We find in the prayer a wholly new concept too, namely, Perdition. This is its only reference in the gospel and is mentioned only in one other place in the Johannine corpus, namely the Apocalypse or the Revelation of John. The word 'perdition' here specifically refers to Judas Iscariot and means 'damnation'. It is not clear whether perdition is a place or a state of inner being; since the term is also used by Paul to describe Satan it could refer to either. However, it is my personal view that it refers only to a spiritual condition and not to a literal Purgatory though it is impossible to prove either contention on the scant material available to us. As with the Trinity doctrine, the concept of a place for the wicked must have evolved from the diea of perdition and of hell, to counter the Paradise spoken of elsewhere. I assume Paradise to be both a place and a spiritual condition in the light of the account of Calvary in the synoptic gospels.

Yah'shua (Jesus), in talking to His Father, confirms that it is more important to live this life than it is to escape it and so enter into Paradise. The idea that the world exists to mature Christ's followers spiritually is amply testified to for Christ prays that they may remain on the earth and not be tempted by the evil one. They are to be consecrated as Yah'shua (Jesus) is consecrated. Here we find Christ comparing Himself to the High Priest offering the sacrifice of the Paschal (Passover) Lamb; so too are the disciples to become Paschal Lambs, shedding their blood as a testimony against the ungodly and as a testimony of the Word. Thus Christ effects a link between the Old and the New Testaments in His prayer.

Finally, Yah'shua (Jesus) prays not only for His followers there and then but also for those who will yet be converted to show that His work is ongoing and not in need of His physical presence. Thus the work of the Paraclete (Comforter, Counsellor) is emphasised indirectly. He prays for unity (oneness, echad) amongst the Elect as He and His Father are One (Echad) -- one in purpose and mind. Here again the duality of the Godhead is emphasised but not in the Trinitarian sense; Yahweh and Yah'shua (Jesus) are one in mind and not of substance, i.e. they are not two different manifestations of the same Being, no more than the disciples are manifestations of a single person. The Father and the Son are as distinct as the disciples are; the unity hereof spoken is one of purpose, mind, and doctrine, and not of being or substance. We therefore find John in stark opposition to the whole Trinitarian idea which was to later evolve in the Catholic Church under the influence of neo-Platonism and continued in the Protestant Reformation.

Thus we find the High Priestly prayer of Yah'shua (Jesus) containing numerous religious ideas. The all-embracing concept is in the idea of love, or charity, which permeates not only the whole prayer but the Gospel as a whole. It is a testimony of divine love which sheds itself abroad in the hearts of the believers.