Today’s Devotional – Daily Truth Study & Application Notes for the 365 Day Connect the Testaments Bible Reading Plan

Each day has a set reading, theme and selected notes for explanation, reflection, and application. One of the purposes in my mind when writing the notes was to show believers they can take real lessons from every day of the 365 day connect the testaments Bible reading plan.

CONFESS

Date: June 25^th

Today’s Reading: Neh 9:1–10:27, 1 John 5:13–16, Ps 111:1–10

Today’s Themes: Confess

Today we learn about at least six things that we should boldly confess to the glory of God.

Nehemiah 9:1–10:27

Confess that God is the Creator

“You are the LORD, you alone. You have made heaven, the heaven of heavens, with all their host, the earth and all that is on it, the seas and all that is in them; and you preserve all of them; and the host of heaven worships you. Nehemiah 9:6 (ESV)

The Levites led the people in praise of God the Creator of the universe. God deserves honour, praise, worship and adoration.

The UK government recently updated it’s funding guidelines for free schools and academies stating that they cannot teach creationism and instead “must” teach the theory of evolution.

In this time God as the creator and sustainer of the Universe is under severe attack. Even though the evidence clearly points to God, man in his rebellion and ignorance ignores the evidence of intelligent design in creation, instead embracing the entirely illogical theory of evolution.

Confess that God is creator today, that He made the entire world as the Bible records in just 6 days, that He sustains creation and that He alone is God. If you struggle making this confession, then cast down the idols of conventional wisdom and the approval of man and bow at the throne of the King, the Creator, God! Romans 1:25.

It is our delightful duty as creatures to worship our Creator as the hosts of heaven do. Colossians 3:10 and 1 Peter 4:19.

Confess that God is Sovereign

You are the LORD, the God who chose Abram and brought him out of Ur of the Chaldeans and gave him the name Abraham. Nehemiah 9:7 (ESV)

God is free! God chooses! God does whatever He wants to do! God chooses whoever He wants to!

The above statements fly in the face of our “enlightened” western society, which exalts the choice of man above all things and our own warped ideas of fairness and equality.

Confess today that God is sovereign, that God chose Abraham, Israel and even chose to send His Son and chose to save you. James 2:5, 1 Thessalonians 1:4, Colossians 3:12 and 1 Corinthians 1:27.

If you have a problem confessing this in praise to God then cast down the idols of “mans choice and sovereignty” and fallen ideas of fairness and equality. Turn and bow at the throne of the Sovereign King.

God alone is God, God alone is Sovereign, He is the King and we worship him today. The God who chose Abraham. Hebrews 11:8

Confess our sin and God’s mercy

They refused to obey and were not mindful of the wonders that you performed among them, but they stiffened their neck and appointed a leader to return to their slavery in Egypt. But you are a God ready to forgive, gracious and merciful, slow to anger and abounding in steadfast love, and did not forsake them. Nehemiah 9:17 (ESV)

The Levites led the people in the confession of their sins and the sins of their forefathers. At the same time they focused on God’s character as a merciful and gracious God.

We must confess our sins to God. At the same time we should also confess the truth of God’s word that God is merciful, forgiving and gracious, slow to anger and abounding in love.

With a God like this we can freely confess our sins and receive his mercy. 1 Peter 2:10.

John encourages us in 1 John 1:9 “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. “

Hebrews also encourages us in Hebrews 4:16 “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.”

Confess your shortcoming and affirm God’s mercy today.

Confess that God keeps covenant

“Now, therefore, our God, the great, the mighty, and the awesome God, who keeps covenant and steadfast love, let not all the hardship seem little to you that has come upon us, upon our kings, our princes, our priests, our prophets, our fathers, and all your people, since the time of the kings of Assyria until this day. Nehemiah 9:32 (ESV)

Our God is a covenant keeping God, we can take Him at His word and trust His promises. If doubt or fear is surrounding you today, remember that God has cut covenant with you today through the cross and keeps that covenant.

Our God is mighty, He has the power and strength to keep the covenant so let our faith arise and trust in the one who has spoken and will not back down.

Confess God’s own word before him today. 2 Corinthians 1:20.

1 John 5:13–16

Confess that you have eternal life

I write these things to you who believe in the name of the Son of God that you may know that you have eternal life. 1 John 5:13 (ESV)

This whole letter was written to assure true believers that we have eternal life in Jesus Christ. This should fill us with joy and encourage us today. We are not called to doubt and fear over our eternal destiny.

In Islam it is taught that Mohammed said he is not sure what Allah would do with him and that all Muslims have no guarantee that Allah will treat them favourably in the time to come, there is no security, they just do not know if all the good has outweighed the bad.

We are grateful that Yahweh the true God gives us assurance. We can trust Him and take Him at His word.

Walk in the confidence of one who has eternal life today.

Confess your needs to God

And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him. 1 John 5:15 (ESV)

We can open our mouths and ask God about the things we need and want and have the confident faith that He hears us and grants our requests.

As Pastor says, let’s rejoice in the God who answers our prayers, not the power of our prayers.

Psalm 111:1–10

God’s works are great

Great are the works of the LORD, studied by all who delight in them. Psalm 111:2 (ESV)

As we saw in today’s first note, our God is the great creator. God is also our great redeemer. If we delight in the works of the Lord we will study His great works and proclaim His glory to the ends of the earth.

Additional resources

The Gospel Coalition on 1 John 5

Scott, C. J. (2017). Daily truth: study and application notes for the 365 day connect the testaments bible reading plan. Humble Majesty.

Today’s Verse of the Day John 17:22 (NET)

Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.

17:1–26 Jesus’ prayer in this chapter is intimately linked with the themes and language of His teaching in the Gospel of John to this point. The prayer also serves as a summary of the major themes and underlying message of the Gospel leading up to the final climactic event of the passion of the Christ. Throughout chs. 14–16, Jesus foreshadowed His imminent return to the Father through death and suffering. That time is now at hand. He continues to exemplify obedience to the Father, following the inevitable path to His glorification through crucifixion.

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Jn 17:4). Lexham Press.

306: Jesus prays for future believers

Content: Prayer

Themes: Church: Fellowship and Unity; Eternity; Faith; Glory; God: Father; God: Love; Jesus: Divinity; Jesus: Passion; Prayer: Intercession; Promises; Reconciliation; Righteousness; Union With Christ

Speakers• Jesus

Addressees• God

Other Participants• Peter• Twelve Disciples

Settings• Mount of Olives

Events

Jesus in Jerusalem › Jesus prays after the Last Supper › Jesus speaks with his disciples and prays on the way to the Mount of Olives

John 17:20–26

Boisen, S. (2017). Composite Gospel: Parallel Passages (Jn 17:20–26). Faithlife.

Today’s Daily Devotional – Connect the Testaments

This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.

June 23: Discernment and Prayer

Nehemiah 6:1–7:65; 1 John 5:1–5; Psalm 109:16–31

“For all of them sought to frighten us.… And now, God, strengthen my hands” (Neh 6:9).

While God calls us to “love [our] enemies and pray for those who persecute [us]” (Matt 5:44), he also calls us to act with discernment and prayer. Loving others doesn’t mean we should be weak or passive. Part of loving others means discerning their hearts and motives.

“Blessed are the meek, because they will inherit the earth” (Matt 5:5). When Jesus spoke about being meek, He wasn’t referring to weakness. Instead, He was teaching us to focus on others rather than ourselves. That doesn’t mean we should be passive toward those who wish to harm us. Part of practicing meekness is being aware of our enemies and dealing with them cautiously. Doing so successfully takes strength and discernment—necessary components of any godly work.

Nehemiah demonstrates these traits in his interactions with his enemies. When his opponents ask him to meet with them, Nehemiah discovers that they actually wish to hurt him. He resists their attack—even calling them on their deceit (Neh 6:8).

Too often we allow ourselves to live passively. We enter into situations without thinking things through or recognizing that we’re about to be hurt by others. Yet we as Christians are at war against the evil in the world—not just against people, but also the unseen forces of evil (Eph 6:12). When we feel oppression, we must resist the urge to be reactive. Instead, we must appeal to Christ, who can overcome it all. We must refuse to engage unless it’s on our terms, by the power of the Spirit and completely in His will.

What battles are you engaging with that you should disengage from?

Which situations in your life need discernment?

John D. Barry

Today’s Devotional – Connect the Testaments

This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.

June 21: Position, Prayer, and Strategy

Nehemiah 1:1–3:32; 1 John 4:13–15; Psalm 108:1–13

Trying to make a difference in the world can be disheartening; it’s easy to feel like merely a drop in the bucket.

When Nehemiah first heard about the suffering of His people, he could have been discouraged. When he learned that the returned exiles were “in great trouble and shame,” living in a city with no walls (Neh 1:3), he could have said, “I’d love to help, but what can I do from this far away?” Instead, he decided to take action (Neh 1:3), and he did so thoughtfully. Rather than making a rash decision, he prayed (Neh 1:4–8). He then volunteered to be the one to help God’s people (Neh 1:9–11), even though doing so meant risking his life.

As the cupbearer to the king, Nehemiah recognized his unique place of influence and acted upon it (Neh 2:1–3). He chose to appear saddened before the most powerful man in the world by hanging his head. His actions could have been perceived as a sign of disrespect, which was punishable by severe beatings and even death. But God protected Nehemiah, and the king honored his request (Neh 2:4–6).

Nehemiah’s initial actions show his character, but his later actions show his leadership. He moved from being a man of influence to a man of strategy. Immediately upon arriving in the city, Nehemiah inspected the city walls, found the craftsman, and began his work (Neh 2:11–3:32). He realized the urgency of his task; his people needed this wall to survive against the surrounding nations.

Nehemiah’s story offers an example of identifying providence, responding to the pain of others through prayer, and acting strategically. It’s a lesson in what it means to be a leader who follows God’s leadership. Nehemiah stands as an example of one who takes action that is well-researched, strategic, and prayerful.

What are some ways you are providentially positioned to do God’s work?

How have you led while following His leadership?

John D. Barry

Today’s Verse of the Day 9:24 (NET)

Cross References

The Treasury of Scripture Knowledge is one of the most comprehensive sets of cross references ever compiled, consisting of over 572,000 entries. This reference tool is an invaluable asset for your Bible study library. The Logos Bible Software edition makes it even more attractive and interactive by making every single reference in the book a link.

24 with. 2 Sa. 16:12, marg. 2 Ki. 20:5. Ps. 39:12; 126:5. Je. 14:17. Lu. 7:38, 44. Ac. 10:19, 31. 2 Co. 2:4. 2 Ti. 1:4. He. 5:7; 12:17. 

help. Lu. 17:5. Ep. 2:8. Phi. 1:29. 2 Th. 1:3, 11. He. 12:2.

Blayney, B., Scott, T., & Torrey, R. A. with Canne, J., Browne. (n.d.). The Treasury of Scripture knowledge (Vol. 2, p. 31). Samuel Bagster and Sons.

Commentary

Jesus Casts Out the Demon (9:21–29)

Jesus graciously accepts the imperfect faith of the boy’s father and casts out the demon from the boy. Jesus teaches his disciples that prayer is the only way to cast such a demon out. Their resistance to the message of the Christ’s suffering has weakened their prayer life and thus their spiritual power.

9:24 The boy’s father latches onto Jesus’ statement that all things are possible to believers, crying out that he believes. But he is self-aware and sees that his faith is still alloyed with fear, and he asks for help with this as well.

The rest of the story shows that Jesus does not demand that a person have perfect faith before he will help them. Just like the people in the hall of fame of Faith (Heb 11), this is an imperfect man clinging imperfectly to a perfect Savior.

Mangum, D., ed. (2020). Lexham Context Commentary: New Testament (Mk 9:21–29). Lexham Press.

Weekday Short Study: Acts 8:19-25 (HDNT)

The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.

¹⁹ saying, “Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit.”

²⁰ But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money!

²¹ You have neither part nor lot in this matter, for your heart is not right before God.

²² Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you.

²³ For I see that you are in the gall of bitterness and in the bond of iniquity.”

²⁴ And Simon answered, “Pray for me to the Lord, that nothing of what you have said may come upon me.”

²⁵ Now when they had testified and spoken the word of the Lord, they returned to Jerusalem, preaching the gospel to many villages of the Samaritans.

Runge, S. E. (2008–2014). The Lexham High Definition New Testament: ESV Edition (Ac 8:19–25). Lexham Press.

Parallel Passages

The New Testament depends heavily on the Old Testament. The significant metaphors, themes, and stories are used by all the writers of the New. The New Testament contains stories of prophecies and promises fulfilled in the life and work of Jesus Christ and in the work of the Early Church. Understanding the New Testament use of the Old Testament is critical for interpretation and exegesis. 

Exodus 8:4 (LXX) Acts 8:24

Exodus 8:4 (LXX)
4 Then Pharaoh summoned Moses and Aaron and said, “Pray to the LORD that he may take the frogs away from me and my people, and I will release the people that they may sacrifice to the LORD.”
Acts 8:24
24 But Simon replied, “You pray to the Lord for me so that nothing of what you have said may happen to me.”

Exodus 9:28 (LXX) Acts 8:24

Exodus 9:28 (LXX)
28 Pray to the LORD, for the mighty thunderings and hail are too much! I will release you and you will stay no longer.”

Acts 8:24
24 But Simon replied, “You pray to the Lord for me so that nothing of what you have said may happen to me.”

Deuteronomy 29:18
18 Beware that the heart of no man, woman, clan, or tribe among you turns away from the LORD our God today to pursue and serve the gods of those nations; beware that there is among you no root producing poisonous and bitter fruit.

Acts 8:23
23 For I see that you are bitterly envious and in bondage to sin.”

Lamentations 3:15 (LXX)
He has given me my fill of bitter herbs and made me drunk with bitterness.

Acts 8:23
23For I see that you are bitterly envious and in bondage to sin.”

Jones, D. A. (2009). Old Testament Quotations and Allusions in the New Testament (Ex 7:22–Ac 8:24). Logos Bible Software.

The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.

Simon’s Sin (8:14–25)

This paragraph delineates the reason for Peter and John’s visit to Samaria after the people and Simon were baptized in response to Philip’s ministry (8:12–13), Peter and John’s anointing of the new converts (8:13–17), the subsequent negative encounter between Peter and Simon. When Simon offers to purchase the power of the laying on of hands, Peter commands him to repent for his wickedness (8:18–25).

8:19 This verse reveals the reason for Simon’s request to purchase the power to lay on hands (8:18); Simon himself once had great power (8:9–10).

8:20 Peter responds to Simon’s request (8:18–19); through a speech act (“may you perish”), Peter curses Simon. The reason for the curse is that the power to impart the Spirit is not a commodity but God’s gift.

8:21 Luke describes the practical impact of Peter’s curse on Simon (8:20); it implies that Simon’s offer is tantamount to a request to share in the apostles’ ministry (6:1–6). The language is similar to that used to describe Judas’ former position and the share that Matthias will have in the ministry as his replacement (1:17–25). Peter claims to know the intent of Simon’s heart.

8:22 As in 8:21b, Peter attributes Simon’s offer (8:18–19) to his heart’s wicked intent, of which he must repent and receive forgiveness.

8:23 This verse further elaborates on Peter’s evaluation of Simon (8:21–22); he “sees” Simon engulfed by and bound to “wickedness,” but forgiveness is possible.

8:24 This verse identifies Simon’s humble response that Peter pray for him so that what Peter has pronounced does not occur (8:20–21).

8:25 This verse abruptly transitions from Simon’s prayer request (8:24) and summarizes Peter and John’s ministry of the word among the Samaritans and to other Samaritans on their return to Jerusalem (6:2, 4).

Mangum, D., ed. (2020). Lexham Context Commentary: New Testament (Ac 8:14–25). Lexham Press.

Cross References

The Treasury of Scripture Knowledge is one of the most comprehensive sets of cross references ever compiled, consisting of over 572,000 entries. This reference tool is an invaluable asset for your Bible study library. The Logos Bible Software edition makes it even more attractive and interactive by making every single reference in the book a link. Simply click on any reference.

 19 ver. 9–11, 17. Mat. 18:1–3. Lu. 14:7–11. Jno. 5:44. 1 Co. 15:8, 9. 3 Jno. 9.

20 Thy. ch. 1:18. De. 7:26. Jos. 7:24, 25. 2 Ki. 5:26, 27. Da. 5:17. Hab. 2:9, 10. Zec. 5:4. Mat. 27:3–5. 1 Ti. 6:9. Ja. 5:3. 2 Pe. 2:14–17. Re. 18:15. thou. ver. 22. De. 15:9. 2 Ki. 5:15, 16. Pr. 15:26. Mat. 15:19. the gift. ch. 2:38; 10:45; 11:17. Mat. 10:8.

21 hast. Jos. 22:25. Eze. 14:3. Re. 20:6; 22:19. for. 2 Ch. 25:2. Ps. 36:1; 78:36, 37. Hab. 2:4. Mat. 6:22–24. Jno. 21:17. He. 4:13. Re. 2:23.

22 Repent. ch. 2:38; 3:19; 17:30. Ro. 2:4. 2 Ti. 2:25, 26. Re. 2:21. pray. ch. 9:11. De. 4:29, 30. 1 Ki. 8:47, 48. 2 Ch. 33:12, 13. Is. 55:6, 7. Am. 5:6. Mat. 7:7, 8. Lu. 11:9–13. Re. 3:17, 18. if. Da. 4:27. Joel 2:13, 14. Am. 5:15. Jon. 1:6; 3:9. 2 Ti. 2:25. the thought. ver. 20. He. 4:12.

23 the gall. De. 29:18–20; 32:32, 33. Job 20:14. Je. 4:18; 9:15. La. 3:5, 19. He. 12:15. the bond. Ps. 116:16. Pr. 5:22. Is. 28:22. Jno. 8:34. Ro. 6:17–22. Tit. 3:3. 2 Pe. 2:4, 19.

24 Pray. Ge. 20:7, 17. Ex. 8:8; 10:17; 12:32. Nu. 21:7. 1 Sa. 12:19, 23. 1 Ki. 13:6. Ezr. 6:10; 8:23. Job 42:8. Ja. 5:16.

25 when they had. ch. 1:8; 18:5; 20:21; 26:22, 23; 28:23, 28, 31. Jno. 15:27. 1 Pe. 5:12. villages. Lu. 9:52–56.

Blayney, B., Scott, T., & Torrey, R. A. with Canne, J., Browne. (n.d.). The Treasury of Scripture knowledge (Vol. 2, p. 89). Samuel Bagster and Sons.

Today’s Verse of the Day Psalm 104:26-26 (NET)

Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.

104:25–26 Read in terms of Gen 1:1–2:4; Psa 104:25–26 corresponds to the creation of the sea creatures in day five of creation. Verse 24 is part of the previous section of the psalm because it mentions all of the creatures of the earth.

104:25 animals The word remes used here describes swarming creatures in Gen 1.

104:26 Leviathan A legendary sea monster in the ancient Near East

 monster

Several ot passages mention ancient monsters to make a theological point (e.g., Job 3:8). However, even when the monsters receive full attention in a passage, they remain mysterious (e.g., Job 40:15–41:34). While large, powerful creatures do exist in the world, the portrayals of the ancient monsters are primarily meant to be symbols of the uncontrollable power of nature.

Unlike the gods of the ancient Near East, Yahweh does not need to battle these primordial monsters to gain control of creation; instead He effortlessly controls them because He created them.

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ps 104:25–26). Lexham Press.

Leviathan

The Eerdmans Dictionary of the Bible gathers nearly 5,000 alphabetically ordered articles that thoroughly yet clearly explain all the books, persons, places, and significant terms found in the Bible. The Dictionary also explores the background of each biblical book and related writings and discusses cultural, natural, geographical, and literary phenomena.

Leviathan (Heb. liwyāṯān)

A primeval sea serpent representing chaos.

Leviathan appears in the Ugaritic texts as Lītānū. KTU 1.5 I, 1 describes how Baal smote Lītānū, “the twisting [cf. Arab. lawiyā] serpent, the tyrant with seven heads” (likewise Anat [KTU 1.3 III, 40–42], but lacking the name Lītānū). Ancient Near Eastern iconography consistently depicts the storm-god conquering the serpent.

Yahweh’s conquest of Leviathan in Ps. 74:14 (note the “heads”) is part of his creative activity (vv. 12–17). This connection underlies Job 3:8 as well: while cursing his birthday (in terms reversing the creation of Gen. 1) Job invokes “those who are skilled to rouse up Leviathan.” Job’s reference to Yahweh piercing “the fleeing serpent” (Job 26:13) also occurs in a creation context (cf. KTU 1.5 I, 1).

In Ps. 104:26, however, the conquest motif is abandoned: Leviathan is simply one of God’s creatures, and a playful one at that. Levithan is discussed at length in Job 41:1–34. Many see the crocodile here, but his ability to breath fire and smoke, the inability of humans to subdue him, and the overwhelming terror he instills all argue for a mythological creature Yahweh is able to subdue but Job cannot.

In Isa. 27:1 the mythology comes full circle, with Yahweh defeating Leviathan (again) as a new creation in the eschatological age; the lexical contacts with KTU 1.5 I, 1 are particularly striking.

The “seven-headed dragon” is equated with Satan in Rev. 12:3, 9 and echoed in the seven-headed beast of 13:1; 17:3. Postbiblical Jewish literature envisions Leviathan, along with Behemoth, as the main course at the messianic banquet (1 En. 60:7–9, 24; 2 Esdr. 6:49–52; 2 Bar. 29:4).

Bibliography. J. Day, God’s Conflict with the Dragon and the Sea (Cambridge, 1985); C. Uehlinger, “Leviathan,” DDD, 511–15.

John L. McLaughlin

McLaughlin, J. L. (2000). Leviathan. In D. N. Freedman, A. C. Myers, & A. B. Beck (Eds.), Eerdmans dictionary of the Bible (p. 803). W.B. Eerdmans.

Daily Devotional – Connect the Testaments by John D. Barry & Rebecca Van Noord

This 365-day devotional walks you through the Bible in a year, following a custom reading plan that delves into the stories of the Bible from five unique perspectives.

May 11: Being Good at What Matters

Judges 20:1–21:25; Philippians 4:21–23; Psalm 72:1–20

Though prayer is important, it’s an area of our faith lives that we often neglect. But people of great faith in the Bible relied on prayer—and not just for difficult situations. From general direction to specific details, they turned everything over to prayer. God spoke to them directly, they listened, and then they act.

Maybe you don’t believe God speaks directly to you. If that’s the case, consider why you think this way. Why wouldn’t He want to speak to you? He chose you by sending His own son to die for you. Jesus, that son, said that God would come and speak to you (John 17). You’re important to God, and He wants to talk to you—to know you.

In Judges, we find a situation where people relied on God not just for direction, but for details. The Israelites rose up against the tribe of Benjamin because they refused to address the wickedness among them (Judg 20:12–14). But before entering battle, they inquired of God. They actually asked for the details of the plan: “ ‘Who will go up first for the battle against the descendants of Benjamin?’ And Yahweh said, ‘Judah will go first.’ ”

We often forget how important it is to ask God about the details—to seek His guidance in all things. Neglecting prayer is a huge mistake. We need God’s grace, the grace of Christ, to be with us always: “The grace of the Lord Jesus Christ be with your spirit” (Phil 4:23). Having the grace dwell upon us, and in us, in all things, requires a constant pursuit of Him. Rather than laboring over the details of your life alone, ask God.

What details in your life need to be worked out?

Have you presented them to God and sought His voice?

John D. Barry

Barry, J. D., & Kruyswijk, R. (2012). Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Lexham Press.

John 17:9-13 (LDGNT) Short Study

Our understanding of the Greek New Testament is based almost entirely on English translations, but how would our understanding of the Greek text change if we read it for what it is: as Greek? With The Lexham Discourse Greek New Testament, we can now get behind the words of the New Testament writers and discover the particular linguistic tasks that inform translation and interpretation.

9

Today

John 17:9–13

Speaker

ἐγὼ

περὶ

Whom or What

Spoken or Written About

αὐτῶν

ἐρωτῶ

I

on behalf of

them

am asking

οὐ

περὶ

Whom or What Spoken

or Written About

τοῦ

κόσμου

ἐρωτῶ

ἀλλὰ

[I am] not

on behalf of

the

world

asking

but

περὶ

Relative

Reference

ὧν

δέδωκάς

Speaker

μοι

on behalf of

those whom

you have given

me

		ὅτι		Receptor, Receptors	σοί		εἰσιν
		because			yours		they are

10

Markers of

Transition

καὶ

Whom or What

Spoken or Written About

τὰ

and

[-]

Speaker

ἐμὰ

πάντα

Receptor,

Receptors

σά

ἐστιν

my [things]

all

yours

are

καὶ

Whom or What Spoken or Written

About

τὰ

Receptor,

Receptors

σὰ

and

[-]

your [things]

Speaker	ἐμά
	[are] mine

καὶ

δεδόξασμαι

ἐν

Whom or

What Spoken or Written

About

αὐτοῖς

and

I have been glorified

in

them

11

Markers of

Transition

καὶ

οὐκέτι

εἰμὶ

ἐν

and

no longer

I am

in

Whom or What Spoken or Written About	τῷ		κόσμῳ
	the		world

καὶ

Whom or What Spoken or Written

About

αὐτοὶ

ἐν

Whom or

What Spoken or Written

and

they

in

About	τῷ		κόσμῳ		εἰσίν
	the		world		are

Speaker

κἀγὼ

πρὸς

Receptor, Receptors

σὲ

ἔρχομαι

and I

to

you

am coming

Πάτερ

ἅγιε

τήρησον

Whom or What Spoken or

Written About

αὐτοὺς

ἐν

Father

Holy

keep

them

in

Whom or What Spoken or	Written About	τῷ		ὀνόματί		Receptor, Receptors	σου				Relative
		[-]		name			your

Reference	ᾧ		δέδωκάς		Speaker	μοι
	which		you have given			to me

ἵνα

ὦσιν

ἓν

καθὼς

Speaker

ἡμεῖς

so that

they may be

one

just as

we [are]

12

ὅτε

ἤμην

μετʼ

Whom or What Spoken or

Written About

αὐτῶν

Speaker

ἐγὼ

when

I was

with

them

I

ἐτήρουν		Whom or What Spoken or Written About	αὐτοὺς		ἐν
kept			them		in

Whom or What Spoken or Written About	τῷ		ὀνόματί		Receptor, Receptors	σου				Relative
	[-]		name			your

Reference	ᾧ		δέδωκάς		Speaker	μοι
	which		you have given			to me

		καὶ		ἐφύλαξα
		and		guarded [them]

καὶ

Whom or What Spoken or Written

About

οὐδεὶς

ἐξ

Whom

or What Spoken or Written

and

none

of

About

αὐτῶν

ἀπώλετο

εἰ

μὴ

Whom or What Spoken or

Written About

ὁ

υἱὸς

them

has perished

except

[-]

the

son

Whom or What Spoken or	Written About	τῆς		ἀπωλείας
		of		destruction

ἵνα

Whom or What Spoken or

Written About

ἡ

γραφὴ

πληρωθῇ

in order that

the

scripture

would be fulfilled

13

νῦν

δὲ

πρὸς

Receptor, Receptors

σὲ

ἔρχομαι

now

and

to

you

I am coming

καὶ

Demonstrative or Deictic

Reference

ταῦτα

λαλῶ

ἐν

Whom or

and

these [things]

I am saying

in

What Spoken or Written	About	τῷ		κόσμῳ
		the		world

ἵνα

ἔχωσιν

Whom or What

Spoken or Written

About

τὴν

χαρὰν

so that

they may have

[-]

joy

Whom or What Spoken or	Written About	τὴν		Speaker	ἐμὴν		πεπληρωμένην		ἐν
		[-]			my		completed		in

Whom or What Spoken or	Written	About	ἑαυτοῖς
			themselves

Runge, S. E. (2008–2014). The Lexham Discourse Greek New Testament (Jn 17:9–13). Lexham Press.

In this solid evangelical commentary on John’s Gospel, a respected Scripture expositor makes clear the flow of the text, engages a small but representative part of the massive secondary literature on John, shows how the Fourth Gospel contributes to biblical and systematic theology, and offers a consistent exposition of John as a evangelistic Gospel.

D. THE PRAYER OF JESUS (17:1–26)

This prayer is not free-standing; it is intimately connected by themes and link-words with the discourse that precedes it (chs. 14–16), as even the first words of 17:1 (‘After Jesus said this …’) intimate. Indeed, there is ample evidence that prayers of one sort or another were frequently connected with ‘farewell discourses’ in the ancient world, both in Jewish and in hellenistic literature (e.g. Gn. 49; Dt. 32–33; Jubilees 22:7–23). What is unique about this prayer rests neither on form nor on literary associations but on him who offers it, and when.

He is the incarnate Son of God, and he is returning to his Father by the route of a desperately shameful and painful death. He prays that the course on which he is embarked will bring glory to his Father, and that his followers, in consequence of his own death and exaltation, will be preserved from evil and for the priceless privilege of seeing Jesus’ glory, all the while imitating in their own relationship the reciprocity of love displayed by the Father and the Son.

In some respects the prayer is a summary of the entire Fourth Gospel to this point. Its principal themes include Jesus’ obedience to his Father, the glorification of his Father through his death/exaltation, the revelation of God in Christ Jesus, the choosing of the disciples out of the world, their mission to the world, their unity modelled on the unity of the Father and the Son, and their final destiny in the presence of the Father and the Son. To cast this summary in the form of a prayer is not only to anticipate Jesus’ being ‘lifted up’ on the cross, but to contribute to the climax of the movement that brings Christ back to God—one of the central themes of the farewell discourse (cf. Dodd, IFG, pp. 419–420).

This is one of the features of John 17 that makes Käsemann’s influential study of it so anomalous. Käsemann not only argues that John’s Christology is profoundly docetic—a view adequately criticized elsewhere—but that John has no theology of the death of Jesus. One is reminded of Martin Kähler’s famous epigram describing Mark’s Gospel: ‘a passion story with a detailed introduction’. H. Thyen not only thinks that the same could be said of John, but argues that from the beginning to the end the Fourth Gospel portrays Jesus’ passion as God’s action in him.

In this light, John 17 is part of the crescendo to which such passages as 1:29, 34; 3:14–15; 6:51–58; 10:11; 11:49–52; 13:8 have been building, a crescendo that is climaxed in chs. 18–20 in the passion and triumph of Jesus the Messiah. The Synoptic Evangelists, especially Luke, mention Jesus’ prayers fairly often (Mt. 14:23; 19:13; 26:36–44; 27:46; Mk. 1:35; 6:46; 14:32–39; 15:34; Lk. 3:21; 5:16; 6:12; 9:18, 28–29; 11:1; 22:41–45; 23:46), but, apart from the so-called ‘Lord’s Prayer’ (Mt. 6:9–13; Lk. 11:2–4–better thought of as the disciples’ prayer, taught by the Lord), only rarely is the content of the prayers reported.

These have to do with his passion: the prayers of Gethsemane and the cross. In the Fourth Gospel, there are two recorded prayers of Jesus in addition to the one before us. The first is at the tomb of Lazarus (11:41–42). Though a prayer, it was constructed with the needs of the people who heard it in mind (‘but I said this for the benefit of the people standing here’, 11:42). Something similar can be said about the prayers in John 12:27–28 and John 17: each is rightly labelled a prayer, but is at once petition, proclamation, even revelation.

The relation of John 17 to the Synoptic reports of Jesus’ anguished praying in Gethsemane is disputed. Fenton (p. 172) points out that the Synoptic descriptions of Jesus’ prayers in Gethsemane (Mt. 26:36–44; Mk. 14:32–39; Lk. 22:41–45) focus on Jesus’ obedience (‘Yet not what I will, but what you will’), and especially on the suffering and personal cost to Jesus. His tears, sweat like drops of blood, and prolonged agonizing all contribute to the portrait.

By contrast, although John 17 maintains the theme of Jesus’ obedience (e.g. v. 4, ‘I have brought you glory on earth by completing the work you gave me to do’), it yields no hint of suffering, personal agony or physical pain. Brown (2. 748) so strongly emphasizes these and other differences that any genuine reconciliation between Gethsemane and John 17 at first glance seems exceedingly difficult. A more sympathetic reading both of the Synoptics and of John suggests several compelling points of connection.

If the prayers of John 12:27–28 (cf. notes) and John 17 are put together, Jesus’ obedience and his suffering coalesce. Psychologically it is altogether convincing that as he approached the cross Jesus should betray both resolution and horror, both filial obedience and personal agony. Both strands are found in John and in the Synoptics. For instance, if Luke records the anguish of Gethsemane (Lk. 22:41–45), he also insists, ‘As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem’ (Lk. 9:51).

The Synoptists, after all, are the ones who report Jesus’ determined ‘not as I will, but as you will’ (Mt. 26:39; Mk. 14:36; Lk. 22:42). Nor is there good reason to think that John 17 is the Evangelist’s theological expansion of the last element of the petition ‘Glorify your name!’ (12:28), or a creative re-creation of the ‘Gethsemane’ prayers placed in a different location. However much the different Evangelists chose to emphasize distinct aspects of our Lord’s prayers, and reported those prayers in their own idiom, it is surely too much to be asked to believe that Jesus prayed only once on his way to the cross.

Did he wait for Gethsemane, as it were, before he got around to the business of prayer, thereby inciting the Evangelists, who were clearly more spiritual than their Master, to manufacture their own prayers and place them on Jesus’ lips at discrete intervals in their narratives? At least from the time of David Chytraeus (1530–1600), John 17 has commonly been referred to as Jesus’ ‘high priestly prayer’. The designation is not unfitting, inasmuch as Jesus prays for others in a distinctly mediatorial way—a priestly task—while he prays for himself with his self-oblation in view (vv. 5, 19).

Even so, sacrificial language is not strong; more importantly, Christians have often thought of Christ’s ‘high priestly ministry’ in terms of his post-ascension intercession (e.g. Rom. 8:34; Heb. 7:25; 1 Jn. 2:1), while this chapter finds Christ praying on the way to the cross. Others have favoured ‘Jesus’ Prayer of Consecration’, the consecration of Jesus to death and glorification, and of the disciples to mission and unity (e.g. Westcott, 2. 238; Hoskyns, p. 494).

On the other hand, the theme of consecration by no means exhausts the prayer’s themes, some of which are better explored under the (admittedly more generic) title adopted here. Of the many outlines that have been proposed for this chapter, the most widely adopted one is as follows: Jesus prays for himself (vv. 1–5), for his disciples (vv. 6–19), and for the church (vv. 20–26). Some prefer to link vv. 6–8 with the first section rather than with the second.

Others divide the last section into two: vv. 20–23, Jesus prays that all believers may be one; vv. 24–26, Jesus prays that all believers may be perfected so as to see Jesus’ glory. Other schemes are still more complicated. The following exposition adapts the outline followed by Schnackenburg (3. 167–169) and Beasley-Murray (pp. 295–296).

Carson, D. A. (1991). The Gospel according to John (pp. 550–553). Inter-Varsity Press; W.B. Eerdmans.

John 17:5-8 (LDGNT) Short Study

Our understanding of the Greek New Testament is based almost entirely on English translations, but how would our understanding of the Greek text change if we read it for what it is: as Greek? With The Lexham Discourse Greek New Testament, we can now get behind the words of the New Testament writers and discover the particular linguistic tasks that inform translation and interpretation.

5

Today

John 17:5–8

Markers of

Transition

καὶ

νῦν

δόξασόν

Speaker

με

Receptor, Receptors

σύ

πάτερ

and

now

glorify

me

you

Father

		παρὰ		Receptor, Receptors	σεαυτῷ
		by the side of			yourself

		Whom or What Spoken or Written	About	τῇ		δόξῃ
				with the		glory

Relative

Reference

ᾗ

εἶχον

πρὸ

Whom or What

Spoken or Written

About

τοῦ

that

I had

before

[-]

Whom	or What Spoken or	Written About	τὸν		κόσμον		εἶναι		παρὰ		Receptor,
			the		world		existed		by the side of

Receptors	σοί
	you

6

Ἐφανέρωσά

Receptor, Receptors

σου

I have revealed

your

Whom or What Spoken or Written About	τὸ		ὄνομα		Whom or What Spoken or Written About	τοῖς
	[-]		name			to the

ἀνθρώποις
men

Relative

Reference

οὓς

ἔδωκάς

Speaker

μοι

ἐκ

Whom or What Spoken or

whom

you gave

me

out of

Written About	τοῦ		κόσμου
	the		world

		Receptor,	Receptors	σοὶ		ἦσαν
				yours		they were

Speaker

κἀμοὶ

Whom or What Spoken or Written

About

αὐτοὺς

ἔδωκας

and

them [to me]

you have given

καὶ

Whom or What Spoken or Written

About

τὸν

λόγον

Receptor,

Receptors

σου

and

[-]

word

your

τετήρηκαν
they have kept

7

νῦν

ἔγνωκαν

now

they understand

ὅτι

πάντα

ὅσα

δέδωκάς

Speaker

μοι

παρὰ

Receptor, Receptors

σοῦ

that

all [the things]

that

you have given

me

from

you

εἰσιν
are

8

ὅτι

Whom or What Spoken or Written

About

τὰ

ῥήματα

Relative Reference

because

the

words

ἃ

ἔδωκάς

Speaker

μοι

δέδωκα

Whom or What Spoken or Written About

αὐτοῖς

that

you gave

to me

I have given

to them

καὶ

Whom or What Spoken or Written

About

αὐτοὶ

ἔλαβον

καὶ

ἔγνωσαν

ἀληθῶς

and

they

received [them]

and

know

truly

		ὅτι		παρὰ		Receptor, Receptors	σοῦ		ἐξῆλθον
		that		from			you		I have come

		καὶ		ἐπίστευσαν
		and		they have believed

		ὅτι		Receptor, Receptors	σύ		Speaker	με		ἀπέστειλας
		that			you			me		have sent

Runge, S. E. (2008–2014). The Lexham Discourse Greek New Testament (Jn 17:5–8). Lexham Press.

Among the Gospels, John’s is unique. It has a structure with long conversations and extended debates, and much of its content is not found elsewhere. Jesus’ relationship to the Father and his teaching on the Holy Spirit are given special prominence. Ultimately, faith, believing in Jesus, is at the centre- with signs highlighted to provoke faith, and stories of those who responded to Jesus as examples of faith.

5. Coming now to the end of this work, Jesus prayed, And now, Father, glorify me in your presence with the glory I had with you before the world began. The work of revealing the Father through his life and ministry had come to an end. The final act of revelation would take place through his death and exaltation, and this would also be the means of his return to the Father and to the glory he had with the Father before the world began. In the Prologue Jesus is introduced as the Word who ‘was with God in the beginning’ (1:2), and he prayed now to be restored to that place and the glory attaching to it, a prayer that would most certainly be answered.

ii. Jesus prays for his disciples (17:6–19)

In this section of the prayer Jesus speaks about those whom the Father gave him, and prays for their protection as they remain in the world when he returns to the Father.

6–8. Jesus spoke of his ministry to his disciples: I have revealed you to those whom you gave me out of the world. Jesus, the only one who has ever seen God (1:18), made him known to his disciples through his words and actions (2:11; 8:38; 15:15) and his person (14:7–11). Jesus described the disciples as those ‘you gave me out of the world’. Once they, like everyone else, were part of the world, but were chosen out of the world by God.

Of these chosen ones, Jesus said, They were yours; you gave them to me and they have obeyed your word. They belonged to the Father because he chose them, but he entrusted them to the Son so that he might convey his word to them. They showed they belonged to God by obeying that word. As a result, Jesus said, Now they know that everything you have given me comes from you.

For I gave them the words you gave me and they accepted them. The words Jesus spoke were the words his Father gave him to speak (cf. 7:16–17; 8:28, 38, 40; 12:49–50). His disciples accepted these words, and so distinguished themselves from those of the world who disputed Jesus’ claim to speak the words of God, saying instead that Jesus was demon-possessed (7:20; 8:48–49, 52; 10:20).

Jesus then said of his disciples, They knew with certainty that I came from you, and they believed that you sent me. Their faith was certainly not exemplary, as subsequent events reveal, but they did believe in Jesus and accepted the revelation he brought. This was enough to show that they belonged to God

Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, pp. 335–336). InterVarsity Press.

Cross References

John 17:23–18:9 | I in them and you in me—that they may be completely one, so that the world will know that you sent me, and you have loved them just as you have loved me. “Father, I want those you have given me to be with me where I am, so that they can see my glory that you gave me because you loved me before the creation of the world. Righteous Father, even if the world does not know you, I know you, and these men know that you sent me. I made known your name to them, and I will continue to make it known, so that the love you have loved me with may be in them, and I may be in them.” When he had said these things, Jesus went out with his disciples across the Kidron Valley. There was an orchard there, and he and his disciples went into it. (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times with his disciples.)So Judas obtained a squad of soldiers and some officers of the chief priests and Pharisees. They came to the orchard with lanterns and torches and weapons. Then Jesus, because he knew everything that was going to happen to him, came and asked them, “Who are you looking for?”They replied, “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.)So when Jesus said to them, “I am he,” they retreated and fell to the ground.Then Jesus asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.” Jesus replied, “I told you that I am he. If you are looking for me, let these men go.”He said this to fulfill the word he had spoken, “I have not lost a single one of those whom you gave me.”

John 1:1–2 | In the beginning was the Word, and the Word was with God, and the Word was fully God.The Word was with God in the beginning.

John 17:14–16 | I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world.I am not asking you to take them out of the world, but that you keep them safe from the evil one.They do not belong to the world just as I do not belong to the world.

John 8:58 | Jesus said to them, “I tell you the solemn truth, before Abraham came into existence, I am!”

John 16:27 | For the Father himself loves you, because you have loved me and have believed that I came from God.

Biblical Studies Press. (2005). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Jn 17:24). Biblical Studies Press.

Verse of the Day Luke 22:32

This commentary series is established on the presupposition that the theological character of the New Testament documents calls for exegesis that is sensitive to theological themes as well as to the details of the historical, linguistic, and textual context.

(32) But the power of Satan (who has in any case to seek permission from God to sieve the disciples) is limited; over against him stands Jesus with the power of his intercession. The δέ contrasts Jesus and Satan (Dietrich, 124) rather than the rest of the disciples and Peter (Klein, 63). Nevertheless, there is a contrast between the disciples and Peter; the latter is singled out for special intercession by Jesus, but with the ultimate purpose that he may strengthen them. For δέομαι, cf. 5:12; although the word is a favourite of Luke, it expresses an essential thought in the saying (Schürmann, op. cit., 105). W. Foerster, TDNT VII, 156f., regards Jesus as acting as intercessor for the disciples over against the accusations of Satan (cf. Michael in Rev. 12:7–12); although this allusion is denied by Ott, 75–81, it is a probable one.

But although these roles are associated with the last judgment, here the reference is to the present time, and to the continual opposition of Satan to the people of God. περί can mean ‘in the interests of’ (cf. 6:28 diff. Mt.; Acts 8:15; 12:5). σοῦ limits the interest of Jesus to Peter who is to be the means by which the other disciples will be strengthened. (This at least is true for the present form of the saying; if v. 32b is secondary, the original saying may have lacked this thought.) ἵνα expresses both the purpose and content of prayer, and is not Lucan (Schürmann, op. cit., 106).

The verb ἐκλείπω (16:9; 23:45; Heb. 1:12**) has the force ‘to disappear’. Although Klein, 63f., claims that the effect of the prayer is that Satan will have no success with Peter, it is more probable that Luke understood it rightly as being that Satan would not be able totally to destroy Peter’s faith; the process of sifting would not lead to its intended end (cf. Danker, 224; Finegan, Überlieferung 15 n. 2).

The nuance is important, since Bultmann, 288, and Klein, ibid., have argued that the saying precludes the denial by Peter and represents a different tradition which did not know of the denial. But the story of the denial—with Peter’s tears of remorse—is perfectly compatible with the tradition here, especially since it is admitted that Satan’s request has been granted.

The aorist ἐκλίπῃ is replaced by the present ἐκλείπῃ in A Γ Δ pl; TR; Diglot; it is arguable that scribes substituted aorists for Hellenistic presents, but the MS evidence is weak. πίστις appears to have the sense of ‘faithfulness’ (‘confessional fidelity’, E. Fuchs, TDNT VII, 292); cf. 18:8. Bultmann, 288 (cf. Ott, 81), argues that in view of ἐπιστρέψας we should expect the meaning ‘faith’, in the sense of Christian faith which may be lost by apostasy and regained by conversion; if so, ἐπιστρέψας is a Lucan addition which has misunderstood the original meaning of the saying. Schürmann, op. cit., 112, likewise finds the idea of ‘faith’ present (especially in view of the use of ἐκλείπω), and thinks that the word may be due to Lucan redaction. But the case for understanding πίστις as meaning anything other than fidelity (even for Luke) is weak, and the concept is best understood as in 18:8; Acts 14:22; 16:5.

If Jesus prays for Peter, an obligation also rests upon him (καὶ σύ). ποτε, used indefinitely, is found here only in the Gospels, and, since it has no Aramaic equivalent (Jeremias, Parables, 216 n. 39), it may be a Lucan addition. ἐπιστρέφω (1:16; et al.) can be used transitively (‘to convert’, 1:16f.; so here Zahn, 683), or intransitively (‘to be converted’, Acts 3:19; et al.; so here Plummer, 504; Schürmann, op. cit., 109; Ott, 79 n. 26). Jeremias, ibid., suggests that it is a Semitism for ‘again’ with the following verb (cf. his interpretation of στρέφω in Mt. 18:3), but this is not very likely.

Behind the text we may trace the influence of 2 Sa. 15:20 LXX, which suggests that the intransitive use is present, not in the technical sense of Christian conversion, but in the sense of return to a former state (cf. G. Bertram, TDNT VII, 727). στηρίζω, ‘to strengthen’ (9:51; 16:26; Acts 18:23), is used elsewhere in the NT of strengthening Christians in their faith amid persecution and temptation (1 Thes. 3:2, 13; 1 Pet. 5:10; et al.; G. Harder, TDNT VII, 653–657); cf. Luke’s use of ἐπιστηρίζω, Acts 14:22; 15:32, 41; the variant στήριξον (D Γ Δ al; TR: Diglot) for στήρισον is weakly attested. ἀδελφοί as a term for the other disciples may be used under the influence of 2 Sa. 15:20, but is also to be associated with the Christian use of the term, Acts 1:15f.; et al. Dietrich, 173f., goes so far as to link the two passages by suggesting that Peter’s activity of ‘strengthening’ the brothers lay in his filling up the empty place in the Twelve caused by the defection of Judas; this is very speculative.

The saying in any case presupposes defection on the part of the other disciples, and this makes it unlikely that the whole of v. 32b is a Lucan addition to harmonise vs. 31–32a with the denial tradition, since the latter (as recorded by Luke) does not refer to the defection of the other disciples. There is more reason to suspect the originality of ἐπιστρέψας, but in any case the denial of Peter is forecast in the earlier part of the saying.

Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (pp. 821–822). Paternoster Press.