John 17:24 · Bible study
John 17:24 Commentary: Beholding Christ's Glory & Eternal Love
Greek · 11 what the commentators say
Meaning in one sentence
Explore John 17:24: Jesus prays for believers to be with Him, see His glory, and be grounded in the Father's love before creation.
Research Summary
- Meaning: Jesus desires his followers to be with him in heaven, seeing and sharing the glory given to him by the Father, founded on the Father’s eternal love.
- Key words: Thelō (I will/desire), theōreō (to behold with participation), doxa (glory), agapaō (love), katabolē kosmou (foundation of the world).
- Main debate: Whether “beholding” is passive vision or active participation in glory; and whether the glory is the Son’s essential deity or his mediatorial splendor.
- Theological theme: The eternal love of the Father for the Son as the ground of the believer’s inclusion in the divine life and future glorification.
- Best use: Comfort and assurance for believers facing death or hardship, and a model for prayer that focuses on eternal union with Christ.
Translation Comparison
BSB Berean Standard Bible 2020
Father, I want those You have given Me to be with Me where I am, that they may see the glory You gave Me because You loved Me before the foundation of the world.
WEB World English Bible 2000
Father, I desire that they also whom you have given me be with me where I am, that they may see my glory which you have given me, for you loved me before the foundation of the world.
KJV King James Version 1769
Father, 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.
ASV American Standard Version 1901
Father, I desire 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.
YLT Young's Literal Translation 1898
`Father, those whom Thou hast given to me, I will that where I am they also may be with me, that they may behold my glory that Thou didst give to me, because Thou didst love me before the foundation of the world.
Darby Darby Bible 1890
Father, [as to] those whom thou hast given me, I desire that where I am they also may be with me, that they may behold my glory which thou hast given me, for thou lovedst me before [the] foundation of [the] world.
Douay-Rheims Douay-Rheims Bible 1899
Father, I will that where I am, they also whom thou hast given me may be with me: that they may see my glory which thou hast given me, because thou hast loved me before the creation of the world.
Translations in other languages (10 available)
Padre, aquellos que me has dado, quiero que donde yo estoy, ellos estén también conmigo|strong="G3326, G1700"; para que vean mi gloria que me has dado: por cuanto me has amado desde antes de la constitución del mundo.
Pai, aqueles que tens me dado, quero que onde eu estiver, eles também estejam comigo; para que vejam minha glória, que tens me dado, pois tu me amaste desde antes da fundação do mundo.
Père, je veux que là où je suis ceux que tu m’ as donnés soient aussi avec moi, afin qu’ ils voient ma gloire, la gloire que tu m’ as donnée, parce que tu m’ as aimé avant la fondation du monde.
Vater, ich will, daß, wo ich bin, auch die bei mir seien, die du mir gegeben hast, daß sie meine Herrlichkeit sehen, die du mir gegeben hast; denn du hast mich geliebt, ehe denn die Welt gegründet ward.
Vader, Ik wil, dat waar Ik ben, ook die bij Mij zijn, die Gij Mij gegeven hebt; opdat zij Mijn heerlijkheid mogen aanschouwen, die Gij Mij gegeven hebt; want Gij hebt Mij liefgehad, voor de grondlegging der wereld.
Padre, io voglio che dove son io, siano meco anche quelli che tu m’hai dati, affinché veggano la mia gloria che tu m’hai data; poiché tu m’hai amato avanti la fondazion del mondo.
Ojcze! któreś mi dał, chcę, abym gdziem ja jest, i oni byli ze mną, aby oglądali chwałę moję, którąś mi dał; albowiemeś mię umiłował przed założeniem świata.
Отче! которых Ты дал Мне, хочу, чтобы там, где Я, и они были со Мною, да видят славу Мою, которую Ты дал Мне, потому что возлюбил Меня прежде основания мира.
父啊，我 在 哪裡，願 你所賜 給我 的人 也 同 我在那裡， 叫他們看見 你所賜 給我 的 榮耀； 因為 創立 世界 以前，你已經愛 我了。
Father, it is my desire that these whom you have given to me may be by my side where I am, so that they may see my glory which you have given to me, because you had love for me before the world came into being.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · John 17:24
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse records Jesus’ final petition in his high-priestly prayer: he desires that every believer given to him by the Father will join him in heaven to behold his glory. The word θέλω (thelō) expresses deep personal wish, not a command, Barnes notes that Jesus “uses it in prayer, and it was not the custom of the Saviour to use language of command when addressing God.” The verb θεωρῶσιν (theōrōsin) means more than casual seeing; the Cambridge Bible says it implies “sharing and enjoying” the glory. That glory, says Calvin, is not the essential deity of the Word but the glory given to Christ as incarnate Redeemer, the splendor of his completed work and exaltation. The foundation of this whole request is the Father’s love for the Son “before the foundation of the world,” a love that assures believers that the same eternal affection now embraces them (John 17:23, 26). All commentators affirm that Jesus’ will for his people is their full, eternal presence with him in the joy of his unveiled majesty.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Glory as mediatorial splendor: Calvin and many Reformed exegetes argue the glory is given to Christ as incarnate Mediator, not the eternal glory he possessed as Son.
- Glory as essential deity: Some interpreters (e.g., certain early church readings) see the given glory as the manifestation of Christ’s divine nature, which was hidden in incarnation.
- Beholding as full participation: The Cambridge Bible, Wesley, and others stress that beholding includes sharing in Christ’s reign and being transformed into his likeness (2 Cor 3:18, 1 John 3:2).
- Beholding as vision alone: Some Catholic and medieval traditions emphasize the intellectual vision of God as the primary blessedness, without necessarily including ruling or transformation.
What is clear: Jesus earnestly desires that every believer will be with him in heaven, witnessing and sharing in the glory the Father has given him, grounded in the Father’s eternal love for the Son.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'I will' (θέλω) | All traditions agree Jesus is expressing a deep, personal desire, not issuing a command to the Father. | Some Reformed commentators (e.g., Gill) emphasize the authority of Christ as King-Priest, seeing the phrase as a demand based on his purchase; others (Barnes, Calvin) stress it as prayerful request, not a legal claim. |
| Nature of Christ's glory | The glory is given by the Father to the Son and is to be displayed and shared with believers in heaven. | Calvin and many see it as the glory of the incarnate Son (Mediator), not the essential glory of the Word. Others, like portions of Matthew Henry, allow that it includes both eternal and mediatorial glory, but most reserve the full divine glory as not given but inherent. |
| Beholding vs. participating | Beholding implies more than mere physical sight; it involves transformation and joy. | Some (Cambridge Bible, Wesley) say it includes sharing and ruling with Christ; others (some in the tradition) emphasize the beatific vision as intellectual contemplation. |
| Identity of 'those given' | It refers to all believers, not just the apostles. | Gill’s Baptist perspective narrows it to the elect, given in eternity; others (Poole, Calvin) include all who believe through the apostolic word, emphasizing faith as the mark of the gift. |
| Foundation of Father's love | The Father's love for the Son before creation is the basis for the Son's glory and for believers' inclusion. | Calvin applies this to the love of the Father for Christ as Mediator, appointed from eternity. Others (Gill, Clarke) see it as the love within the Trinity, which then flows to believers through the Son. |
Historical & Cultural Context
John 17:24 stands at the climax of what is often called Jesus’ “high-priestly prayer.” He spoke these words on the night before his crucifixion, after the Last Supper, as he walked with his disciples toward Gethsemane (John 18:1). The entire chapter is a prayer of consecration and intercession. In verses 1, 5 Jesus prays for himself, asking the Father to glorify him so that he may glorify the Father. In verses 6, 19 he prays for the eleven apostles, asking for their protection and sanctification. Then from verse 20 onward he prays for all future believers, the whole church across the ages. Verse 24 is the capstone: the ultimate goal of everything Jesus has done and prayed for is that his people would be where he is, sharing his glory forever.
The phrase “before the foundation of the world” would have resonated deeply with John’s first readers. It echoes Jewish wisdom traditions about preexistence (Proverbs 8:23, 31) and appears repeatedly in the New Testament to describe the eternal plan of God (Ephesians 1:4; 1 Peter 1:20; Revelation 13:8). In this context, it anchors the Father’s love for the Son in the timeless reality of the Trinity, a love that predates and grounds all creation. Jesus uses this truth as the ultimate reason why his request must be granted: the love that gave him glory will also bring the beloved ones to share it.
In the Greco-Roman world, “glory” (δόξα) could mean reputation, honor, or visible splendor. But John has given the word a distinct meaning throughout his Gospel: it is the divine presence manifested in Jesus (John 1:14; 2:11; 12:23). To “behold” that glory in the age to come is not merely to view it from a distance but to be transformed by it, to enter into the very life of God, as 1 John 3:2 promises. The setting of this prayer, hours before betrayal and death, makes the request even more striking. Jesus, facing the cross, is not asking for his own relief; he is asking for the complete joy of everyone the Father has given him.
Textual Notes
The consulted sources note a textual variant in this verse. Some ancient manuscripts (including Codex Sinaiticus and Vaticanus) read the neuter relative pronoun ὅ (ho, “that which”) instead of the masculine οὓς (ous, “whom”) in the phrase “that which you have given me.” Vincent’s Word Studies explains that this construction treats the body of believers as a collective whole, a unified gift, rather than emphasizing individual persons. The meaning does not change substantially: Jesus prays for the entire company of those given to him. The more familiar reading “whom” appears in later Byzantine manuscripts and was followed by the King James Version. No other significant variants are reported for this verse.
Reception History
This verse has been treasured throughout church history as a window into the heart of Christ’s intercession. Early church fathers such as Augustine saw in it the promise of the beatific vision, the direct, transforming sight of God in Christ. In the medieval period, Thomas Aquinas and others used the verse to discuss the nature of heavenly glory and the role of the saints in beholding the Divine. Reformation-era commentators (Calvin, Luther, the Geneva Notes) focused on the assurance it gives believers: because Christ prays for this, and because the Father loves the Son eternally, our salvation is certain. Methodist and Wesleyan traditions (Wesley, Clarke) have emphasized the joy of being with Christ as the essence of heaven. In modern hymnody, the line “Be with me where I am” has inspired songs of longing for reunion with Christ. Across all traditions, the verse has been read as the climax of Jesus’ prayer, expressing his deepest wish for his people, that they share in the glory he has with the Father from before creation.
Preaching This Verse
Three-point outline
- Jesus’ will for his people: He desires that they be with him. This is not a passive hope but an active, determined request grounded in his completed work.
- The goal: beholding his glory: The glory he received as the incarnate Son is not hidden; it will be fully seen and shared by believers. This is the heart of eternal life (John 17:3).
- The foundation: the Father’s eternal love: The love that the Father has for the Son before creation is the guarantee that this prayer will be answered. Our future is secured by a love that never began and will never end.
Five-point outline
- Jesus prays with authority, using “I will” in solidarity with the Father’s will.
- The object of his prayer is “those whom you have given me”, the elect, the church, all who believe through the apostles’ word.
- The request: that they be with him where he is, in heaven, in his presence.
- The purpose: that they may behold his glory, the splendor of his completed redemption and his divine majesty as Mediator.
- The basis: the Father’s eternal love for the Son, which becomes the assurance of the believer’s inclusion in that love.
Illustration hooks
- A groom preparing a home: When someone you love is about to travel a long way, you promise to come back and bring them to your home. Jesus does the same (John 14:3). This verse shows the heart behind that promise.
- A family heirloom passed down: A parent gives a treasured object to a child not because the child earned it but because of love. The Father gives glory to the Son, and the Son shares it with us for the same reason, love.
- Waiting for a reunion: The most difficult part of separation is not the distance but the waiting. Jesus prays that the waiting will end, and we will be with him permanently.
Questions your congregation is asking
- What exactly is the “glory” of Christ that we will see in heaven?
- How can I be sure that I am one of those “given” to Christ?
- Does this verse mean that only some people will be saved, or does it include all believers?
Leading a Discussion
In John 17:24 we overhear Jesus speaking directly to the Father about his deepest desire. This verse is the final petition of his high-priestly prayer, and it reveals what Jesus considers the ultimate gift for his followers: being with him and seeing his glory. As you discuss this passage, pay attention to the confidence Jesus has in asking for this, and the foundation he names, the Father’s love from before creation.
Discussion questions
- Read John 17:24 slowly. What does Jesus ask for? Notice the words “I will” (or “I desire”). How does the way Jesus prays here differ from how we usually pray?
- Why does Jesus want believers to “be with me where I am”? What does that tell you about his love for his people?
- The word translated “behold” (Greek theōreō) can mean to see, but also to experience or participate in. How does the idea of participating in Christ’s glory change your understanding of heaven?
- Jesus says the glory he has was given by the Father. Why is it important that this glory is “given” rather than something Christ always had as God?
- What is the connection between the Father’s love for the Son “before the foundation of the world” and the believers’ hope of being with Christ? How does that love make you more secure in your faith?
- In what ways can you begin to “behold” Christ’s glory now, even before seeing him face to face? Consider 2 Corinthians 3:18 and 1 John 3:2.
- How might this verse shape your prayers for yourself and for others? What does it teach you about what ultimately matters?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 45:13 | You shall tell my father of all my glory in Egypt, and of all that you have seen. You shall hurry and bring my father down here.” |
| Proverbs 8:21 | that I may give wealth to those who love me. I fill their treasuries. |
| Proverbs 8:31 | rejoicing in his whole world. My delight was with the sons of men. |
| Matthew 25:21 | “His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.’ |
| Matthew 25:23 | “His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things. I will set you over many things. Enter into the joy of your lord.’ |
| Matthew 25:34 | Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; |
| Matthew 26:29 | But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father’s Kingdom.” |
| Luke 12:37 | Blessed are those servants whom the lord will find watching when he comes. Most certainly I tell you that he will dress himself, make them recline, and will come and serve them. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke defines Christ's desire for believers to behold his glory as the promise of eternal happiness with him in God's kingdom. He ties this to a broader design: that believers love, obey, persevere to the end, and finally be united to Christ and God in glory.
Barnes' Notes on the Bible Protestant 1832
Barnes points out that when Jesus says "I will," he is not giving a command but expressing an earnest desire in prayer, since the Son never spoke to the Father in commanding tones. The request to behold his glory means more than simple sight; it includes sharing in and enjoying the honor Christ had at the Father's right hand before the world began.
Calvin's Commentaries Reformed 1564
Calvin insists Christ's words "I will" express desire, not command, making this a prayer. He argues "behold my glory" means the full heavenly vision believers will enjoy, not merely the partial glimpse faith gives now. This love of the Father applies to Christ as Mediator, not to his divine nature alone.
Geneva Bible Notes Reformed 1599
Father, I will that they which thou hast giuen me, be with me euen where I am, that they may beholde that my glorie, which thou hast giuen mee: for thou louedst me before the foundation of the world.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that Christ's request for believers to be with him is not a humble plea but a demand, based on his right as Mediator and the Father's eternal covenant. The glory they will behold is not his plain deity, but his glory as Mediator, which the Father gave him because of his everlasting love.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the order in Christ's prayer: He asks for glorification only after securing sanctification for believers. And Christ's words "I will" carry authority because He, as the King-Priest, paid for what He requests, speaking a language no ordinary petitioner can use.
Vincent's Word Studies Evangelical 1887
Vincent observes that the best Greek manuscripts read "that which" instead of "whom," making the phrase refer to the entire body of believers as a single collective unit. He also notes briefly that "my glory" means the glory that belongs to Christ.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws attention to the manner of Christ's request: Jesus asks as one with authority, not as a servant but as a Son. The heart of heavenly happiness, he notes, is simply beholding Christ's glory, as described in 1 John 3:2.