John 17:9 · Bible study
John 17:9 Commentary: Why Jesus Prays for His Own
Greek · 11 what the commentators say
Meaning in one sentence
Why does Jesus say he does not pray for the world? This study explores the immediate context and how it relates to prayer for all believers.
Research Summary
- Meaning: Jesus prays specifically for his disciples in this moment, not making a universal statement about the scope of his intercession.
- Key words: erōtō (present tense: “I am praying”), egō (emphatic “I”), kosmos (“world”, fallen humanity), dedōkas (perfect: “you have given”).
- Main debate: Does this verse teach limited atonement, or is it simply a contextual limitation in Jesus’ prayer?
- Theological theme: The distinction between the church and the world, and Jesus’ special intercession for his own.
- Best use: Teaching on prayer, the High Priestly role of Christ, and the security of believers in the Father’s possession.
Translation Comparison
BSB Berean Standard Bible 2020
I ask on their behalf. I do not ask on behalf of the world, but on behalf of those You have given Me; for they are Yours.
WEB World English Bible 2000
I pray for them. I don’t pray for the world, but for those whom you have given me, for they are yours.
KJV King James Version 1769
I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
ASV American Standard Version 1901
I pray for them: I pray not for the world, but for those whom thou hast given me; for they are thine:
YLT Young's Literal Translation 1898
`I ask in regard to them; not in regard to the world do I ask, but in regard to those whom Thou hast given to me, because Thine they are,
Darby Darby Bible 1890
I demand concerning them; I do not demand concerning the world, but concerning those whom thou hast given me, for they are thine,
Douay-Rheims Douay-Rheims Bible 1899
I pray for them. I pray not for the world, but for them whom thou hast given me: because they are thine.
Translations in other languages (10 available)
Yo ruego por ellos: no ruego por el mundo, sino por los que me diste; porque tuyos son:
Eu rogo por eles; não rogo pelo mundo, mas sim por aqueles que tu me deste, porque são teus.
C’ est pour eux que je prie. Je ne prie pas pour le monde, mais pour ceux que tu m’ as donnés, parce qu’ ils sont à toi;
Ich bitte für sie und bitte nicht für die Welt, sondern für die, die du mir gegeben hast; denn sie sind dein.
Ik bid voor hen; Ik bid niet voor de wereld, maar voor degenen, die Gij Mij gegeven hebt, want zij zijn Uw.
Io prego per loro; non prego per il mondo, ma per quelli che tu m’hai dato, perché son tuoi;
Jać za nimi proszę, a nie za światem proszę, ale za tymi, któreś mi dał; bo twoi są.
Я о них молю: не о всем мире молю, но о тех, которых Ты дал Мне, потому что они Твои.
我 為 他們 祈求，不 為 世人 祈求，卻 為 你所賜 給我的人祈求，因 他們本是 你的。
My prayer is for them: my prayer is not for the world, but for those whom you have given to me, because they are yours
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · John 17:9
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Jesus is not making a final statement about the scope of his intercession but is praying specifically for his disciples in this moment. The Greek present tense of erōtō (“I am praying”) points to the prayer he is currently offering. Vincent notes that the pronoun “I” (Ἐγὼ) is emphatic: Jesus is drawing a contrast between his own immediate work and his Father’s overarching plan. Calvin argues that “there was some special reason, which ought not to be produced as a common example”, Jesus is acting as the heavenly High Priest, not as a mere model for our prayers. Wesley adds that the phrase “I pray not for the world” applies only to “these petitions, which are adapted to the state of believers only.” Barnes explicitly says the verse “settles nothing about the question whether Christ prayed for sinners,” since he later prays for all believers (17:20) and for his crucifiers (Luke 23:34). The consensus, then, is a pastoral and contextual one: Jesus is interceding for those given to him at this point in his prayer, not defining the whole scope of his intercession.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Immediate context view: Jesus is praying for the disciples in that moment; the prayer later widens to include all believers (v. 20) and he prays for the world’s belief (v. 23). Supported by Wesley, Barnes, and most modern commentators.
- Limited intercession view: Jesus does not pray for the world because they are reprobate; his intercession is for the elect alone. Supported by Calvin, Gill, and some Reformed exegetes, who note that for whom Christ is the propitiation, he is the advocate.
- High Priestly prayer view: Jesus is acting as the High Priest, whose primary intercession in the holy of holies was for Israel, not the nations. Clarke and others see the temple context as key.
What is clear: Jesus is praying specifically for his disciples in this passage, and the prayer is grounded in the relationship between the Father and the Son, with the goal of the disciples’ preservation and mission.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Did Jesus deny praying for the world? | Jesus is not praying for the world in this specific petition; his focus is on his disciples. | Some argue this means Jesus never intercedes for the world (limited intercession), while others (Wesley, Barnes) see it as a momentary limitation that is soon expanded in the same prayer (v. 20). |
| Scope of atonement | Jesus died for sinners, and his prayer reflects the special relationship with the elect. | Proponents of particular redemption (Calvin, Gill) see this verse as supporting Christ dying only for the elect. Others (Clarke, Wesley) read it as consistent with universal atonement, since Jesus also prays for all believers and commands prayer for all. |
| Meaning of “world” (kosmos) | The term often refers to the fallen world system opposed to God, but can also mean the entire human race. | Some argue “the world” here means the rebellious, unrepentant people for whom judgment is coming (Clarke points to the “cup of their iniquity full”). Others see it as a reference to non-believers in general, but note that Jesus later prays for their faith (17:21). |
| Should we imitate Jesus’ prayer pattern? | Jesus models prayer for his disciples, but he also teaches us to pray for enemies. | Calvin warns that this specific prayer is not a precedent for us to limit our prayers to the elect; we are to pray for all because we cannot distinguish. Others argue it shows the importance of focused prayer for the church. |
Historical & Cultural Context
John 17 is the “High Priestly Prayer,” Jesus’ final petition before his arrest. It follows the Farewell Discourse (John 13, 16) and echoes the solemn work of the Old Testament high priest on the Day of Atonement. Clarke points out that Jesus, like the high priest who first prayed for the priests (the sons of Aaron), now prays for his disciples, those called to carry his message. The word kosmos (“world”) in John often means the fallen human system in opposition to God (e.g., John 15:18, 19). Jesus has already said his disciples are “not of the world” (John 15:19; 17:16). The prayer is spoken in the context of Jesus’ imminent departure: “I am no more in the world, but these are in the world” (17:11). So when Jesus says he does not pray for the world, he is concentrating his intercession on those who will continue his mission. This does not mean he abandons the world; earlier he came to save the world (John 3:16), and later in this same prayer he prays for “those who will believe in me through their word” (17:20), a circle that includes many from the world. The immediate historical setting is that of a leader commissioning his followers, not a theological treatise on the scope of atonement.
Textual Notes
The supplied sources note no significant textual variants for John 17:9. The Greek text is stable across the traditions. The rendering “I pray for them” is consistent across all supplied translations, with minor variations between “pray,” “ask,” and “demand” (Darby) that reflect the semantic range of erōtō (to ask, request, entreat).
Reception History
John 17:9 has been a pivot point in debates about the scope of redemption. In the early church, Augustine and others appealed to verses like this to teach special grace for the elect. During the Reformation, Calvin and the Reformed tradition saw it as evidence for particular redemption: Christ does not pray for the world, so he does not die for the world. The Geneva Bible notes agree. In the Methodist and Wesleyan tradition, Wesley and Clarke argued that the verse only refers to that specific moment in Jesus’ prayer, noting that Jesus prays for the world elsewhere (17:21, 23) and on the cross (Luke 23:34). Modern evangelical scholarship tends to emphasize the immediate context of Jesus commissioning his disciples, avoiding a narrow reading. The verse has also been a comfort to believers: Jesus prays specifically for his own, securing their perseverance.
Preaching This Verse
Three-point outline
- Jesus prays intentionally for his own. He names the disciples as “those whom you have given me,” not in pride but in deep relationship. His prayer is focused on their protection, unity, and mission (17:11, 19).
- Jesus does not pray for the world in this moment. This is not a rejection of the world but a limitation for the sake of the disciples. They are about to be sent into that world (17:18), and they need specific grace to stand firm.
- Jesus invites us into his own pattern of prayer. Though he prays for his own, he also commands us to pray for all people (1 Timothy 2:1). We can hold both: a special burden for the church and a heart for the world.
Five-point outline
- The context: Jesus is finishing his earthly ministry and prays as High Priest for those he leaves behind.
- The distinction: “I pray for them”, the “I” is emphatic in Greek, marking Jesus’ unique role; “the world” stands for those who remain in rebellion.
- The gift: “Those whom you have given me”, repeated phrase in John 17 that ties the disciples to the Father’s choosing (17:2, 6, 9, 11, 12, 24).
- The reason: “For they are yours”, the disciples’ belonging to the Father is the ground of Jesus’ petition. Their security is in the Father’s own claim on them.
- The extension: This narrow prayer expands in verse 20 to include all future believers, showing that the prayer was never meant to be exclusive forever.
Illustration hooks
- A coach who calls a time-out for specific players before the big game, not ignoring the team, but giving focused instruction to those who need it most.
- A parent who prays with a child before leaving for college: the prayer is intensely personal and for that son or daughter, but the parent still prays for the whole campus.
- A surgeon who, while committed to treating all patients, gives undivided attention to one during a critical procedure.
Questions your congregation is asking
- “Does this mean Jesus doesn’t care about non-Christians?” (The answer: no, he came to save the world; here he is specifically preparing his disciples.)
- “How can we balance praying for our own needs with praying for the lost?” (Jesus models both: focused on disciples now, but the prayer widens.)
- “Does God hear prayers for people who aren’t believers?” (Scripture affirms God’s desire for all to be saved, 1 Tim 2:4, and Jesus later prays for future believers.)
Leading a Discussion
Jesus’ prayer in John 17 gives us a front-row seat to the Son’s communication with the Father. In verse 9, he draws a clear line: he prays for his disciples, not for the world. This has troubled some readers, but the context shows it is a focused intercession, not a final denial. Use these questions to unpack the meaning together.
Discussion questions
- Observation: What does Jesus say he is doing in verse 9? Who does he say he is not praying for?
- Observation: How does Jesus describe those he prays for? What phrases does he use (e.g., “given me,” “they are thine”)?
- Interpretation: Why do you think Jesus specifically says “I pray for them” with the emphatic “I” in Greek? How does that fit with his role as High Priest?
- Interpretation: The word “world” (kosmos) in John often means humanity in rebellion. How does understanding that affect your reading of this verse?
- Correlation: How does this verse connect with John 3:16 (“God so loved the world”) and John 17:20 (prayer for future believers)?
- Application: How does Jesus’ willingness to pray specifically for his disciples encourage you to pray for your own church family?
- Application: If Jesus prays for his own, and later commands us to pray for all people (1 Tim 2:1), how can we combine a heart for the church with a heart for the world?
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)
| Luke 8:34 | When those who fed them saw what had happened, they fled and told it in the city and in the country. |
| Luke 22:32 | but I prayed for you, that your faith wouldn’t fail. You, when once you have turned again, establish your brothers.” |
| John 14:16 | I will pray to the Father, and he will give you another Counselor, that he may be with you forever: |
| John 16:26 | In that day you will ask in my name; and I don’t say to you that I will pray to the Father for you, |
| John 16:27 | for the Father himself loves you, because you have loved me, and have believed that I came from God. |
| John 17:2 | even as you gave him authority over all flesh, so he will give eternal life to all whom you have given him. |
| John 17:6 | “I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept your word. |
| John 17:20 | “Not for these only do I pray, but for those also who will believe in me through their word, |
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 connects Jesus’ prayer here to the high priest’s role on the Day of Atonement, whose second petition was for the priests alone. He reads “the world” as the rebellious Jews, whose judgment was certain. Jesus prays for his disciples but not for them, because their iniquity is full.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that when Jesus says he does not pray for the world, "world" here means wicked, rebellious men who reject God. Jesus is interceding specifically for his disciples, who belong to God. This does not mean Jesus never prayed for sinners—he later prayed for his crucifiers and for all future believers.
Calvin's Commentaries Reformed 1564
Calvin argues that Christ's refusal to pray for the world in this passage is not a pattern for us. We are commanded to pray for all people because we cannot distinguish the elect from the reprobate. Christ, however, was entering the heavenly sanctuary and saw the Father's secret judgments, which remain hidden from us.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights the literal Greek phrasing, where "I," "them," and "the world" carry emphasis. Jesus is praying specifically for those who have believed in Him, not for the world in this moment, yet this does not mean He never intercedes for unbelievers elsewhere.
Geneva Bible Notes Reformed 1599
I pray for them: I pray not for the worlde, but for them which thou hast giuen me: for they are thine.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that Christ prays here as man and Mediator, not as God, and that this earthly petition does not diminish his deity. He underlines a strict boundary: Christ prays only for those given to him out of the world, not for the unbelieving world.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that Jesus prays for the disciples not as isolated individuals but as representatives of all future believers. His request "not for the world" highlights that they have been taken out of the world and transformed into its opposite, making the petitions suitable only for those no longer belonging to it.
Lange's Commentary Reformed 1857
Lange reads this prayer as the concentrated central fire of Christ's redeeming work, not a scattering of blessings but a focused dynamic force that takes hold of the world at its receptive centre. He sees the glorification of the Father and Son as inseparable from the blessedness of humanity, with unity as the goal.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry draws a careful distinction between two meanings of "the world" in Christ's prayer. Christ does pray for the world as the whole heap of mankind, but not for that part which is rejected chaff. The elect, given to Christ out of the world, are the particular objects of his intercession.
Vincent's Word Studies Evangelical 1887
Vincent points out that the Greek word rendered as "I pray" here more strictly means "I make request." He also notes that the pronoun "I" carries special emphasis throughout this prayer, highlighting Jesus's personal act of petition.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley clarifies that when Jesus says He does not pray for the world, He means specifically in the petitions suited only for believers. The same chapter shows Jesus praying that the world may believe, proving His earlier statement is limited to that particular prayer, not a refusal to intercede for all people.