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.
That they all may be one, [ hen (G1520 ), 'one thing;'] as thou, Father, art in me, and I in thee, that they also may be one [ hen (G1520 ), 'one thing'] in us: that the world may believe that thou hast sent ('sentest') me. No language which we at present have can adequately express the full import of these wonderful words, nor can any heart here below completely conceive it. But the three great unities here brought before us may be pointed out. First in order is the Unity of the Father and the Son - "as Thou, Father, art in Me, and I in Thee:" next, the assumption of all believers into that Unity, thus constituting a new Unity - "that they also may be one in Us:" Finally, and as the consequence of this, the Unity of all believers among themselves - "that they all may be one," that is, among themselves. Had our Lord been here speaking of the absolute or essential unity of the Father and the Son in the Godhead, He could not have prayed that believers absolute or essential unity of the Father and the Son in the Godhead, He could not have prayed that believers might be taken into that Unity.
But we have already seen (on John 10:30, where the very same remarkable expression is used), what He meant by the Father and Himself being "one thing" х hen (G1520)]. They have all in common, They have one interest-in the Kingdom of Grace, the salvation of sinners, the recovery of Adam's family. Oneness of essence is the manifest basis of this community of interest, as only on that principle would the language be endurable from Human Lips. But the oneness here meant is 'oneness in thought, feeling, purpose, action, interest, property-in the things of salvation.' And it is into this Unity that Jesus prays that all believers may be taken up; so as to become one with the Father and the Son spiritually, yet really for all the purposes of salvation and glory. This explanation makes it easy to see what is meant by the first petition, that "all believers may be one." It is not mere unity-whether in a vast common external organization, or even in internal judgment and feeling about religious matters. It is oneness in the Unity of the Father and the Son - "that they also may be one IN US" - in the matters of Grace and Salvation.
Thus, it is a union in spiritual life; a union in faith on a common Saviour, in love to His blessed name, in hope of His glorious appearing: a union brought about by the teaching, quickening, and indwelling of the one Spirit of the Father and the Son in all alike; in virtue of which they have all one common character and interest-in freedom from the bondage of sin and Satan, in separation from this present evil world, in consecration to the service of Christ and the glory of God, in witnessing for truth and righteousness on the earth, in participation of all spiritual blessings in Christ Jesus. But one other thing remains to be noticed in this great prayer - "that the world may believe that Thou didst send Me." This shows clearly that the Unity of believers among themselves was meant to be such as would have an outstanding, visible manifestation-such as the vast outlying world might be able to recognize, and should be constrained to own as the work of God. Thus, the grand impression upon the world at large, that the mission of Christ is divine, is to be produced by the manifested, undeniable Unity of His disciples in spiritual life, love, and holiness. It is not 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 cooperation 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 altogether 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 until 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.