1). Name some things Jesus prayed for concerning His disciples.
Jesus prayed that His disciples would walk in faith, and that faith fail them not; He prayed for their strength, and that they would strengthen their brothers, He prayed that their eyes would be open to know God more clearly, and that they would know Him more too; He prayed to the Father to send them the Holy Ghost to guide and teach them, prayed they see the glory of God, follow the Word of God, be united in the love of God, experience the joy of God, and most of all, He prayed they would go out and spread the Gospel about Him.
2). What is the difference between “The Lord’s Prayer” and “The High Priest’s Prayer.”
The Lord’s Prayer……..
This model of prayer is given in two forms (Mt 6:9-13; Lk 11:2-4). The differences of form show that exactness of similarity in words is not essential. The prayer includes adoration, supplication for the Kingdom, for personal needs, for forgiveness, for deliverance from temptation and the ascription of glory. It is at once individual and universal; it sets the recognition of divine things first, and yet clearly asserts the ethical and social relations of life.
The High Priest’s Prayer…..
This prayer (John 17) is the special prayer of the Lord, and may be regarded as the sole example furnished by the evangelists of our Lord’s method of prayer. The thanksgiving in Matthew 11:25 is the only other instance of any extent in the report of the prayers of Jesus, but even that is brief compared to what is here furnished. The fullness of this prayer clearly shows that it was uttered in the hearing of the disciples. Their relation to it is remarkable. Auditors, they yet could not share in it. At the same time, it was a profound revelation to them both of the relation of the Master to God, and the character of the work which He had come to perform, and the part which they were to take in it. John gives us no hint as to the place in which it was spoken; 14:31 indicates a departure from the upper room. But apparently the prayer was offered where the discourses of John 15 and 16 were delivered. It has been suggested by Westcott that some spot in the temple courts was the scene of John 15; 16 and 17. It has been generally supposed that the ornament of the Golden Vine would naturally suggest the figure of the Vine and Branches which our Lord employs. John 18:1 shows that the prayer was offered before the Lord and His disciples had passed over the brook Kidron. The determination of the exact spot is certainly impossible, except the probability that the words were spoken in the vicinity of the temple. The first part of the prayer (John 17:1-5) is an expression of profound communion between the Son and the Father, and the prayer that the Father should glorify the Son, but with the supreme end of the Father’s own glory. The absolutely unique character of Christ’s relation to God is the calm assertion of John 17:4. Its consciousness of completeness in the work which He had received from God, impossible for the children of men, marks the supreme nature of the Son of God. In the second part of the prayer (John 17:6-19), our Lord prays for His disciples, to whom He has revealed Himself and His relation to God (John 17:7, 8). He prays that they may be kept by the Father, and for their unity. Their separation from the world is declared (John 17:14), and our Lord prays that they may be kept from the evil that is in the world, which is alien from them as it is from Him. In the third portion of the prayer Christ’s relation to His ultimate followers is referred to. Their unity is sought, not an external unity, but the deep, spiritual unity found by the indwelling of Christ in them and God in Christ. The prayer closes by the declaration that Christ’s knowledge of the Father is revealed to His people, and the end and crown of all is to be the indwelling of God’s love in man by the dwelling of Christ in him. This prayer is unique, not merely among the prayers of our Lord, but also among the prayers of humanity. While it is distinctly a petition, it is at the same time a communion. In one or two places our Lord expresses His will, thus setting Himself upon a level with God. The fact of this prayer of triumph in which every petition is virtually a declaration of the absolute certainty of its realization, immediately preceding the prayer of Gethsemane, is both difficult and suggestive. The anomaly is a powerful argument for the historic reality. The explanation of these contrasted moods is to be found in the depth of our Lord’s nature, and especially in the complete consistency of His dual nature with the spheres to which each nature belongs. He is most divine; He is most human. In the fullness of the reach of the prayer and its calm confidence, the believer may find a ceaseless and inexhaustible source of comfort and encouragement. Attention might be called to the remarkable forecast of the history and experience of the church which the prayer furnishes.
3). Explain John chapter seventeen (17) in details.
Question number two will explain that more clearly as to it being a prayer of Jesus.
4). To the best of your knowledge explain the Lord’s Prayer.
The Lord’s prayer is a covenant or agreement that we are making with our God. We are asking to be blessed with God’s heavenly will and to have our needs met. We ask for forgiveness, guidance and the power to carry out our calling. In exchange, we promise to play a part in bringing God’s heaven to Earth, to forgive as God forgives, to seek out and follow God’s guidance, and use God’s unlimited power for God’s glory that we too may live in God’s Kingdom forever.