THE ONENESS OF THE DIVINE FAMILY.
“I pray for
them...which thou hast given me; for they are thine. And all mine are thine, and
thine are mine; and I am glorified in them.” Jno. 17:9,10.
THERE is a
touching pathos in this prayer of our Lord for his disciples as he was about to
leave them, which draws us very near to his loving heart; especially when he
adds, “Neither pray I for these alone [then present with him], but for them
also which shall believe on me through their word; that they all may be one, as
thou, Father, art in me, and I in thee, that they also may be one in us, that
the world may believe that thou hast sent me. And the glory which thou gavest
me I have given them, that they may be one, even as we are one-I in them and
thou in me, that they may be made perfect in one, and that the world may know
that thou hast sent me and hast loved them as thou hast loved me.”-Verses
20-23.
As we come to consider this beautiful expression
of the Lord’s sentiments with reference to the Church, we catch a glimpse of
the glory of the blessed oneness of the divine family. It is a oneness of
purpose, a oneness of confidence, a oneness of sympathy, a oneness of love a
oneness of honor, and a oneness of mutual possession. This oneness our Lord
described as already existing between himself and the Father, but so far as his
disciples are concerned it was and still is only prospective; and its full
accomplishment is the ideal goal toward which we are taught to aspire.
But let us study this exemplified oneness more closely that we may
be enabled the more fully to enter into it. In the first place we notice that
the one purpose which is common to both the Father and the Son is the Father’s
purpose, which was gradually revealed to the Son in due time and order, whose
it also became by adoption. Since Jesus himself said, “Of that day and hour
knoweth no man; no, not the angels which are in heaven, neither the Son, but
the Father” only (Mark 13:32), it is manifest that the revelation of that plan
to him was a gradual one; and that he was led into the knowledge of its various
features as they became due to be worked out through his instrumentality. Thus
he was allowed to grow in knowledge; and thus, too, he was spared the
sad spectacle of subsequent trouble which also lay along the pathway of the
divine plan. Thus, while he joyfully worked out the grand plan of creation
(John 1:3; Prov. 8:22-31), he probably knew nothing of God’s purpose for the subsequent
permission of evil and the necessity for the great work of redemption. Before
he came to that test of faith in God his confidence in his almighty power,
wisdom and love had been firmly established by the experiences of the past. For
centuries he had seen his mighty works, marked his wondrous wisdom and
experienced his tender love. Could he doubt him, then, when another feature of
his plan made manifest the great work of redemption and restitution, and gave
to him the privilege of undertaking this work also, for the joy that the Father
set before him? No; doubtless he did not at first realize the depths of
humiliation and sorrow through which he must pass; but, step by step, along the
painful way of humiliation and suffering, his faith in the Father, founded upon
his previous experimental knowledge, sustained him, as it is written-“By his
knowledge shall my righteous servant justify many.”-Isa. 53:11.
We next notice between the Father and the Son a beautiful oneness of
confidence. The Son trusted the Father fully-at first, because it was easy and
natural. Created in the likeness of God, trust in the Being who brought him
into existence was spontaneous, and experience served but to develop and
establish it. And the Father trusted the Son fully-first, because he
recognized in him the inherent principles of righteousness and truth and filial
loyalty which he himself had given him; and, as the course of time and
experience developed and the more firmly established his Son in righteousness,
his confidence in him became firmly established. And so strong was the
Father’s confidence in the subsequent fidelity of his beloved Son, that he did
not hesitate to declare the results of his faithfulness thousands of years
before he even began the work of redemption. He even declared all the special
features of the work, by the mouth of his holy prophets at various intervals
for four thousand years before he began the work. And still he declares that
the work shall in due time be gloriously accomplished. How wonderful and how
beautiful is this mutual confidence!
We further notice a oneness of sympathy between the Father and the Son.
The Son glories in the Father’s plan, saying, “I delight to do thy will,
O my God.” He delighted in it because he discovered therein the worthy
features of his Father’s glorious character; and though his faith may have been
temporarily tested by the permission of evil, his knowledge of God’s character
and resources, and of the depth of his wisdom did not permit him to doubt, but
held him still in loving trust in his infinite goodness and grace, and,
therefore, in readiness to acquiesce fully in the measures proposed for the
final triumph of righteousness and truth.
And the Father was likewise in loving sympathy with the Son, not
permitting him to be tried above what he was able to bear; and not leaving him
to bear any trial alone, but always granting him the light of his countenance
and a joyful sense of admiring approval (John 11:42; Matt. 3:17), except when,
for our sakes, he permitted him for a moment to feel that he was forsaken;
when, in the anguish of his soul, he cried out at this unusual experience, “My
God, my God, why hast thou forsaken me?”
Now, mark the oneness of love manifested. In every act we have already noted
we have seen it expressed. It was mutual love that delighted to manifest and
express mutual confidence, that gloried in the same loving and benevolent
purposes, that sympathized fully with each other’s thoughts and feelings, and
that delighted in the close and blessed relationship of Father and Son. The
Father did not treat the Son as a servant and hide his purposes from him; but
delighted to take him into his confidence in so far as his wisdom and prudence
dictated-i.e., as the truth became meat in due season to him. And, in
turn, the Son did not serve the Father as a hireling, but as a son with a
common interest. The Father declared, “This is my beloved Son;” and the Son
said, “I delight to do thy will.”
How blessed the fellowship! It was a fellowship of joy and a fellowship
of suffering-of joy in a common anticipation of the future glory; and of
suffering in mutual participation of the preliminary trials to secure that
end. The Son suffered in his humiliation and his dying agony; and the Father
suffered in giving his only begotten Son-an intensity of suffering which the
loving, yearning hearts of devoted parents can best imagine and appreciate.
There was further a recognized oneness of possessions clearly expressed by
our Lord, who declared, “All things that the Father hath are mine.” (John
16:15.) And the Apostle says, God hath appointed the Son the “heir of all
things,” and hath “set him at his own right hand in the heavenly places, far
above all principality and power and might and dominion, and every name that is
named, not only in this world, but also in that which is to come.”-Heb. 1:1,2;
Eph. 1:20,21.
And, lastly, we notice a oneness of honor. In honor each seems to prefer
the other. The Father says: Let all men honor the Son, even as they honor the
Father. (John 5:23.) God has made him the brightness of his glory and the
express image of his person, and exalted him to his own right hand, to the
chief seat of power in his kingdom, giving him all power in heaven and in
earth.-Heb. 1:2,3; Matt. 28:18.
In the work of creation he has set him forth in great prominence and
glory, saying, “Without him was not anything made that was made.” In the work
of redemption and restitution God has set him forth so prominently that his
name is the theme on every tongue, almost to the eclipse of the Father’s own
glory, who of necessity is himself greater than the Son (1 Cor. 15:27), and to
whom the glory pre-eminently belongs, as the Son also declares, saying, “My
Father is greater than I;” and again, “I can of mine own self do nothing;” “the
Father that dwelleth in me, he doeth the works.”-John 5:30; 14:10,28.
The Son’s corresponding anxiety to glorify the Father is most marked in
the instance when, realizing that he was approaching the dreadful hour of his
dying agony he exclaimed, “Now is my soul troubled; and what shall I say?
Father, save me from this hour? But for this cause came I unto this hour.
Father, glorify thy name”-even at this cost to me. (John 12:27,28.) Again we
hear him say, “Father, the hour is come; glorify thy Son, that thy Son also may
glorify thee.” (John 17:1.) And when the great work of redemption and
restitution is accomplished, we see him delivering up the Kingdom to God, the
Father, and subjecting himself to his further direction, that Jehovah himself
may be universally recognized as all in all. (1 Cor. 15:24,28.) And we, like
him, may surely trust that his purposes for the ages to follow will but the
further express and emphasize the same lines of his glorious character-his
justice, his wisdom, his love and his power.
Glorious oneness! who could suggest an improvement to its wondrous beauty
and completeness? But the wonder and joy increase when we learn that it is
also our privilege to come into this same blessed oneness with God.
What! we inquire-the very same oneness as above described? Yes; undoubtedly it
is our privilege to enter into the very same relationship and privileges and
blessings. To this end consider the exceeding great and precious promises and
see that it is ours to have the same oneness with God-of purpose, of
confidence, of sympathy, of love, of honor and of possession.
The same plan of God is presented to and adopted by us, and we also are
invited to become coworkers with God in carrying it out (2 Cor. 6:1); and in so
doing we are counted in with Christ Jesus as filling up the measure of the
sufferings of the anointed body necessary to the accomplishment of that plan.
Our heavenly Father also similarly manifests his confidence in us-in the
loyalty of our hearts toward him and in the sincerity of our consecration to
him-even though he recognizes our inherent weaknesses and our inability to
carry out fully our own determinations. But, notwithstanding this, so great is
his confidence in our sincerity and integrity of heart, that, on our profession
of faith and consecration, he fully accepts us as his sons and heirs,
supplementing our weaknesses and shortcomings with the all-sufficient merit of
our Redeemer, in whom we humbly trust. And not only so, but as sons, honored
and beloved, he makes known to us, also, his secret counsels, which others
cannot know (Matt. 13:11), and invites us to confide in him as children, and to
speak to him freely of all that concerns us, in full assurance of his loving
interest, even in our smallest affairs. (Psa. 103:13,14.) And then he commits a
portion of his great work to us. He gives us certain talents, certain portions
of his goods, and tells us to invest them for him according to our best
judgment as to the profitableness of the results, not dictating all the
minutiae of the management as to hireling servants, but merely submitting to us
the general principles which should govern us. Thus, for instance, he gives us
his plan as to the work in hand, with such general directions as, not to cast
our pearls before swine; to be wise as serpents and harmless as doves; to give
meat in due season; to do good to all men as we have opportunity,
but especially to the household of faith; and to observe the times and seasons,
and the character of the work in each-seed-sowing in the spring, and reaping in
the harvest time; etc., etc. Thus with general directions he sends us
forth-not like machines, to do a monotonous treadmill service, but as
intelligent beings, to use our brains as well as our hands and feet. So he
counsels us to “study” to show ourselves workmen approved, and to consider
and think, and not to be “as the horse, or as the mule, which have no
understanding, whose mouth must be held in with bit and bridle.” (Psa. 32:9.)
Then, according to our zeal and faithfulness, not only in the use of our hands,
but also of our brains, in the Lord’s service, his confidence in us increases
and we are entrusted with more and more of his goods and given a corresponding
sense of our heavenly Father’s approval. And the mutual confidence and
fellowship of purpose and work, draw our hearts closer and closer to the heart
of the Eternal, and the joyful realization of sonship and mutual interest and
confidence and sympathy fills our hearts.
We are also assured of the same love from our heavenly Father which he
exercises toward our Lord Jesus. The statement seems almost startling; but
yet, hearken to our Lord’s prayer-“I pray for them ...that they may be
one...that they may be made perfect in one...that the world may know that thou
hast...loved them as thou hast loved me.” (John 17:20-23.) In amazement we inquire, How can this be? Our Lord Jesus
was always in perfect harmony with the Father; a son who gloriously reflected
his likeness; but it has not been so with us: we were sinners and had nothing
in us worthy of love. Yes, but we have been washed and cleansed, and, however
imperfect our earthen vessels may still be, our hearts are perfect in his sight
who is able to read the heart. And, as he sees us with a perfect heart-a
perfect purpose and intention-striving to overcome the weaknesses and
disabilities of our imperfect flesh, and with painful, yet determined, effort
to do his will, and humbly trusting in the provisions which he has made for our
redemption from the fall, God recognizes in us that which is worthy of his
love. And so our Lord Jesus gives us clearly to understand that the
Father loves us, even as he loved the Son.
And not only is this equality of the Father’s love for us as for Christ
Jesus thus declared, but it is also manifested; for we are called to be joint-heirs
with his Son, and partakers of his glory; and even as all things are his, they
are also said to be ours.-Rom. 8:17; 1 Cor. 3:21-23.
While such is the oneness between the heavenly Father and all his anointed
sons, it is blessed also to mark the same oneness between Christ Jesus and his
anointed brethren. The Lord Jesus does not selfishly grasp all the glory and
seek to retain it for himself, but the rather with admiration he contemplates
their acquired worthiness and says, They “are mine and I am glorified in them”
(John 17:10); and he would have them all bound up together with himself in the
Father’s love. He would also have them with him, beholding and sharing the
glory which the Father had given him from the foundation of the world-the glory
of his mighty creative works, with all the other evidences of his Father’s
love.-John 17:22-24.
Thus all the divine family are bound together in one bond of love and
fellowship and confidence and sympathy and harmony and common interest; and the
honor and glory of one are the honor and glory of all. The Lord’s prayer
abounds with petitions for this oneness. Mark the expression (verse 21)-“That
they all may be one; as thou, Father, art in me and I in thee” [thy spirit or
disposition and purposes and aim being common to us all]. Hence, he would have
us adopt the same Father’s spirit, aim and purpose, and devote all our powers
with zeal and faithfulness to the accomplishment of the Father’s will. Amen,
so let it be.