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Jesus prayed for his disciples, and then he said. "I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me. The glory that you have given me I have given them, so that they may be one, as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me. Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.
"Righteous Father, the world does not know you, but I know you; and these know that you have sent me. I made your name known to them, and I will make it known, so that the love with which you have loved me may be in them, and I in them."
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This is the Gospel selection that will be read aloud by a priest on the seventh Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will follow a mandatory Easter season reading from Acts, this time where we read: “Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyone's chains were unfastened. When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped. But Paul shouted in a loud voice, "Do not harm yourself, for we are all here." That will precede a singing of Psalm 97, where David wrote: “For you are Yahweh, most high over all the earth; you are exalted far above all elohim.” Those will be followed by a Year C standard selection from John’s Revelation, where he wrote of Jesus (an angel) saying, “The Spirit and the bride say, "Come." And let everyone who hears say, "Come." And let everyone who is thirsty come. Let anyone who wishes take the water of life as a gift.”
In my main resource for Scripture [BibleHub Interlinear], I see titles placed before sections of text. In John’s chapter seventeen, verses one to five are headed by “Prayer for the Son.” Verses six through nineteen are headed “Prayer for the Disciples.” Verses twenty through twenty-six [the last of chapter seventeen] are headed “Prayer for all Believers.” At no place in the text written by John [the one divinely inspired to write Scripture] did he write, “Jesus prayed for his disciples, and then he said.” This is like a header applied by the Episcopal Church … to sum up their thoughts [most unholy originated in a Big Brain] about what led to this selection of verses, beginning at verse twenty. This makes the pewples’ minds be prepared to only think about Scripture in a historical past concept, where Jesus praying for long dead people has nothing applicable to anyone blistering his or her ass in a pew today. Just squirm a little more and put up with the reading. It will all be over when the priest makes you forget everything heard read aloud, talking about his or her favorite philosophical author you never heard of.
When Jesus prayed long ago, he prayed with a witness [his son John], while the rest of the Jewish world in Jerusalem was still getting drunk on Seder wine and all were three sheets to the wind. That is basically what church congregations are like every Sunday. The words of Jesus were recorded – here especially, in his prayer – to be heard by the ears and minds of those he prayed for: Christians. In verse twenty, Jesus said (in Greek): “alla kai peri tōn pisteuontōn dia tou logou autōn eis eme .” He said that after saying, “Not for these [those long dead disciples not too far away from where Jesus prayed … all drunk as skinks] now do I ask only.”
The Greek text that followed says literally: “but importantly all around concern to those of believing on account of of this of expression of though [“of word”] of their souls [“them” or “themselves”] in union with my soul [“mine” or “myself”].” When one reads that slowly and ponders what Jesus said to his Father (Yahweh), one can see how Jesus prayed for everyone in the future of the world, who would be just like those devoted, drunken disciples of his. That means (when the drunk wore off on Pentecost morning) all souls married to Yahweh that give resurrected rebirth to Jesus’ soul. In that way only can a soul in a body of flesh understand “this word” or “this expression of thought” contained in Scripture. The sobering presence of Jesus as one’s divine Lord over both one’s soul and flesh makes one a saint; and, those who are saints today were included in this prayer recorded by John.
In verse twenty-one, Jesus began by asking “that all may be one,” where the plural number of “all” means “all souls,” where “one” is then the soul of Jesus as their Lord. The number “all” is a vast number of true Christians, where every “one” of them is in the same divine name: "Jesus.” When Jesus then said, “just as you, Father,” that was a statement that all would be “one” through divine Anointment, as a Christ. Then to further explain, “within me, kai I within you, that kai they within to us may be,” that defines what “all as one” means. This would then be the only way for the “world to have faith that you me sent.” Faith does not come by someone telling another, “God sent Jesus to die on the cross to save your sinner butt.” Faith comes by being Jesus reborn and knowing personally that Yahweh sent the soul of Jesus into your soul, to be His Son reborn.
Verse twenty-two begins with a capitalized “Kago.” A lower-case “kago” was written in verse twenty-one, where “kago” is a contraction of “kai” and “egó.” That is shown above as “kai I,” which denotes the importance of the identity of Jesus being derived from Yahweh, as the Father Created the Son. That divine creation is then projected in the capitalized “Kago,” where great importance is placed on this identity that is the “glory that you [Yahweh] have given me [Jesus].” That divine “honor” is Created to be passed on forevermore in willing subjects [wife souls of Yahweh]. That “honor” bestowed is so each soul that resurrects the soul of Jesus [the Adam Creation, a Yahweh elohim] becomes equally a Son of Yahweh (all brothers spiritually [including the females]), in the flesh of a human being [mankind]. Without knowing that “honor” of Yahweh => in Jesus => in saint, faith in that is impossible.
Verse twenty-three then begins with a lower-case “egó,” which says all saints can identify as Jesus reborn, when his soul exists “within their souls” [“them” or “themselves”]. Jesus then importantly said (use of “kai”) “you within me – that they may be perfected in unity.” That “perfection” is the Trinity coming into an individual. The Father is the Spirit of Baptismal marriage, the son is one’s soul in flesh as the Son resurrected, and the Spiritual presence that links all together as one is what makes Holiness walk the earth as Jesus reborn is Sacred (call it "Holy," along with the "Spirit"). The perfection is recreated many times over: Father, Son, and soul Set Apart by God.
In vampire movies one sees people protect their souls by making a cross with their arms or holding out a wooden cross to make the vampire hide his face. This should be done whenever a priest, minister, or pastor begins to wax poetically about “love.” When Jesus said, “you sent me importantly you loved their souls [“them” or “themselves”] according to the manner in which me you loved,” that is not anywhere close to relatable to mortal (emotional) touchy-feely “love.” Babies are born “loving” their mothers and fathers and siblings and relatives. That is the closest “love” that equates to the “love” of Yahweh (unconditional love); but, still, that pales in comparison to the truth of divine “love.” Cross yourselves when priests begin to play the Beatle records that sing about a perverse form of human “love.” It is like a vampire coming to suck the life blood out of your bodies. If they can convince you that you know what “love” is, without ever experiencing true divine “love,” then you will never seek to know that true “love.” Without that desire to know God’s love, by knowing what it feels like to be Jesus resurrected in your soul, your soul in the flesh will become like a zombie – the living dead. The “love” of God is what raises souls from the dead.
In verse twenty-four, John wrote of Jesus praying: “Father , this you have offered me , I desire that where exist I , that all ones may be with me , that they may experience this honor this mine , that you offered me because you loved me in advance of laying down of inhabitants of the world .” Where Jesus said he was “offered” (“dedōkas” used twice), this means Yahweh created his soul for the purpose of dying of flesh, so that soul would be released to enter other souls, so other souls could be saved (“Jesus” means “Yahweh Saves”). Jesus’ soul was “offered” as the eternal sacrificial lamb to possess the soul-flesh of others, in order to be “where exist I.” Every soul into which Jesus’ soul is resurrected is where “all ones may be with me,” as Jesus reborn. This inner presence is the “love” of Yahweh for saving souls. It is the “love” of Yahweh found in Jesus that those saved souls can “experience this honor this mine.” The "glory" of Yahweh is His "love" placed into the soul of His Son. When Jesus is one with another soul, that soul submits to his possession, so that soul becomes his, as him reborn in flesh. This “love” of Yahweh was known before the first human being was made by Yahweh’s elohim. He knew this “love” would wait until Creation had been completed; and, likewise, each soul’s creation into a body of flesh becomes completed by the “love” of Yahweh added to it, in the soul of Jesus.
In verse twenty-five, Jesus then said, “Father approved , kai this world you not they have known , I now you they have come to know , kai these they have come to know that you me sent .” When John wrote the Greek words, “Pater dikaie,” the NRSV has translated this as “Righteous Father,” which becomes an absurdity. No human being has the right or power to deem any state of being upon Yahweh. Yahweh is undefinable; and, “righteousness” is a state of human existence, brought on by the presence of Yahweh’s Spirit and the resurrection of His Son’s soul, so it is an impossibility to call Yahweh “Righteous.” The Greek word “dikaie” means “approved by God” or “just in the eyes of God.” This means Jesus did not define his “Father,” but instead said all in whom the soul of Jesus would save them they would be those “approved” by the “Father,” as those souls “justly” chosen. Those souls prove they are marriage worthy (by keeping their lamps filled with oil at all times).
The two important elements of this verse then say, “the world is born of souls breathed out by Yahweh at birth, but all remembrances of Yahweh have been erased by their presence in bodies of flesh." Only when the “I” identity of Jesus is born into those souls chosen as “just” or “approved” can they come to know Yahweh (an awakened remembrance). Once that knowledge of Jesus is known, then those souls will know that Yahweh was the “Father,” who sent the Son into one of His wife-souls (many times over).
In verse twenty-six, John began by writing the word “kai,” denoting importance is stated when Jesus said, “I have made known to them the name of you.” That “name known” is “Jesus,” which says “Yahweh Saves.” Jesus then importantly said, “I will make known,” where the first-person singular “I” says a soul becoming identified by the soul of Jesus will know Yahweh as His Son reborn. Jesus then said this knowledge made known will be “so that this love which you love me within their souls [“them” or “themselves”].” This say the all-encompassing “love” of Yahweh will then be known by souls born into human flesh; and, they will know that is an indescribable “love,” just as Yahweh cannot be defined in human terms. This then led to Jesus ending his prayer by saying, “kai I within their souls [“them” or “themselves”].” They will know the “love” of the Father by identifying importantly as His Son, in whose soul the “love” of Yahweh permeates.
As the Gospel selection to be read aloud on the seventh and final Sunday of the Easter season (not counting Pentecost Sunday), the focus of the Easter season must always be remembered to be souls raised from the dead. This prayer of Jesus is for the continued presence his soul would find in all future times, where souls submitting to Yahweh’s Will will be rewarded by being raised from the dead and made His Sons (boys and girls alike). The flaw in Christian thinking is Jesus is someone to worship, more so than Yahweh; and, that is wrong. This prayer asks Yahweh the Father to allow souls to become the new disciples of Jesus, so they will know that means marrying their souls to Yahweh, so his soul can be resurrected within their souls. The Trinity must be perfection found in each true Christian, because Christianity is not a club made up of dead do-nothings.
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