The Glory You Have Given Me I Have Given Them (John 17:22)
Introduction
In the High Priestly Prayer of John 17, Jesus prays not only for his disciples but also for all who will come to believe through their message. In verse 22, he makes a stunning declaration: “The glory that you have given me I have given them, so that they may be one, as we are one.” Here, Jesus bridges the eternal relationship between Father and Son with the future life of the church. This is not a passing remark—it is a profound theological statement about identity, mission, and destiny.
What does it mean for believers to share in Christ’s glory? How does this gift of glory relate to unity in the church? And what are the practical implications of receiving glory in a world that often misunderstands or distorts it? This passage is both a window into the heart of Christ and a foundation for Christian life together.
John 17:22 – The Glory You Have Given Me
Jesus says, “The glory that you have given me I have given them.” The word glory (Greek: doxa) carries layers of meaning. In the Old Testament, glory refers to the visible majesty of God’s presence—whether in the tabernacle cloud (Exodus 40:34–35) or the temple vision of Isaiah (Isaiah 6:1–3). In John’s Gospel, glory takes on a Christ-centered meaning: the revelation of God’s character through the life, death, and resurrection of Jesus (John 1:14; 12:23).
Here Jesus says that this same glory—the revelation of divine love and the self-giving mission of God—has been given to believers. Glory is not reserved for heaven; it is shared now, as Christ’s followers participate in his life. It is not worldly fame or honor, but the radiance of God’s presence shaping human lives.
Glory as Shared Relationship
Jesus’ statement shows that glory is relational: it flows from Father to Son and from Son to disciples. Glory is not a possession to be hoarded but a reality to be shared. As the Father glorifies the Son in his mission (John 17:4–5), so the Son glorifies the Father by revealing him to the world. Now, this chain of glory extends to the church. Believers reflect God’s presence in their lives, revealing his character through love, service, and holiness.
The church fathers often described this as theosis—participation in the divine life. Athanasius spoke of humanity being drawn into God’s glory through Christ’s incarnation. Gregory of Nyssa described the Christian journey as an ever-deepening participation in divine glory. When Jesus says, “I have given them glory,” he points to this reality: believers are caught up in God’s life, sharing in Christ’s mission and destiny.
Glory and Unity
The purpose of this shared glory is also clear: “so that they may be one, as we are one.” Glory is not an individual possession but the ground of unity. Just as Father and Son are one in mutual glorification, so believers are called to be one through shared participation in God’s glory. The visible unity of the church, then, is not based on human effort alone but on the gift of divine glory. Glory fuels love, love creates unity, and unity displays God’s presence to the world.
This has practical implications. When believers forget that they are bearers of divine glory, they are prone to pride, competition, and division. When they remember that glory is shared, they are drawn into deeper fellowship. Unity is not optional—it is the natural result of participating in Christ’s glory.
Glory as Mission
Glory is also missional. The disciples who receive glory are sent into the world as witnesses. In John 1:14, the Word became flesh and dwelt among us, and “we have seen his glory.” Now, in John 17:22, that glory becomes visible in the lives of believers. Their unity and holiness display God’s character to the world, so that others may come to faith.
Church history illustrates this dynamic. The early church’s unity and mutual love stood as a striking testimony to outsiders—Tertullian records pagans saying, “See how they love one another.” Whenever the church has reflected God’s glory in humble service, it has drawn people to Christ. Conversely, whenever the church has sought worldly glory—through power, prestige, or coercion—it has obscured Christ’s glory.
Meaning for Today
John 17:22 challenges modern believers to reconsider what glory means. In a culture obsessed with achievement and recognition, Jesus reminds us that true glory is relational, shared, and self-giving. To share in Christ’s glory is to live lives marked by love, humility, and unity.
This verse also calls the church to unity. Our divisions not only wound the body but also dim the glory that Christ has given us. To be one is not to erase differences but to live in communion rooted in God’s glory. Every act of reconciliation, every step toward mutual understanding, reflects the glory Jesus prayed for.
Finally, this verse inspires hope. The glory given now points forward to the glory yet to come. As Paul writes, “When Christ who is your life is revealed, then you also will be revealed with him in glory” (Colossians 3:4). The gift of glory is both present reality and future promise.
FAQ
1. What does “glory” mean in John 17:22?
It refers to the divine presence and character revealed in Jesus, which believers now share. It is not worldly honor but participation in God’s life.
2. How do believers receive glory?
Through union with Christ, believers are drawn into God’s life by the Spirit. This is experienced in love, holiness, and mission.
3. Why is glory connected to unity?
Because glory is relational and shared. As the Father and Son are one in glory, so believers are united through shared participation in Christ’s glory.
4. Is glory something for the future or the present?
Both. Believers share in Christ’s glory now, but they also await its full revelation when Christ returns (Romans 8:18; Colossians 3:4).
5. How does this verse shape the church’s mission?
The church’s unity and holiness reveal God’s glory to the world, making the gospel visible and credible.
Works Consulted
Raymond Brown, John (AYB), vol. 2, pp. 754–758.
D.A. Carson, The Gospel According to John (PNTC), pp. 568–572.
Gail O’Day, John (NIB), vol. 9, pp. 802–805.
Craig Keener, The Gospel of John, vol. 2, pp. 1049–1055.
Andreas Köstenberger, John (BECNT), pp. 496–500.
