John 17:5 · Bible study
John 17:5 Commentary: Jesus' Pre-Existent Glory and His Prayer for Restoration
Greek · 11 what the commentators say
Meaning in one sentence
What glory did Jesus have before creation? Why does he ask to be glorified again in John 17:5?
Research Summary
- Meaning: Jesus, having completed his earthly work, prays to be restored to the eternal glory he shared with the Father before creation.
- Key words: “glorify” (doxason, a command-like request); “I had” (eichon, imperfect, continuous); “before the world existed” (pro tou ton kosmon einai, pre-creation).
- Main debate: Whether Christ asks for the full resumption of his divine glory (Calvin, Barnes) or for a Mediatorial glory given to his human nature (Gill).
- Theological theme: Pre-existence and deity of Christ; the humility of the incarnation; the exaltation of the Son after his work.
- Best use: To ground the doctrine of Christ's deity and to comfort believers with the certainty that their salvation is secured by the glorified Lord who intercedes for them.
Translation Comparison
BSB Berean Standard Bible 2020
And now, Father, glorify Me in Your presence with the glory I had with You before the world existed.
WEB World English Bible 2000
Now, Father, glorify me with your own self with the glory which I had with you before the world existed.
KJV King James Version 1769
And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
ASV American Standard Version 1901
And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
YLT Young's Literal Translation 1898
`And now, glorify me, Thou Father, with Thyself, with the glory that I had before the world was, with Thee;
Darby Darby Bible 1890
and now glorify me, thou Father, along with thyself, with the glory which I had along with thee before the world was.
Douay-Rheims Douay-Rheims Bible 1899
And now glorify thou me, O Father, with thyself, with the glory which I had, before the world was, with thee.
Translations in other languages (10 available)
Ahora pues, Padre, glorifícame|strong="G1392, G3165" tú cerca de ti mismo con aquella gloria que tuve cerca de ti antes que el mundo fuese.
E agora glorifica-me tu, ó Pai, junto de ti mesmo, com aquela glória que eu tinha junto de ti, antes que o mundo existisse.
Et maintenant toi, Père, glorifie-moi auprès de toi-même de la gloire que j’ avais auprès de toi avant que le monde fût.
Und nun verkläre mich du, Vater, bei dir selbst mit der Klarheit, die ich bei dir hatte, ehe die Welt war.
En nu verheerlijk Mij, Gij Vader, bij Uzelven, met de heerlijkheid, die Ik bij U had, eer de wereld was.
Ed ora, o Padre, glorificami tu presso te stesso della gloria che avevo presso di te avanti che il mondo fosse.
A teraz uwielbij mię ty, Ojcze! u siebie samego tą chwałą, którąm miał u ciebie, pierwej, niżeli świat był.
И ныне прославь Меня Ты, Отче, у Тебя Самого славою, которую Я имел у Тебя прежде бытия мира.
父啊， 現在 求你 使我 同 你 享榮耀， 就是未有 世界 以先，我同 你 所有的榮耀。
And now, Father, let me have glory with you, even that glory which I had with you before the world was.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · John 17:5
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 is a clear declaration of Christ's pre-existence and his eternal, divine glory. Barnes calls it “a more distinct and clear declaration” than any other. The Greek imperfect eichon (“I had”) indicates continuous possession, not a one-time event (Cambridge Bible, Vincent's Word Studies). Wesley notes that Christ “does not say received, He always had it.” The phrase pro tou ton kosmon einai (“before the world existed”) pushes back before creation itself, echoing John 1:1 and Proverbs 8:22-31. The glory he possessed was that of the only begotten Son in the bosom of the Father (John 1:18). Christians agree that this verse teaches that Jesus is fully God, existing in eternal fellowship with the Father.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Return of divine glory (veiled in incarnation): Barnes, Calvin, and JFB argue that Christ laid aside the external aspect of divine honor during his humiliation and now requests to be reinvested with it.
- Mediatorial glory for the human nature: Gill contends that the human nature of Christ did not pre-exist, so the 'I' refers to the divine person, and the glory requested is for the whole person as Mediator after his work.
- Manifestation of existing glory: Some (e.g., Clarke) see the request as a prayer for the full display of the divine majesty in the incarnate Son, not a restoration but a revelation.
What is clear: All Christians agree that John 17:5 affirms that Christ existed in a state of glory with the Father before the creation of the world, and that this glory is tied to his identity as the Son.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Existence of Christ before creation | All major traditions agree that this verse teaches the pre-existence of Christ as the eternal Son. | The exact nature of that pre-existence, whether it is a timeless existence (classical theism) or a temporally before creation (some process theologies), is debated, but the Nicene tradition affirms his eternal generation. |
| The nature of the glory requested | Christ has glory; he is not lacking it. The request is for a restoration or manifestation of that glory. | Some (e.g., Calvin, Barnes) see it as a return to full divine glory that was veiled; others (e.g., Gill) see it as the glory conferred upon Christ's human nature at the right hand of the Father, distinct from his divine glory. |
| Reciprocity of glorification | Jesus has glorified the Father on earth; now the Father glorifies the Son in heaven. | Whether this reciprocity is a model for sanctification (Wesleyan/Arminian emphasis) or a legal transaction of merit (Reformed emphasis) is a point of difference. |
Historical & Cultural Context
John 17 is known as the High Priestly Prayer, set on the night before Jesus' crucifixion. After washing the disciples' feet and teaching them in the upper room, Jesus prays aloud in their hearing. The prayer divides into three parts: Jesus prays for himself (vv.1-5), for his disciples (vv.6-19), and for all future believers (vv.20-26). Verse 5 forms the climax of the first section, where Jesus asks the Father to glorify him “with your own self”, a return to the intimate fellowship he had before creation.
In Jewish thought, the phrase “before the world was” (or “from eternity”) was used to describe divine attributes and wisdom (e.g., Proverbs 8:23; Psalm 90:2). By applying it to himself, Jesus claims to share in the eternal identity of God. The request to be glorified “now” (Greek nun) marks the transition from his completed earthly work (v.4) to what comes next: the cross, resurrection, and ascension. The glory is not a new acquisition but a resumption of what was always his, though veiled in human flesh.
Literarily, the verse is built on the reciprocal pattern “I glorified you … glorify me” (vv.4-5), with the pronouns placed side by side for emphasis (Jamieson-Fausset-Brown). Jesus sees his entire mission as a single movement: from the Father, into the world, and back to the Father. The glory he prays for is not merely personal but for the sake of those he will save, his glorification enables him to give eternal life (v.2) and to intercede for his people (v.9).
Textual Notes
The consulted sources note no significant textual variants for John 17:5. The Greek text is stable across the major manuscript families. The only minor variant is the presence or absence of the definite article before “world” in some later manuscripts, but this does not affect the meaning.
Reception History
The verse has been central in the church's confession of Christ's deity. Early fathers such as Athanasius used it against Arian claims that the Son was created. In the fourth-century Nicene controversy, this verse was cited to show that the Son existed “before the world was” and therefore is not a creature. Augustine, in his Homilies on the Gospel of John, expounded on the eternal communion of the Father and Son. During the Reformation, Luther and Calvin both appealed to it to argue for the full divinity of Christ and the personal distinction of Father and Son. In modern times, it is often quoted to affirm the pre-existence of Christ in debates about the nature of the incarnation. The verse has also been a comfort in hymns and liturgy, particularly in prayers that echo the confidence of Jesus in addressing the Father.
Preaching This Verse
Three-point outline
- Eternal Glory Possessed. Before creation, Jesus shared in the full divine glory. This is not a borrowed or conferred honor, but his from all eternity (John 1:1-2; Philippians 2:6).
- Earthly Glory Surrendered. In becoming flesh, Jesus veiled that glory. He emptied himself (kénōsis) and accomplished the work the Father gave him (John 17:4; Philippians 2:7-8). His lowliness was not a loss of divinity, but a concealment of majesty.
- Heavenly Glory Restored. With the work finished, Jesus prays to be glorified again, not merely returned to his previous state, but now as the God-man who has redeemed his people (John 17:5; Philippians 2:9-11).
Five-point outline
- Reciprocity of Glory: “I glorified you … glorify me.” Jesus grounds his request in his completed mission. The Father and Son honor each other in a relationship of mutual love and service.
- The Nature of Pre-Incarnate Glory: The glory Jesus had was not a thing but a relationship, being “in the bosom of the Father” (John 1:18). Intimacy, joy, and shared authority.
- The Request as a Transition: The word “now” signals a turning point. The hour of suffering is also the hour of glorification, through the cross to the resurrection.
- The Humanity of the Prayer: Jesus prays as the incarnate Son. He does not demand glory but asks the Father, modeling the dependence we are called to imitate.
- The Glory That Benefits Us: Christ's glorification secures our salvation. Because he is exalted, he can give eternal life and intercede for us (John 17:2, 9).
Illustration hooks
- A child leaves home for a dangerous task, carrying only a small bag. The father promises full restoration and honor upon return. The child trusts the promise, completes the work, and comes home to celebrate.
- A teacher takes a sabbatical from a university post to teach in an underfunded school. After two years, she returns to her chair with new depth and stories that enrich her original role.
Questions your congregation is asking
- Did Jesus stop being God when he became human?
- How can Jesus pray to God if he is God?
- What does Christ's pre-existence mean for my assurance of salvation?
Leading a Discussion
This verse sits at the heart of Jesus' prayer before his arrest. It connects his eternal identity with the work he is about to complete. As you discuss, consider how both the pre-existence and the humility of the Son shape your understanding of God's love.
Discussion questions
- Read John 17:5. What does the phrase “before the world existed” tell us about the timeline of Jesus' relationship with the Father?
- The Greek verb for “I had” is in the imperfect tense, meaning continuous possession. Why does that matter for understanding who Jesus is?
- How does this verse compare to John 1:1 and Philippians 2:6-11? What do they teach together about Christ's glory?
- Why does Jesus ask for glory now, at this point in his ministry? What has he just finished saying in verses 1-4?
- Some Christians emphasize that the glory Jesus asks for is his divine glory; others focus on the glory given to his human nature after the resurrection. What do you find most compelling about each view? (Both can be found in Scripture.)
- If Jesus is fully God, how is his prayer to the Father an example for us?
- How does knowing that Christ existed in eternal glory and yet humbled himself affect your trust in him?
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)
| Proverbs 8:22 | “Yahweh possessed me in the beginning of his work, before his deeds of old. |
| Proverbs 8:31 | rejoicing in his whole world. My delight was with the sons of men. |
| 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; |
| John 1:1 | In the beginning was the Word, and the Word was with God, and the Word was God. |
| John 1:3 | All things were made through him. Without him, nothing was made that has been made. |
| John 1:18 | No one has seen God at any time. The only born Son, who is in the bosom of the Father, has declared him. |
| John 3:13 | No one has ascended into heaven but he who descended out of heaven, the Son of Man, who is in heaven. |
| John 8:58 | Jesus said to them, “Most certainly, I tell you, before Abraham came into existence, I AM.” |
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
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke explains that the phrase "before the world was" refers to eternity, before any creation existed. He then reads Christ's prayer as a request that the glory of His eternal divinity would fully surround and fill His humanity in His resurrection, ascension, and exaltation at the Father's right hand.
Barnes' Notes on the Bible Protestant 1832
Barnes sees this prayer as a clear claim to Christ's pre-existence and eternal glory before creation. He notes that the Son temporarily laid aside that glory in his incarnation and humiliation, and now prays to be restored to it, with the added honor of having accomplished atonement for sinners.
Calvin's Commentaries Reformed 1564
Calvin argues that when Christ asks to be glorified with the Father, he is not seeking secret honor but the open display of his eternal divine majesty in his incarnate humanity. This glory belongs to him by right, since he possessed it before the world began. The passage proves Christ is no temporary or newly invented god, but the eternal Word, distinct from the Father yet begotten by him before all ages.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary emphasizes the parallel between Jesus glorifying the Father on earth and now asking the Father to glorify Him in heaven. The pronouns stand side by side for emphasis, revealing the Son as a distinct Person from the Father, yet one who possessed eternal glory with the Father even before the world began.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that Christ's request for glory is not a plea for something new, but a return to the divine honor He possessed eternally with the Father before creation. This affirms His true deity and pre-existence, distinct from any mere creature.
Gill's Exposition of the Bible Baptist 1748
Gill argues the glory Christ prays for is neither his divine nature's essential glory nor his human nature's glory, which did not yet exist. Instead, it is the mediatorial glory appointed from eternity, now to be manifested after his ascension, when he will be openly revealed as Lord and Christ.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws attention to the Greek word order, where "I Thee" and "Thou Me" stand side by side, expressing perfect reciprocity: the Son's service to the Father first, then the Father's return glory. Christ asks to be reinvested with His pre-incarnate glory, but now in the very human nature He took on earth.
Lange's Commentary Reformed 1857
Lange stresses the dynamic, concentrated power in Christ's prayer. He sees Christ as a central fire of divine force that, through the apostles, will transform the world until its ungodly character vanishes. The prayer's goal is
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry focuses on the timing and setting of this prayer: it came after Jesus had finished teaching his disciples, after the Last Supper, and as a family prayer with his closest followers. For Henry this makes it a model for preachers to pray over their sermons, for families to worship together, and for closing any solemn occasion with prayer.
Vincent's Word Studies Evangelical 1887
Vincent emphasizes that the Greek phrase translated "with Thyself" means intimate fellowship, not mere proximity. Similarly, when the text says "I had," he insists it denotes actual possession, not a vague sense of belonging.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws a careful distinction: Christ's glory was not something he received at a later time; he always possessed it eternally, until he willingly set it aside during his earthly life. This underscores that his divine glory is inherent, not acquired, and that his incarnation involved a temporary veiling of it.