John 17:25
in John 17Righteous Father, although the world has not known You, I know You, and they know that You sent Me.
BSB
The same verse in ASV and KJV ▾
ASV
O righteous Father, the world knew thee not, but I knew thee; and these knew that thou didst send me;
KJV
O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.
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This verse in John 17
Commentary
23 notes on this verseO righteous Father,.... God is righteous in all the divine persons: the Father is righteous, the Son is righteous, and the Holy Spirit is righteous: he is so in his nature; righteousness is a perfection of it; he is so in all his purposes and promises; in all his ways and works of providence and grace; in predestination, redemption, justification, pardon of sin, and eternal glory.
This site's exposition
the world has not known You
on John 17:25-26
Three kinds of knowing stand in one verse: the world has not known You, the Son knows the Father, and the disciples know that the Father sent Him. The prayer closes on the name made known and still being made known, and its last request is that the love the Father has for the Son may be in them. The final words are and I in them.
The record, by era
The Church Fathers5 voices
"O righteous Father," He saith, "the world hath not known Thee." Just because Thou art righteous it hath not known Thee. It is as that world which has been predestined to condemnation really deserved, that it hath not known Him; while the world which He hath reconciled unto Himself through Christ hath known Him not of merit, but by grace. For what else is the knowing of Him, but eternal life which, while He undoubtedly withheld it from the condemned world, He bestowed on the reconciled. On that very account, therefore, the world hath not known Thee, because Thou art righteous, and hast rendered unto it according to its deserts, that it should not know Thee: while on the same account the reconciled world hath known Thee, because Thou art merciful, and, not for any merit of its own, but by grace, hast supplied it with the needed help to know Thee. And then there follows, "But I have known Thee." He is the Fountain of grace, who is by nature God, and, by grace ineffable, man also of the Holy Spirit and the Virgin: and then on His own behalf, because the grace of God is through Jesus Christ our Lord, He adds, "And these have known that Thou hast sent me." Such is the reconciled world. But it is because Thou hast sent me that they have known: by grace, therefore, have they known.
(Tr. cxi. 5) Or thus; What is to know Him, but eternal life, which He gave not to a condemned but to a reconciled world? For this reason the world hath not known Thee; because Thou art just, and hast punished them with this ignorance of Thee, in reward for their misdeeds. And for this reason the reconciled world knows Thee, because Thou art merciful, and hast vouchsafed this knowledge, not in consequence of their merits, but of thy grace. It follows: But I have known Thee. He is God the fountain of grace by nature, man of the Holy Ghost and Virgin by grace ineffable. Then because the grace of God is through Jesus Christ, He says, And they have known Me, i. e. the reconciled world have known Me, by grace, forasmuch as Thou hast sent Me.
A commentator
Cyril of AlexandriaCommentary on the Gospel of John, Book 11 · Written before 444.
proposed
He here calls the Father righteous, where He might have used another title. For He is holy, pure, undefiled, Maker and Creator of the world, and whatever else befits the Ruler of the Universe. It is very desirable, then, to inquire why Christ entitled Him righteous, when He might have given Him another name. It will, then, be productive to us of much profit, if we do not allow any passages of Holy Writ to escape us.
A commentator
Cyril of AlexandriaCommentary on the Gospel of John, Book 11 · Written before 444.
proposed
Christ calls the Father righteous with good reason. For by the Father's approval and consent the Son became man that he might endow human nature, which was created for good works, with sanctification through the Spirit, and union with God and an abiding place in the mansions above where he will live and reign with him. For God did not create humanity at the beginning to do wickedness. But their nature was perverted into vice by the impious schemes of the devil, and they were led astray from the guidance of old that they had received at the hands of God. They were uprooted, as it were, from its moorings. In truth, it seemed good to the righteous Father to lift up again that human nature that had been cast down through the devil's malice and to establish in its former position what had been unduly debased. He wanted to rid the human nature of the foulness of sin and, as it were, transform it into its original image as it had been at first created. He also sought to subject the adversary, that is, Satan, who assaulted humanity and impiously dared to make its ruin complete, to the vengeance that was fitting for him. Although I personally think any kind of chastisement was slight for someone who exhibited such madness against God. Therefore he says, "O righteous Father," "for you are righteous and good, and your judgment is true," because you have sent me down, your own true Son, to the world to help and renew it. But the world is blind to all this! He says, For though you are exactly as I described you, "the world did not know you." Otherwise they would have surely seen the loving-kindness of your judgment and your merciful will. In that case, they should have hurried to welcome their Savior and provided him with willing service.
"O righteous Father, the world hath not known Thee." What meaneth this? What connection hath it? He here showeth that no man knoweth God, save those only who have come to know the Son. And what He saith is of this kind: "I wished all to be so, yet they have not known Thee, although they had no complaint against Thee." For this is the meaning of, "O righteous Father." And here He seemeth to me to speak these words, as vexed that they would not know One so just and good. For since the Jews had said that they knew God, but that He knew Him not, at this He aimeth, saying, "For Thou lovedst Me before the foundation of the world"; thus putting together a defense against the accusations of the Jews. For how could He who had received glory, who was loved before the foundation of the world, who desired to have them as witnesses of that glory, how could He be opposed to the Father? "This then is not true which the Jews say, that they know Thee, and that I know Thee not; on the contrary, I know Thee, and they have not known Thee."
16 more voices on this verse
The Church Fathers2 voices
"And these have known that Thou hast sent Me." Seest thou that He alludeth to those, who said that He was not from God, and all is finally summed up to meet this argument?
And that He who alone is God is also alone and truly righteous, our Lord in the Gospel itself shall testify, saying "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. O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared to them Thy name, and will declare it." This is He "that visits the iniquities of the fathers upon the children, to them that hate Him, and shows mercy to those that love Him."
The Medieval Church4 voices
After such a prayer for the believers and the promise to them of so many blessings, He finally utters something merciful and worthy of His love for mankind. He says: "Righteous Father! I would wish that all people also receive such blessings as I have …
Righteous Father, the world etc. Here the second point is touched upon, namely the reason for being heard, that is, why these ought to see through glory, because they now know through grace: but the wicked neither know now nor will they know then: therefore …
Now he gives the reason why his prayer should be heard. Before, our Lord had included the faithful in his petition when he said, "I do not pray for these only, but also for those who will believe in me through their word" (17:20). He …
After then that He had prayed for believers, and promised them so many good things, another prayer follows worthy of His mercy and benignity: O righteous Father, the world hath not known Thee; as if to say, I would wish that all men obtained these good things, which I have asked for the believing. But inasmuch as they have not known Thee, they shall not obtain the glory and crown.
The Puritans and the Awakening3 voices
Righteous Father - The admission of believers to God through Christ, flows even from the justice of God.
He prayed for himself first. Though Christ, as God, was prayed to, Christ, as man, prayed; thus it became him to fulfill all righteousness. It was said to him, as it is said to us, Ask, and I will give thee, Ps. ii.
3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. 4 I have glorified thee on the earth: I have finished the work which thou gavest me to do. 5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
quarantine:scripture (2026-07-29) — verbatim-scripture
The Nineteenth Century7 voices
The world hath not known thee - Has not acknowledged me. See on Joh 1:11, Joh 1:12 (note). And these have known - Here our Lord, returning to the disciples, speaks: 1st. Of their having received him as the Messiah; 2dly. Of his making the Father known unto them; 3dly. Of his purpose to continue to influence them by the Spirit of truth, that they might be perfectly united to God, by an indwelling Savior for ever.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
These wonderful verses form a fitting conclusion of the most wonderful prayer that was ever prayed on earth —the last Lord's prayer after the first Lord's Supper. They contain three most important petitions which our Lord offered up in behalf of His disciples. On these three petitions let us fix our attention. Passing by all other things in the passage, let us look steadily at these three points. We should mark, first, how Jesus prays that His people may be sanctified. "Sanctify them," He says, "through your truth—Your word is truth."
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Christ regards it as glory enough for us to be admitted to see and gaze for ever upon His glory! This is "the beatific vision"; but it shall be no mere vision, for "we shall be like Him, because we shall see Him as He is" (1Jo 3:2).
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
These wonderful verses form a fitting conclusion of the most wonderful prayer that was ever prayed on earth —the last Lord's prayer after the first Lord's Supper. They contain three most important petitions which our Lord offered up in behalf of His disciples. On these three petitions let us fix our attention. Passing by all other things in the passage, let us look steadily at these three points. We should mark, first, how Jesus prays that His people may be sanctified. "Sanctify them," He says, "through your truth—Your word is truth." We need not doubt that, in this place at any rate, the word "sanctify" means "make holy." It is a prayer that the Father would make His people more holy, more spiritual, more pure, more saintly in thought and word and deed, in life and character. Grace had done something for the disciples already—called, converted, renewed, and changed them. The great Head of the Church prays that the work of grace may be carried higher and further, and that His people may be more thoroughly sanctified and made holy in body, soul, and spirit—in fact more like Himself. Surely we need not say much to show the matchless wisdom of this prayer. More holiness is the very thing to be desired for all servants of Christ. Holy living is the great proof of the reality of Christianity. Men may refuse to see the truth of our arguments, but they cannot evade the evidence of a godly life. Such a life adorns religion and makes it beautiful, and sometimes wins those who are not "won by the Word." Holy living trains Christians for heaven. The nearer we live to God while we live, the more ready shall we be to dwell forever in His presence when we die. Our entrance into heaven will be entirely by grace, and not of works; but heaven itself would be no heaven to us if we entered it with an unsanctified character. Our hearts must be in tune for heaven if we are to enjoy it.
THESE are the last sentences of our Lord's most wonderful prayer. May they not be regarded as the flower and crown of the whole intercession? Minds usually burn and glow and reach their highest fervor as they proceed and it will not be wrong to conceive of the Savior as having here reached the climax of His pleading, the summit of His supplication. He has kept the best wine until now and brings forth His richest sentences last. How, then, shall our slender ability attain to "the height of this great argument"?
THESE are the last sentences of our Lord's most wonderful prayer. May they not be regarded as the flower and crown of the whole intercession? Minds usually burn and glow and reach their highest fervor as they proceed and it will not be wrong to conceive of the Savior as having here reached the climax of His pleading, the summit of His supplication. He has kept the best wine until now and brings forth His richest sentences last. How, then, shall our slender ability attain to "the height of this great argument"? It is far beyond our little skill to draw forth all the sweets which lie within these words like ointment in a box of alabaster. For their full consideration, a lifetime would be too brief and the mind of the most Grace-taught Believer too feeble! Here are great deeps which neither reason nor thought can fathom nor experience fully know. Only the scholars of the New Jerusalem who have, for ages, studied the manifold wisdom of God in the glorious work of redemption and, perhaps not even they, would be able to discover all that the Savior meant by these most simple but yet most pregnant words. John's Gospel is always easy for the child to read, but it is always hard for the man to understand. And these two verses, which are almost entirely made up of words of one syllable, contain mysteries which baffle the most enlightened understanding. When I consider what they veil, I am constrained to cry out, "O the depths!" I can only hope to present to you a few grains of gold which have been washed down by the streams of meditation—I cannot take you to the secret mines from which the treasures have been borne. It shall need your own experience and the personal teaching of the Holy Spirit for you to know the height and depth of the Truths of Gods spoken here.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Hath not known thee - See the notes at Joh 17:3.
The words behind it
19 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| πάτερ | pater | Father | G3962 → | 410 times |
| δίκαιε, | dikaie | righteous, | G1342 → | 79 times |
| καὶ | kai | although | G2532 → | 9120 times |
| ὁ | ho | the | G3588 → | 19766 times |
| κόσμος | kosmos | world | G2889 → | 185 times |
| σε | se | You | G4771 → | 2973 times |
| οὐκ | ouk | not | G3756 → | 1664 times |
| ἔγνω, | egno | has known, | G1097 → | 221 times |
| ἐγὼ | ego | I myself | G1473 → | 839 times |
| δέ | de | now | G1161 → | 2765 times |
| σε | se | You | G4771 → | 2973 times |
| ἔγνων, | egnon | have known, | G1097 → | 221 times |
| καὶ | kai | and | G2532 → | 9120 times |
| οὗτοι | houtoi | these | G3778 → | 1381 times |
| ἔγνωσαν | egnosan | have known | G1097 → | 221 times |
| ὅτι | hoti | that | G3754 → | 1292 times |
| σύ | su | You yourself | G4771 → | 2973 times |
| με | me | Me | G3165 → | 1936 times |
| ἀπέστειλας· | apesteilas | sent; | G649 → | 132 times |
πάτερFather
paterG3962 →410 times
δίκαιε,righteous,
dikaieG1342 →79 times
καὶalthough
kaiG2532 →9120 times
ὁthe
hoG3588 →19766 times
κόσμοςworld
kosmosG2889 →185 times
σεYou
seG4771 →2973 times
οὐκnot
oukG3756 →1664 times
ἔγνω,has known,
egnoG1097 →221 times
ἐγὼI myself
egoG1473 →839 times
δέnow
deG1161 →2765 times
σεYou
seG4771 →2973 times
ἔγνων,have known,
egnonG1097 →221 times
καὶand
kaiG2532 →9120 times
οὗτοιthese
houtoiG3778 →1381 times
ἔγνωσανhave known
egnosanG1097 →221 times
ὅτιthat
hotiG3754 →1292 times
σύYou yourself
suG4771 →2973 times
μεMe
meG3165 →1936 times
ἀπέστειλας·sent;
apesteilasG649 →132 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
John 17:11I will no longer be in the world, but they are in the world, and I am coming to You. Holy Father, protect them by Your name, the name You gave Me, so that…
it leads to
- Matthew 6:9
So then, this is how you should pray: ‘Our Father in heaven, hallowed be Your name.
- Proverbs 18:10
The name of the LORD is a strong tower; the righteous run to it and are safe.
- John 17:12–18
While I was with them, I protected and preserved them by Your name, the name You gave Me. Not one of them has been lost, except the son of destruction, so that the Scripture…
- John 17:21–22
that all of them may 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 sent Me.
- Hebrews 9:24
For Christ did not enter a man-made copy of the true sanctuary, but He entered heaven itself, now to appear on our behalf in the presence of God.
- Matthew 6:9
Through
John 17:8For I have given them the words You gave Me, and they have received them. They knew with certainty that I came from You, and they believed that You sent Me.
it leads to
- John 17:14
I have given them Your word and the world has hated them; for they are not of the world, just as I am not of the world.
- John 15:15
No longer do I call you servants, for a servant does not understand what his master is doing. But I have called you friends, because everything I have learned from My Father I have…
- John 17:14
Through
John 16:27For the Father Himself loves you, because you have loved Me and have believed that I came from God.
it leads to
- John 14:23
Jesus replied, “If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our home with him.
- John 14:23
Where this verse is studied
On this page
About John
This page draws on 18 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Tractates on John 111; Augustine of Hippo, Catena Aurea by Aquinas; Bonaventure, Commentary on John, Chapter 17; Brooke Foss Westcott, The Gospel according to St. John; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1378: “The Righteous Father Known and Loved” (lightly modernized text, CCEL edition); Clement of Alexandria, The Instructor Book 1; Cyril of Alexandria, Commentary on the Gospel of John, Book 11; J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on the Gospel of John 82; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on John; Theophylact of Ohrid, Catena Aurea by Aquinas and Thomas Aquinas, Commentary on John.