, representing different industries in the state, constitute the pleroma of the state (see Plato, “Republic,” 371). In Ephesians 1:23, Paul says that the church is the pleroma of Christ: i.e., the plenitude of the divine graces in Christ is communicated to the Church as His body, making all the body, supplied and knit together through the joints and bands, to increase with the increase of God (Colossians 2:19; compare Ephesians 4:16). Similarly he prays (Ephesians 3:19) that the brethren may be filled unto all the pleroma of God: i.e., that they may be filled with the fullness which God imparts. More closely related to John's use of the term here are Colossians 1:19, “It pleased the Father that in Him (Christ) should all the fullness ( τὸ πλήρωμα , note the article) dwell;” and Colossians 2:9,Colossians 2:10, “In Him dwelleth all the pleroma of the Godhead bodily (i.e., corporally, becoming incarnate ), and in Him ye are fulfilled ( πεπληρωμένοι ).” This declares that the whole aggregate of the divine powers and graces appeared in the incarnate Word, and corresponds with John's statement that “the Word became flesh and tabernacled among men, full of grace and truth;” while “ye are fulfilled ” answers to John's “of His fullness we all received.” Hence John's meaning here is that Christians receive from the divine completeness whatever each requires for the perfection of his character and for the accomplishment of his work (compare John 15:15; John 17:22). [source]
John 17:22And the glory [καγω την δοχαν] Literally, “And I the glory,” with emphasis on “I.” It is the glory of the Incarnate Word (Bernard), cf. John 1:14; John 2:11, not the glory of the Eternal Word mentioned in John 17:24. Bengel says: Quanta majestas Christianorum! Then John 17:22 repeats the unity prayed for in John 17:21. [source]
What do the individual words in John 17:22 mean?
And ItheglorywhichYou have givenMehave giventhemso thatthey may beoneasWe[are] one
Greek Commentary for John 17:22
Literally, “And I the glory,” with emphasis on “I.” It is the glory of the Incarnate Word (Bernard), cf. John 1:14; John 2:11, not the glory of the Eternal Word mentioned in John 17:24. Bengel says: Quanta majestas Christianorum! Then John 17:22 repeats the unity prayed for in John 17:21. [source]
Reverse Greek Commentary Search for John 17:22
These and the succeeding words are the Evangelist's, not the Baptist's. The word fullness ( πλήρωμα ) is found here only in John, but frequently occurs in the writings of Paul, whose use of it in Ephesians and Colossians illustrates the sense in John; these being Asiatic churches which fell, later, within the sphere of John's influence. The word is akin to πλήρης , full (John 1:14), and to πληροῦν , to fill or complete; and means that which is complete in itself, plenitude, entire number or quantity. Thus the crew of a ship is called πλήρωμα , its complement. Aristophanes (“Wasps,” 660), “ τούτων πλήρωμα , the sum-total of these, is nearly two thousand talents.” Herodotus (iii., 22) says that the full term of man's life among the Persians is eighty years; and Aristotle (“Polities,” iv., 4) refers to Socrates as saying that the eight classes, representing different industries in the state, constitute the pleroma of the state (see Plato, “Republic,” 371). In Ephesians 1:23, Paul says that the church is the pleroma of Christ: i.e., the plenitude of the divine graces in Christ is communicated to the Church as His body, making all the body, supplied and knit together through the joints and bands, to increase with the increase of God (Colossians 2:19; compare Ephesians 4:16). Similarly he prays (Ephesians 3:19) that the brethren may be filled unto all the pleroma of God: i.e., that they may be filled with the fullness which God imparts. More closely related to John's use of the term here are Colossians 1:19, “It pleased the Father that in Him (Christ) should all the fullness ( τὸ πλήρωμα , note the article) dwell;” and Colossians 2:9, Colossians 2:10, “In Him dwelleth all the pleroma of the Godhead bodily (i.e., corporally, becoming incarnate ), and in Him ye are fulfilled ( πεπληρωμένοι ).” This declares that the whole aggregate of the divine powers and graces appeared in the incarnate Word, and corresponds with John's statement that “the Word became flesh and tabernacled among men, full of grace and truth;” while “ye are fulfilled ” answers to John's “of His fullness we all received.” Hence John's meaning here is that Christians receive from the divine completeness whatever each requires for the perfection of his character and for the accomplishment of his work (compare John 15:15; John 17:22). [source]
Literally, “And I the glory,” with emphasis on “I.” It is the glory of the Incarnate Word (Bernard), cf. John 1:14; John 2:11, not the glory of the Eternal Word mentioned in John 17:24. Bengel says: Quanta majestas Christianorum! Then John 17:22 repeats the unity prayed for in John 17:21. [source]