21 that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me.
*Minor differences ignored. Grouped by changes, with first version listed as example.
That all may be one. He again lays down the end of our happiness as consisting in unity, and justly; for the ruin of the human race is, that, having been alienated from God, it is also broken and scattered in itself. The restoration of it, therefore, on the contrary, consists in its being properly united in one body, as Paul declares the perfection of the Church to consist in believers being joined together in one spirit and says that apostles, prophets, evangelists, and pastors, were given, that they might edify and restore the body of Christ, till it came to the unity of faith; and therefore he exhorts believers to grow into Christ, who is the Head, from whom the whole body joined together, and connected by every bond of supply, according to the operation in the measure of every part, maketh increase of it to edifcation, (Ephesians 4:3, 11-16.) Wherefore, whenever Christ speaks about unity, let us remember how basely and shockingly, when separated from him, the world is scattered; and, next, let us learn that the commencement of a blessed life is, that we be all governed, and that we all live, by the Spirit of Christ alone. Again, it ought to be understood, that, in every instance in which Christ declares, in this chapter, that he is one with the Father, he does not speak simply of his Divine essence, but that he is called one as regards his mediatorial office, and in so far as he is our Head. Many of the fathers, no doubt, interpreted these words as meaning, absolutely, that Christ is one with the Father, because he is the eternal God. But their dispute with the Arians led them to seize on detached passages, and to torture them out of their natural meaning, in order to employ them against their antagonists. [1] Now, Christ's design was widely different from that of raising our minds to a mere speculation about his hidden Divinity; for he reasons from the end, by showing that we ought to be one, otherwise the unity which he has with the Father would be fruitless and unavailing. To comprehend aright what was intended by saying, that Christ and the Father are one, we must take care not to deprive Christ of his office as Mediator, but must rather view him as he is the Head of the Church, and unite him with his members. Thus will the chain of thought be preserved, that, in order to prevent the unity of the Son with the Father from being fruitless and unavailing, the power of that unity must be diffused through the whole body of believers. Hence, too, we infer that we are one with the Son of God; [2] not because he conveys his substance to us, but because, by the power of his Spirit, he imparts to us his life and all the blessings which he has received from the Father. That the world may believe. Some explain the word world to mean the elect, who, at that time, were still dispersed; but since the word world, throughout the whole of this chapter, denotes the reprobate, I am more inclined to adopt a different opinion. It happens that, immediately afterwards, he draws a distinction between all his people and the same world which he now mentions. The verb, to believe, has been inaccurately used by the Evangelist for the verb, to know; that is, when unbelievers, convinced by their own experience, perceive the heavenly and Divine glory of Christ. The consequence is, that, believing, they do not believe, because this conviction does not penetrate into the inward feeling of the heart. And it is a just vengeance of God, that the splendor of Divine glory dazzles the eyes of the reprobate because they do not deserve to have a clear and pure view of it. He afterwards uses the verb, to know in the same sense.
1 - "Et les ont tirees hors dc leur simple sens pour s'en servir contre les adversaires."
2 - "Avec le Fils de Dieu."
That they all may be one - This prayer was literally answered to the first believers, who were all of one heart and of one soul: Acts 4:32. And why is it that believers are not in the same spirit now? Because they neither attend to the example nor to the truth of Christ.
That the world may believe - are have already seen that the word, κοσμος, world, is used in several parts of this last discourse of our Lord to signify the Jewish people only.
Christ will have all his members to be one in spirit - one in rights and privileges, and one in the blessedness of the future world.
That they all may be one,.... Among themselves. This may regard their unity in faith, and in the knowledge of Christ; for there is but one faith which all truly experienced souls agree in: they are converted by the same Spirit, and have the same work of grace wrought in them; and though they have not the same degree of light, and measure of spiritual knowledge, yet they agree in the main point of the Gospel, salvation alone by the Lord Jesus Christ; and such an agreement in the doctrine of faith, and the grand articles of it, respecting the person and offices of Christ, is absolutely necessary to their comfortably walking together in church fellowship, and the more honourable carrying on the worship of God together; and which will be more manifest in the latter day, when saints shall see eye to eye: likewise an unity in affection may be here designed, a being knit together in love to each other; which is the bond of perfectness, the evidence of regeneration, the badge of the Christian profession, the beauty of church communion, and the barrier and security from the common enemy; and without which, social worship and mutual service will be either neglected or coldly performed. Moreover, this petition may have respect to the gathering together all the saints at the last day, as one body united together in faith and love; as one general assembly and church of the firstborn; as one fold of which Christ is the head, Saviour, and shepherd:
as thou, Father, art in me, and I in thee. There is a mutual in being of the Father and the Son, who are one in nature and essence, in power and will, and in understanding and affection; which union, though it infinitely transcends any kind of union among men, or that can be conceived of by men, yet is the exemplar of the saints' union one with another, and to the divine persons; and which must be understood not of an equality, but a likeness:
that they also may be one in us: there is an union of all the elect to God and Christ, which is already complete, and not to be prayed for; they are all loved by God with an everlasting love, by which they are inseparably one with him; they are all chosen in Christ, as members in their head, and are federally united to him, as their Mediator, surety, and representative; in consequence of which he has assumed their nature, stood in their place and stead, and brought them nigh to God. There is a manifestation of union in conversion, when persons openly appear to be in Christ; and as a fruit and effect of everlasting love, are with loving kindness drawn unto him; and which will be more gloriously seen, when all the elect shall be brought in, and God shall be all in all, and is what Christ here prays for:
that the world may believe that thou hast sent me; either the rest of God's chosen people in the world, not yet called; or rather the wicked and reprobate part of the world, particularly Jews and Deists: they shall see the concord and agreement of the saints in doctrine, worship, and affection in the latter day; and when all the elect shall be gathered together, and not only their union to each other, but to the divine persons, shall clearly appear; they will then believe, ant be obliged to own, that Jesus is the true Messiah, was sent of God, and is no imposter.
that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us--The indwelling Spirit of the Father and the Son is the one perfect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associates Himself with the Father, but says I in THEM and THEY in US).
that the world may believe that thou hast sent me--sentest me. So the grand impression upon the world at large, that the mission of Christ is divine, is to be made by the unity of His disciples. Of course, then, it must be something that shall be visible or perceptible to the world. What is it, then? Not certainly a merely formal, mechanical unity of ecclesiastical machinery. For as that may, and to a large extent does, exist in both the Western and Eastern churches, with little of the Spirit of Christ, yea much, much with which the Spirit of Christ cannot dwell so instead of convincing the world beyond its own pale of the divinity of the Gospel, it generates infidelity to a large extent within its own bosom. But the Spirit of Christ, illuminating, transforming, and reigning in the hearts of the genuine disciples of Christ, drawing them to each other as members of one family, and prompting them to loving co-operation for the good of the world--this is what, when sufficiently glowing and extended, shall force conviction upon the world that Christianity is divine. Doubtless, the more that differences among Christians disappear--the more they can agree even in minor matters--the impression upon the world may be expected to be greater. But it is not dependent upon this; for living and loving oneness in Christ is sometimes more touchingly seen even amidst and in spite of minor differences, than where no such differences exist to try the strength of their deeper unity. Yet till this living brotherhood in Christ shall show itself strong enough to destroy the sectarianism, selfishness, carnality, and apathy that eat out the heart of Christianity in all the visible sections of it, in vain shall we expect the world to be overawed by it. It is when "the Spirit shall be poured upon us from on high," as a Spirit of truth and love, and upon all parts of the Christian territory alike, melting down differences and heart burnings, kindling astonishment and shame at past unfruitfulness, drawing forth longings of catholic affection, and yearnings over a world lying in wickedness, embodying themselves in palpable forms and active measures--it is then that we may expect the effect here announced to be produced, and then it will be irresistible. Should not Christians ponder these things? Should not the same mind be in them which was also in Christ Jesus about this matter? Should not His prayer be theirs?
That they all may be one; . . . that they may be one in us. This is a prayer for the unity of the saints. The Lord all through this discourse has shown the intimate union between the Father and himself. The Father is in him and he in the Father, all that is the Father's is his, and his is the Father's. They have no separate will, kingdom, or interests. Such a union is demanded among the disciples of Christ. Such union is impossible while they are divided into various denominations, with separate work, property and interests, separate churches, colleges, papers and missions. Denominationalism is utterly opposed to this prayer, and every apologist for it is disloyal to the spirit of the prayer. Nor is it fulfilled in any church where there are factions, where "all are not perfectly joined together, of the same mind and the same judgment." If Christ abides in the heart, the one life will draw all who have Christ formed within them into one family. This unity is needful, and for it the Lord prays, That the world may believe that thou hast sent me. It must be a union that the world can see and recognize. It is therefore an organic union, one Body as there is one Lord. There is no other source of skepticism so fruitful as church quarrels and sectarian divisions.
As thou art in me - This also is to be understood in a way of similitude, and not of sameness or equality. That the world may believe - Here Christ prays for the world. Observe the sum of his whole prayer, Receive me into thy own and my glory; Let my apostles share therein; And all other believers: And let all the world believe.
*More commentary available at chapter level.