Joh 17:23, Eph 4:13 | MHC | STEP | Christ's Intercessory Prayer. 20 Neither pray I for these alone, but for them also which shall believe on me through their word; 21 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. 22 And the glory which thou gavest me I have given them; that they may be one, even as we are one: 23 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. Next to their purity he prays for their unity; for the wisdom from above is first pure, then peaceable; and amity is amiable indeed when it is like the ointment on Aaron's holy head, and the dew on Zion's holy hill. Observe, I. Who are included in this prayer ( ): " Not these only, not these only that are now my disciples" (the eleven, the seventy, with others, men and women that followed him when he was here on earth), "but for those also who shall believe on me through their word, either preached by them in their own day or written by them for the generations to come; I pray for them all, that they all may be one in their interest in this prayer, and may all receive benefit by it." Note, here, 1. Those, and those only, are interested in the mediation of Christ, that do, or shall, believe in him. This is that by which they are described, and it comprehends all the character and duty of a Christian. They that lived then, saw and believed, but they in after ages have not seen, and yet have believed. 2. It is through the word that souls are brought to believe on Christ, and it is for this end that Christ appointed the scriptures to be written, and a standing ministry to continue in the church, while the church stands, that is, while the world stands, for the raising up of a seed. 3. It is certainly and infallibly known to Christ who shall believe on him. He does not here pray at a venture, upon a contingency depending on the treacherous will of man, which pretends to be free, but by reason of sin is in bondage with its children; no, Christ knew very well whom he prayed for, the matter was reduced to a certainty by the divine prescience and purpose; he knew who were given him, who being ordained to eternal life, were entered in the Lamb's book, and should undoubtedly believe, . 4. Jesus Christ intercedes not only for great and eminent believers, but for the meanest and weakest; not for those only that are to be employed in the highest post of trust and honour in his kingdom, but for all, even those that in the eye of the world are inconsiderable. As the divine providence extends itself to the meanest creature, so does the divine grace to the meanest Christian. The good Shepherd has an eye even to the poor of the flock. 5. Jesus Christ in his mediation had an actual regard to those of the chosen remnant that were yet unborn, the people that should be created ( ), the other sheep which he must yet bring. Before they are formed in the womb he knows them ( ), and prayers are filed in heaven for them beforehand, by him who declareth the end from the beginning, and calleth things that are not as though they were. II. What is intended in this prayer ( ): That they all may be one. The same was said before ( ), that they may be one as we are, and again, . The heart of Christ was much upon this. Some think that the oneness prayed for in has special reference to the disciples as ministers and apostles, that they might be one in their testimony to Christ; and that the harmony of the evangelists, and concurrence of the first preachers of the gospel, are owing to this prayer. Let them be not only of one heart, but of one mouth, speaking the same thing. The unity of the gospel ministers is both the beauty and strength of the gospel interest. But it is certain that the oneness prayed for in respects all believers. It is the prayer of Christ for all that are his, and we may be sure it is an answered prayer-- that they all may be one, one in us ( ), one as e are one ( ), made perfect in one, . It includes three things:-- 1. That they might all be incorporated in one body. "Father, look upon them all as one, and ratify that great charter by which they are embodied as one church. Though they live in distant places, from one end of heaven to the other, and in several ages, from the beginning to the close of time, and so cannot have any personal acquaintance or correspondence with each other, yet let them be united in me their common head." As Christ died, so he prayed, to gather them all in one, . 2. That they might all be animated by one Spirit. This is plainly implied in this-- that they may be one in us. Union with the Father and Son is obtained and kept up only by the Holy Ghost. He that is joined to the Lord in one spirit, . Let them all be stamped with the same image and superscription, and influenced by the same power. 3. That they might all be knit together in the bond of love and charity, all of one heart. That they all may be one, (1.) In judgment and sentiment; not in every little thing--this is neither possible nor needful, but in the great things of God, and in them, by the virtue of this prayer, they are all agreed--that God's favour is better than life--that sin is the worst of evils, Christ the best of friends--that there is another life after this, and the like. (2.) In disposition and inclination. All that are sanctified have the same divine nature and image; they have all a new heart, and it is one heart. (3.) They are all one in their designs and aims. Every true Christian, as far as he is so, eyes the glory of God as his highest end, and the glory of heaven as his chief good. (4.) They are all one in their desires and prayers; though they differ in words and the manner of expressions, yet, having received the same spirit of adoption, and observing the same rule, they pray for the same things in effect. (5.) All one in love and affection. Every true Christian has that in him which inclines him to love all true Christians as such. That which Christ here prays for is that communion of saints which we profess to believe; the fellowship which all believers have with God, and their intimate union with all the saints in heaven and earth, . But this prayer of Christ will not have its complete answer till all the saints come to heaven, for then, and not till then, they shall be perfect in one, . III. What is intimated by way of plea or argument to enforce this petition; three things:-- 1. The oneness that is between the Father and the Son, which is mentioned again and again, . (1.) It is taken for granted that the Father and Son are one, one in nature and essence, equal in power and glory, one in mutual endearments. The Father loveth the Son, and the Son always pleased the Father. They are one in design, and one in operation. The intimacy of this oneness is expressed in these words, thou in me, and I in thee. This he often mentions for his support under his present sufferings, when his enemies were ready to fall upon him, and his friends to fall off from him; yet he was in the Father, and the Father in him. (2.) This is insisted on in Christ's prayer for his disciples' oneness, [1.] As the pattern of that oneness, showing how he desired they might be one. Believers are one in some measure as God and Christ are one; for, First, The union of believers is a strict and close union; they are united by a divine nature, by the power of divine grace, in pursuance of the divine counsels. Secondly, It is a holy union, in the Holy Spirit, for holy ends; not a body politic for any secular purpose. Thirdly, It is, and will be at last, a complete union. Father and Son have the same attributes, properties, and perfections; so have believers now, as far as they are sanctified, and when grace shall be perfected in glory they will be exactly consonant to each other, all changed into the same image. [2.] As the centre of that oneness; that they may be one in us, all meeting here. There is one God and one Mediator; and herein believers are one, that they all agree to depend upon the favour of this one God as their felicity and the merit of this one Mediator as their righteousness. That is a conspiracy, not a union, which doth not centre in God as the end, and Christ as the way. All who are truly united to God and Christ, who are one, will soon be united one to another. [3.] As a plea for that oneness. The Creator and Redeemer are one in interest and design; but to what purpose are they so, if all believers be not one body with Christ, and do not jointly receive grace for grace from him, as he has received it for them? Christ's design was to reduce revolted mankind to God: "Father," says he, "let all that believe be one, that in one body they may be reconciled" ( ), which speaks of the uniting of Jews and Gentiles in the church; that great mystery, that the Gentiles should be fellow-heirs, and of the same body ( ), to which I think this prayer of Christ principally refers, it being one great thing he aimed at in his dying; and I wonder none of the expositors I have met with should so apply it. "Father, let the Gentiles that believe be incorporated with the believing Jews, and make of twain one new man. " Those words, I in them, and thou in me, show what that union is which is so necessary, not only to the beauty, but to the very being, of his church. First, Union with Christ: I in them. Christ dwelling in the hearts of believers is the life and soul of the new man. Secondly, Union with God through him: Thou in me, so as by me to be in them. Thirdly, Union with each other, resulting from these: that they hereby may be made perfect in one. We are complete in him. 2. The design of Christ in all his communications of light and grace to them ( ): " The glory which thou gavest me, as the trustee or channel of conveyance, I have accordingly given them, to this intent, that they may be one, as we are one; so that those gifts will be in vain, if they be not one." Now these gifts are either, (1.) Those that were conferred upon the apostles, and first planters of the church. The glory of being God's ambassadors to the world--the glory of working miracles--the glory of gathering a church out of the world, and erecting the throne of God's kingdom among men--this glory was given to Christ, and some of the honour he put upon them when he sent them to disciple all nations. Or, (2.) Those that are given in common to all believers. The glory of being in covenant with the Father, and accepted of him, of being laid in his bosom, and designed for a place at his right hand, was the glory which the Father gave to the Redeemer, and he has confirmed it to the redeemed. [1.] This honour he says he hath given them, because he hath intended it for them, settled it upon them, and secured it to them upon their believing Christ's promises to be real gifts. [2.] This was given to him to give to them; it was conveyed to him in trust for them, and he was faithful to him that appointed him. [3.] He gave it to them, that they might be one. First, to entitle them to the privilege of unity, that by virtue of their common relation to one God the Father, and one Lord Jesus Christ, they might be truly denominated one. The gift of the Spirit, that great glory which the Father gave to the Son, by him to be given to all believers, makes them one, for he works all in all, , &c. Secondly, To engage them to the duty of unity. That in consideration of their agreement and communion in one creed and one covenant, one Spirit and one Bible--in consideration of what they have in one God and one Christ, and of what they hope for in one heaven, they may be of one mind and one mouth. Worldly glory sets men at variance; for if some be advanced others are eclipsed, and therefore, while the disciples dreamed of a temporal kingdom, they were ever and anon quarrelling; but spiritual honours being conferred alike upon all Christ's subjects, they being all made to our God kings and priests, there is no occasion for contest nor emulation. The more Christians are taken up with the glory Christ has given them, the less desirous they will be of vain-glory, and, consequently, the less disposed to quarrel. 3. He pleads the happy influence their oneness would have upon others, and the furtherance it would give to the public good. This is twice urged ( ): That the world may believe that thou hast sent me. And again ( ): That the world may know it, for without knowledge there can be no true faith. Believers must know what they believe, and why and wherefore they believe it. Those who believe at a venture, venture too far. Now Christ here shows, (1.) His good-will to the world of mankind in general. Herein he is of his Father's mind, as we are sure he is in every thing, that he would have all men to be saved, and to come to the knowledge of the truth, . Therefore it is his will that all means possible should be used, and no stone left unturned, for the conviction and conversion of the world. We know not who are chosen, but we must in our places do our utmost to further men's salvation, and take heed of doing any thing to hinder it. (2.) The good fruit of the church's oneness; it will be an evidence of the truth of Christianity, and a means of bringing many to embrace it. [1.] In general, it will recommend Christianity to the world, and to the good opinion of those that are without. First, The embodying of Christians in one society by the gospel charter will greatly promote Christianity. When the world shall see so many of those that were its children called out of its family, distinguished from others, and changed from what they themselves sometimes were,--when they shall see this society raised by the foolishness of preaching, and kept up by miracles of divine providence and grace, and how admirably well it is modelled and constituted, they will be ready to say, We will go with you, for we see that God is with you. Secondly, The uniting of Christians in love and charity is the beauty of their profession, and invites others to join with them, as the love that was among those primo-primitive Christians, . When Christianity, instead of causing quarrels about itself, makes all other strifes to cease,--when it cools the fiery, smooths the rugged, and disposes men to be kind and loving, courteous and beneficent, to all men, studious to preserve and promote peace in all relations and societies, this will recommend it to all that have any thing either of natural religion or natural affection in them. [2.] In particular, it will beget in men good thoughts, First, Of Christ: They will know and believe that thou hast sent me, By this it will appear that Christ was sent of God, and that his doctrine was divine, in that his religion prevails to join so many of different capacities, tempers, and interests in other things, in one body by faith, with one heart by love. Certainly he was sent by the God of power, who fashions men's hearts alike, and the God of love and peace; when the worshippers of God are one, he is one, and his name one. Secondly, Of Christians: They will know that thou hast loved them as thou hast loved me. Here is, 1. The privilege of believers: the Father himself loveth them with a love resembling his love to his Son, for they are loved in him with an everlasting love. 2. The evidence of their interest in this privilege, and that is their being one. By this it will appear that God loves us, if we love one another with a pure heart; for wherever the love of God is shed abroad in the heart it will change it into the same image. See how much good it would do to the world to know better how dear to God all good Christians are. The Jews had a saying, If the world did but know the worth of good men, they would hedge them about with pearls. Those that have so much of God's love should have more of ours.

John 17:23

20 Neither pray I for these alone, but for them also which shall believe on me through their word; 21 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. 22 And the glory which thou gavest me I have given them; that they may be one, even as we are one: 23 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.

Next to their purity he prays for their unity; for the wisdom from above is first pure, then peaceable; and amity is amiable indeed when it is like the ointment on Aaron's holy head, and the dew on Zion's holy hill. Observe,

I. Who are included in this prayer (v. 20): "Not these only, not these only that are now my disciples" (the eleven, the seventy, with others, men and women that followed him when he was here on earth), "but for those also who shall believe on me through their word, either preached by them in their own day or written by them for the generations to come; I pray for them all, that they all may be one in their interest in this prayer, and may all receive benefit by it." Note, here, 1. Those, and those only, are interested in the mediation of Christ, that do, or shall, believe in him. This is that by which they are described, and it comprehends all the character and duty of a Christian. They that lived then, saw and believed, but they in after ages have not seen, and yet have believed. 2. It is through the word that souls are brought to believe on Christ, and it is for this end that Christ appointed the scriptures to be written, and a standing ministry to continue in the church, while the church stands, that is, while the world stands, for the raising up of a seed. 3. It is certainly and infallibly known to Christ who shall believe on him. He does not here pray at a venture, upon a contingency depending on the treacherous will of man, which pretends to be free, but by reason of sin is in bondage with its children; no, Christ knew very well whom he prayed for, the matter was reduced to a certainty by the divine prescience and purpose; he knew who were given him, who being ordained to eternal life, were entered in the Lamb's book, and should undoubtedly believe, Acts xiii. 48. 4. Jesus Christ intercedes not only for great and eminent believers, but for the meanest and weakest; not for those only that are to be employed in the highest post of trust and honour in his kingdom, but for all, even those that in the eye of the world are inconsiderable. As the divine providence extends itself to the meanest creature, so does the divine grace to the meanest Christian. The good Shepherd has an eye even to the poor of the flock. 5. Jesus Christ in his mediation had an actual regard to those of the chosen remnant that were yet unborn, the people that should be created (Ps. xxii. 31), the other sheep which he must yet bring. Before they are formed in the womb he knows them (Jer. i. 5), and prayers are filed in heaven for them beforehand, by him who declareth the end from the beginning, and calleth things that are not as though they were.

II. What is intended in this prayer (v. 21): That they all may be one. The same was said before (v. 11), that they may be one as we are, and again, v. 22. The heart of Christ was much upon this. Some think that the oneness prayed for in v. 11 has special reference to the disciples as ministers and apostles, that they might be one in their testimony to Christ; and that the harmony of the evangelists, and concurrence of the first preachers of the gospel, are owing to this prayer. Let them be not only of one heart, but of one mouth, speaking the same thing. The unity of the gospel ministers is both the beauty and strength of the gospel interest. But it is certain that the oneness prayed for in v. 21 respects all believers. It is the prayer of Christ for all that are his, and we may be sure it is an answered prayer--that they all may be one, one in us (v. 21), one as e are one (v. 22), made perfect in one, v. 23. It includes three things:--

1. That they might all be incorporated in one body. "Father, look upon them all as one, and ratify that great charter by which they are embodied as one church. Though they live in distant places, from one end of heaven to the other, and in several ages, from the beginning to the close of time, and so cannot have any personal acquaintance or correspondence with each other, yet let them be united in me their common head." As Christ died, so he prayed, to gather them all in one, ch. xi. 52; Eph. i. 10.

2. That they might all be animated by one Spirit. This is plainly implied in this--that they may be one in us. Union with the Father and Son is obtained and kept up only by the Holy Ghost. He that is joined to the Lord in one spirit, 1 Cor. vi. 17. Let them all be stamped with the same image and superscription, and influenced by the same power.

3. That they might all be knit together in the bond of love and charity, all of one heart. That they all may be one, (1.) In judgment and sentiment; not in every little thing--this is neither possible nor needful, but in the great things of God, and in them, by the virtue of this prayer, they are all agreed--that God's favour is better than life--that sin is the worst of evils, Christ the best of friends--that there is another life after this, and the like. (2.) In disposition and inclination. All that are sanctified have the same divine nature and image; they have all a new heart, and it is one heart. (3.) They are all one in their designs and aims. Every true Christian, as far as he is so, eyes the glory of God as his highest end, and the glory of heaven as his chief good. (4.) They are all one in their desires and prayers; though they differ in words and the manner of expressions, yet, having received the same spirit of adoption, and observing the same rule, they pray for the same things in effect. (5.) All one in love and affection. Every true Christian has that in him which inclines him to love all true Christians as such. That which Christ here prays for is that communion of saints which we profess to believe; the fellowship which all believers have with God, and their intimate union with all the saints in heaven and earth, 1 John i. 3. But this prayer of Christ will not have its complete answer till all the saints come to heaven, for then, and not till then, they shall be perfect in one, v. 23; Eph. iv. 13.

III. What is intimated by way of plea or argument to enforce this petition; three things:--

1. The oneness that is between the Father and the Son, which is mentioned again and again, v. 11, 21-23. (1.) It is taken for granted that the Father and Son are one, one in nature and essence, equal in power and glory, one in mutual endearments. The Father loveth the Son, and the Son always pleased the Father. They are one in design, and one in operation. The intimacy of this oneness is expressed in these words, thou in me, and I in thee. This he often mentions for his support under his present sufferings, when his enemies were ready to fall upon him, and his friends to fall off from him; yet he was in the Father, and the Father in him. (2.) This is insisted on in Christ's prayer for his disciples' oneness, [1.] As the pattern of that oneness, showing how he desired they might be one. Believers are one in some measure as God and Christ are one; for, First, The union of believers is a strict and close union; they are united by a divine nature, by the power of divine grace, in pursuance of the divine counsels. Secondly, It is a holy union, in the Holy Spirit, for holy ends; not a body politic for any secular purpose. Thirdly, It is, and will be at last, a complete union. Father and Son have the same attributes, properties, and perfections; so have believers now, as far as they are sanctified, and when grace shall be perfected in glory they will be exactly consonant to each other, all changed into the same image. [2.] As the centre of that oneness; that they may be one in us, all meeting here. There is one God and one Mediator; and herein believers are one, that they all agree to depend upon the favour of this one God as their felicity and the merit of this one Mediator as their righteousness. That is a conspiracy, not a union, which doth not centre in God as the end, and Christ as the way. All who are truly united to God and Christ, who are one, will soon be united one to another. [3.] As a plea for that oneness. The Creator and Redeemer are one in interest and design; but to what purpose are they so, if all believers be not one body with Christ, and do not jointly receive grace for grace from him, as he has received it for them? Christ's design was to reduce revolted mankind to God: "Father," says he, "let all that believe be one, that in one body they may be reconciled" (Eph. ii. 15, 16), which speaks of the uniting of Jews and Gentiles in the church; that great mystery, that the Gentiles should be fellow-heirs, and of the same body (Eph. iii. 6), to which I think this prayer of Christ principally refers, it being one great thing he aimed at in his dying; and I wonder none of the expositors I have met with should so apply it. "Father, let the Gentiles that believe be incorporated with the believing Jews, and make of twain one new man." Those words, I in them, and thou in me, show what that union is which is so necessary, not only to the beauty, but to the very being, of his church. First, Union with Christ: I in them. Christ dwelling in the hearts of believers is the life and soul of the new man. Secondly, Union with God through him: Thou in me, so as by me to be in them. Thirdly, Union with each other, resulting from these: that they hereby may be made perfect in one. We are complete in him.

2. The design of Christ in all his communications of light and grace to them (v. 22): "The glory which thou gavest me, as the trustee or channel of conveyance, I have accordingly given them, to this intent, that they may be one, as we are one; so that those gifts will be in vain, if they be not one." Now these gifts are either, (1.) Those that were conferred upon the apostles, and first planters of the church. The glory of being God's ambassadors to the world--the glory of working miracles--the glory of gathering a church out of the world, and erecting the throne of God's kingdom among men--this glory was given to Christ, and some of the honour he put upon them when he sent them to disciple all nations. Or, (2.) Those that are given in common to all believers. The glory of being in covenant with the Father, and accepted of him, of being laid in his bosom, and designed for a place at his right hand, was the glory which the Father gave to the Redeemer, and he has confirmed it to the redeemed. [1.] This honour he says he hath given them, because he hath intended it for them, settled it upon them, and secured it to them upon their believing Christ's promises to be real gifts. [2.] This was given to him to give to them; it was conveyed to him in trust for them, and he was faithful to him that appointed him. [3.] He gave it to them, that they might be one. First, to entitle them to the privilege of unity, that by virtue of their common relation to one God the Father, and one Lord Jesus Christ, they might be truly denominated one. The gift of the Spirit, that great glory which the Father gave to the Son, by him to be given to all believers, makes them one, for he works all in all, 1 Cor. xii. 4, &c. Secondly, To engage them to the duty of unity. That in consideration of their agreement and communion in one creed and one covenant, one Spirit and one Bible--in consideration of what they have in one God and one Christ, and of what they hope for in one heaven, they may be of one mind and one mouth. Worldly glory sets men at variance; for if some be advanced others are eclipsed, and therefore, while the disciples dreamed of a temporal kingdom, they were ever and anon quarrelling; but spiritual honours being conferred alike upon all Christ's subjects, they being all made to our God kings and priests, there is no occasion for contest nor emulation. The more Christians are taken up with the glory Christ has given them, the less desirous they will be of vain-glory, and, consequently, the less disposed to quarrel.

3. He pleads the happy influence their oneness would have upon others, and the furtherance it would give to the public good. This is twice urged (v. 21): That the world may believe that thou hast sent me. And again (v. 23): That the world may know it, for without knowledge there can be no true faith. Believers must know what they believe, and why and wherefore they believe it. Those who believe at a venture, venture too far. Now Christ here shows,

(1.) His good-will to the world of mankind in general. Herein he is of his Father's mind, as we are sure he is in every thing, that he would have all men to be saved, and to come to the knowledge of the truth, 1 Tim. ii. 4; 2 Pet. iii. 9. Therefore it is his will that all means possible should be used, and no stone left unturned, for the conviction and conversion of the world. We know not who are chosen, but we must in our places do our utmost to further men's salvation, and take heed of doing any thing to hinder it.

(2.) The good fruit of the church's oneness; it will be an evidence of the truth of Christianity, and a means of bringing many to embrace it.

[1.] In general, it will recommend Christianity to the world, and to the good opinion of those that are without. First, The embodying of Christians in one society by the gospel charter will greatly promote Christianity. When the world shall see so many of those that were its children called out of its family, distinguished from others, and changed from what they themselves sometimes were,--when they shall see this society raised by the foolishness of preaching, and kept up by miracles of divine providence and grace, and how admirably well it is modelled and constituted, they will be ready to say, We will go with you, for we see that God is with you. Secondly, The uniting of Christians in love and charity is the beauty of their profession, and invites others to join with them, as the love that was among those primo-primitive Christians, Acts ii. 42, 43; iv. 32, 33. When Christianity, instead of causing quarrels about itself, makes all other strifes to cease,--when it cools the fiery, smooths the rugged, and disposes men to be kind and loving, courteous and beneficent, to all men, studious to preserve and promote peace in all relations and societies, this will recommend it to all that have any thing either of natural religion or natural affection in them.

[2.] In particular, it will beget in men good thoughts, First, Of Christ: They will know and believe that thou hast sent me, By this it will appear that Christ was sent of God, and that his doctrine was divine, in that his religion prevails to join so many of different capacities, tempers, and interests in other things, in one body by faith, with one heart by love. Certainly he was sent by the God of power, who fashions men's hearts alike, and the God of love and peace; when the worshippers of God are one, he is one, and his name one. Secondly, Of Christians: They will know that thou hast loved them as thou hast loved me. Here is, 1. The privilege of believers: the Father himself loveth them with a love resembling his love to his Son, for they are loved in him with an everlasting love. 2. The evidence of their interest in this privilege, and that is their being one. By this it will appear that God loves us, if we love one another with a pure heart; for wherever the love of God is shed abroad in the heart it will change it into the same image. See how much good it would do to the world to know better how dear to God all good Christians are. The Jews had a saying, If the world did but know the worth of good men, they would hedge them about with pearls. Those that have so much of God's love should have more of ours.

Ephesians 4:13

2 With all lowliness and meekness, with longsuffering, forbearing one another in love; 3 Endeavouring to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as ye are called in one hope of your calling; 5 One Lord, one faith, one baptism, 6 One God and Father of all, who is above all, and through all, and in you all. 7 But unto every one of us is given grace according to the measure of the gift of Christ. 8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

Here the apostle proceeds to more particular exhortations. Two he enlarges upon in this chapter:--To unity an love, purity and holiness, which Christians should very much study. We do not walk worthy of the vocation wherewith we are called if we be not faithful friends to all Christians, and sworn enemies to all sin.

This section contains the exhortation to mutual love, unity, and concord, with the proper means and motives to promote them. Nothing is pressed upon us more earnestly in the scriptures than this. Love is the law of Christ's kingdom, the lesson of his school, the livery of his family. Observe,

I. The means of unity: Lowliness and meekness, long-suffering, and forbearing one another in love, v. 2. By lowliness we are to understand humility, entertaining mean thoughts of ourselves, which is opposed to pride. By meekness, that excellent disposition of soul which makes men unwilling to provoke others, and not easily to be provoked or offended with their infirmities; and it is opposed to angry resentments and peevishness. Long-suffering implies a patient bearing of injuries, without seeking revenge. Forbearing one another in love signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these. The best Christians have need to bear one with another, and to make the best one of another, to provoke one another's graces and not their passions. We find much in ourselves which it is hard to forgive ourselves; and therefore we must not think it much if we find that in others which we think hard to forgive them, and yet we must forgive them as we forgive ourselves. Now without these things unity cannot be preserved. The first step towards unity is humility; without this there will be no meekness, no patience, or forbearance; and without these no unity. Pride and passion break the peace, and make all the mischief. Humility and meekness restore the peace, and keep it. Only by pride comes contention; only by humility comes love. The more lowly-mindedness the more like-mindedness. We do not walk worthy of the vocation wherewith we are called if we be not meek and lowly of heart: for he by whom we are called, he to whom we are called, was eminent for meekness and lowliness of heart, and has commanded us therein to learn of him.

II. The nature of that unity which the apostle prescribes: it is the unity of the Spirit, v. 3. The seat of Christian unity is in the heart or spirit: it does not lie in one set of thoughts, nor in one form and mode of worship, but in one heart and one soul. This unity of heart and affection may be said to be of the Spirit of God; it is wrought by him, and is one of the fruits of the Spirit. This we should endeavour to keep. Endeavouring is a gospel word. We must do our utmost. If others will quarrel with us, we must take all possible care not to quarrel with them. If others will despise and hate us, we must not despise and hate them. In the bond of peace. Peace is a bond, as it unites persons, and makes them live friendly one with another. A peaceable disposition and conduct bind Christians together, whereas discord and quarrelling disband and disunite their hearts and affections. Many slender twigs, bound together, become strong. The bond of peace is the strength of society. Not that it can be imagined that all good people, and all the members of societies, should be in every thing just of the same length, and the same sentiments, and the same judgment: buy the bond of peace unites them all together, with a non obstante to these. As in a bundle of rods, they may be of different lengths and different strength; but, when they are tied together by one bond, they are stronger than any, even than the thickest and strongest was of itself.

III. The motives proper to promote this Christian unity and concord. The apostle urges several, to persuade us thereto.

1. Consider how many unities there are that are the joy and glory of our Christian profession. There should be one heart; for there is one body, and one spirit, v. 4. Two hearts in one body would be monstrous. If there be but one body, all that belong to that body should have one heart. The Catholic church is one mystical body of Christ, and all good Christians make up but one body, incorporated by one charter, that of the gospel, animated by one Spirit, the same Holy Spirit who by his gifts and graces quickens, enlivens, and governs that body. If we belong to Christ, we are all actuated by one and the same Spirit, and therefore should be one. Even as you are called in one hope of your calling. Hope is here put for its object, the thing hoped for, the heavenly inheritance, to the hope of which we are called. All Christians are called to the same hope of eternal life. There is one Christ that they all hope in, and one heaven that they are all hoping for; and therefore they should be of one heart. One Lord (v. 5), that is, Christ, the head of the church, to whom, by God's appointment, all Christians are immediately subject. One faith, that is, the gospel, containing the doctrine of the Christian faith: or, it is the same grace of faith (faith in Christ) whereby all Christians are saved. One baptism, by which we profess our faith, being baptized in the name of the Father, Son, and Holy Ghost; and so the same sacramental covenant, whereby we engage ourselves to the Lord Christ. One God and Father of all, v. 6. One God, who owns all the true members of the church for his children; for he is the Father of all such by special relation, as he is the Father of all men by creation: and he is above all, by his essence, and with respect to the glorious perfections of his nature, and as he has dominion over all creatures and especially over his church, and through all, by his providence upholding and governing them: and in you all, in all believers, in whom he dwells as in his holy temple, by his Spirit and special grace. If then there be so many ones, it is a pity but there should be one more--one heart, or one soul.

2. Consider the variety of gifts that Christ has bestowed among Christians: But unto every one of us is given grace according to the measure of the gift of Christ. Though the members of Christ's church agree in so many things, yet there are some things wherein they differ: but this should breed no difference of affection among them, since they are all derived from the same bountiful author and designed for the same great ends. Unto every one of us Christians is given grace, some gift of grace, in some kind or degree or other, for the mutual help of one another. Unto every one of us ministers is given grace; to some a greater measure of gifts, to others a less measure. The different gifts of Christ's ministers proved a great occasion of contention among the first Christians: one was for Paul, and another for Apollos. The apostle shows that they had no reason to quarrel about them, but all the reason in the world to agree in the joint use of them, for common edification; because all was given according to the measure of the gift of Christ, in such a measure as seemed best to Christ to bestow upon every one. Observe, All the ministers, and all the members of Christ, owe all the gifts and graces that they are possessed of to him; and this is a good reason why we should love one another, because to every one of us is given grace. All to whom Christ has given grace, and on whom he has bestowed his gifts (though they are of different sizes, different names, and different sentiments, yet), ought to love one another. The apostle takes this occasion to specify some of the gifts which Christ bestowed. And that they were bestowed by Christ he makes appear by those words of David wherein he foretold this concerning him (Ps. lxviii. 18), Wherefore he saith (v. 8), that is, the Psalmist saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. David prophesied of the ascension of Christ; and the apostle descants upon it here, and in the three following verses. When he ascended up on high. We may understand the apostle both of the place into which he ascended in his human nature, that is, the highest heavens, and particularly of the state to which he was advanced, he being then highly exalted, and eminently glorified, by his Father. Let us set ourselves to think of the ascension of Jesus Christ: that our blessed Redeemer, having risen from the dead, in gone to heaven, where he sits at the right hand of the Majesty on high, which completed the proof of his being the Son of God. As great conquerors, when they rode in their triumphal chariots, used to be attended with the most illustrious of their captives led in chains, and were wont to scatter their largesses and bounty among the soldiers and other spectators of their triumphs, so Christ, when he ascended into heaven, as a triumphant conqueror, led captivity captive. It is a phrase used in the Old Testament to signify a conquest over enemies, especially over such as formerly had led others captive; see Judges v. 12. Captivity is here put for captives, and signifies all our spiritual enemies, who brought us into captivity before. He conquered those who had conquered us; such as sin, the devil, and death. Indeed, he triumphed over these on the cross; but the triumph was completed at his ascension, when he became Lord over all, and had the keys of death and hades put into his hands. And he gave gifts unto men: in the psalm it is, He received gifts for men. He received for them, that he might give to them, a large measure of gifts and graces; particularly, he enriched his disciples with the gift of the Holy Ghost. The apostle, thus speaking of the ascension of Christ, takes notice that he descended first, v. 9. As much as if he had said, "When David speaks of Christ's ascension, he intimates the knowledge he had of Christ's humiliation on earth; for, when it is said that he ascended, this implies that he first descended: for what is it but a proof or demonstration of his having done so?" Into the lower parts of the earth; this may refer either to his incarnation, according to that of David, Ps. cxxxix. 15, My substance was not hidden from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth; or, to his burial, according to that of Ps. lxiii. 9, Those that seek my soul to destroy it shall go into the lower parts of the earth. He calls his death (say some of the fathers) his descent into the lower parts of the earth. He descended to the earth in his incarnation. He descended into the earth in his burial. As Jonas was three days and three nights in the whale's belly, so was the Son of man in the heart of the earth. He that descended is the same also that ascended up far above all heavens (v. 10), far above the airy and starry (which are the visible) heavens, into the heaven of heavens; that he might fill all things, all the members of his church, with gifts and graces suitable to their several conditions and stations. Observe, Our Lord humbled himself first, and then he was exalted. He descended first, and then ascended. The apostle next tells us what were Christ's gifts at his ascension: He gave some apostles, &c., v. 11. Indeed he sent forth some of these before his ascension, Matt. x. 1-5. But one was then added, Acts i. 26. And all of them were more solemnly installed, and publicly confirmed, in their office, by his visibly pouring forth the Holy Ghost in an extraordinary manner and measure upon them. Note, The great gift that Christ gave to the church at his ascension was that of the ministry of peace and reconciliation. The gift of the ministry is the fruit of Christ's ascension. And ministers have their various gifts, which are all given them by the Lord Jesus. The officers which Christ gave to his church were of two sorts--extraordinary ones advanced to a higher office in the church: such were apostles, prophets, and evangelists. The apostles were chief. These Christ immediately called, furnished them with extraordinary gifts and the power of working miracles, and with infallibility in delivering his truth; and, they having been the witnesses of his miracles and doctrine, he sent them forth to spread the gospel and to plant and govern churches. The prophets seem to have been such as expounded the writings of the Old Testament, and foretold things to come. The evangelists were ordained persons (2 Tim. i. 6), whom the apostles took for their companions in travel (Gal. ii. 1), and sent them out to settle and establish such churches as the apostles themselves had planted (Acts xix. 22), and, not being fixed to any particular place, they were to continue till recalled, 2 Tim. iv. 9. And then there are ordinary ministers, employed in a lower and narrower sphere; as pastors and teachers. Some take these two names to signify one office, implying the duties of ruling and teaching belonging to it. Others think they design two distinct offices, both ordinary, and of standing use in the church; and then pastors are such as are fixed at the head of particular churches, with design to guide, instruct, and feed them in the manner appointed by Christ; and they are frequently called bishops and elders: and the teachers were those whose work it was also to preach the gospel and to instruct the people by way of exhortation. We see here that it is Christ's prerogative to appoint what officers and offices he pleases in his church. And how rich is the church, that had at first such a variety of officers and has still such a variety of gifts! How kind is Christ to his church! How careful of it and of its edification! When he ascended, he procured the gift of the Holy Ghost; and the gifts of the Holy Ghost are various: some have greater, others have less measures; but all for the good of the body, which brings us to the third argument,

3. Which is taken from Christ's great end and design in giving gifts unto men. The gifts of Christ were intended for the good of his church, and in order to advance his kingdom and interest among men. All these being designed for one common end is a good reason why all Christians should agree in brotherly love, and not envy one another's gifts. All are for the perfecting of the saints (v. 12); that is, according to the import of the original, to bring into an orderly spiritual state and frame those who had been as it were dislocated and disjointed by sin, and then to strengthen, confirm, and advance them therein, that so each, in his proper place and function, might contribute to the good of the whole.--For the work of the ministry, or for the work of dispensation; that is, that they might dispense the doctrines of the gospel, and successfully discharge the several parts of their ministerial function.--For the edifying of the body of Christ; that is, to build up the church, which is Christ's mystical body, by an increase of their graces, and an addition of new members. All are designed to prepare us for heaven: Till we all come, &c., v. 13. The gifts and offices (some of them) which have been spoken of are to continue in the church till the saints be perfected, which will not be till they all come in the unity of the faith (till all true believers meet together, by means of the same precious faith) and of the knowledge of the Son of God, by which we are to understand, not a bare speculative knowledge, or the acknowledging of Christ to be the Son of God and the great Mediator, but such as is attended with appropriation and affection, with all due honour, trust, and obedience.--Unto a perfect man, to our full growth of gifts and graces, free from those childish infirmities that we are subject to in the present world.--Unto the measure of the stature of the fulness of Christ, so as to be Christians of a full maturity and ripeness in all the graces derived from Christ's fulness: or, according to the measure of that stature which is to make up the fulness of Christ, which is to complete his mystical body. Now we shall never come to the perfect man, till we come to the perfect world. There is a fulness in Christ, and a fulness to be derived from him; and a certain stature of that fulness, and a measure of that stature, are assigned in the counsel of God to every believer, and we never come to that measure till we come to heaven. God's children, as long as they are in this world, are growing. Dr Lightfoot understands the apostle as speaking here of Jews and Gentiles knit in the unity of the faith and of the knowledge of the Son of God, so making a perfect man, and the measure of the stature of the fulness of Christ. The apostle further shows, in the following verses, what was God's design in his sacred institutions, and what effect they ought to have upon us. As, (1.) That we henceforth be no more children, &c. (v. 14); that is, that we may be no longer children in knowledge, weak in the faith, and inconstant in our judgments, easily yielding to every temptation, readily complying with every one's humour, and being at every one's back. Children are easily imposed upon. We must take care of this, and of being tossed to and fro, like ships without ballast, and carried about, like clouds in the air, with such doctrines as have no truth nor solidity in them, but nevertheless spread themselves far and wide, and are therefore compared to wind. By the sleight of men; this is a metaphor taken from gamesters, and signifies the mischievous subtlety of seducers: and cunning craftiness, by which is meant their skilfulness in finding ways to seduce and deceive; for it follows, whereby they lie in wait to deceive, as in an ambush, in order to circumvent the weak, and draw them from the truth. Note, Those must be very wicked and ungodly men who set themselves to seduce and deceive others into false doctrines and errors. The apostle describes them here as base men, using a great deal of devilish art and cunning, in order thereunto. The best method we can take to fortify ourselves against such is to study the sacred oracles, and to pray for the illumination and grace of the Spirit of Christ, that we may know the truth as it is in Jesus, and be established in it. (2.) That we should speak the truth in love (v. 15), or follow the truth in love, or be sincere in love to our fellow-christians. While we adhere to the doctrine of Christ, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together--truth and peace. (3.) That we should grow up into Christ in all things. Into Christ, so as to be more deeply rooted in him. In all things; in knowledge, love, faith, and all the parts of the new man. We should grow up towards maturity, which is opposed to being children. Those are improving Christians who grow up into Christ. The more we grow into an acquaintance with Christ, faith in him, love to him, dependence upon him, the more we shall flourish in every grace. He is the head; and we should thus grow, that we may thereby honour our head. The Christian's growth tends to the glory of Christ. (4.) We should be assisting and helpful one to another, as members of the same body, v. 16. Here the apostle makes a comparison between the natural body and Christ's mystical body, that body of which Christ is the head: and he observes that as there must be communion and mutual communications of the members of the body among themselves, in order to their growth and improvement, so there must be mutual love and unity, together with the proper fruits of these, among Christians, in order to their spiritual improvement and growth in grace. From whom, says he (that is, from Christ their head, who conveys influence and nourishment to every particular member), the whole body of Christians, fitly joined together and compacted (being orderly and firmly united among themselves, every one in his proper place and station), by that which every joint supplies (by the assistance which every one of the parts, thus united, gives to the whole, or by the Spirit, faith, love, sacraments, &c., which, like the veins and arteries in the body, serve to unite Christians to Christ their head, and to one another as fellow-members), according to the effectual working in the measure of every part (that is, say some, according to the power which the Holy Ghost exerts to make God's appointed means effectual for this great end, in such a measure as Christ judges to be sufficient and proper for every member, according to its respective place and office in the body; or, as others, according to the power of Christ, who, as head, influences and enlivens every member; or, according to the effectual working of every member, in communicating to others of what it has received, nourishment is conveyed to all in their proportions, and according to the state and exigence of every part) makes increase of the body, such an increase as is convenient for the body. Observe, Particular Christians receive their gifts and graces from Christ for the sake and benefit of the whole body. Unto the edifying of itself in love. We may understand this two ways:--Either that all the members of the church may attain a greater measure of love to Christ and to one another; or that they are moved to act in the manner mentioned from love to Christ and to one another. Observe, Mutual love among Christians is a great friend to spiritual growth: it is in love that the body edifies itself; whereas a kingdom divided against itself cannot stand.