Exposition of John 17, Exposition · Part 49
JOHN. 17.22.
And the glory which thou haſt given me, I have given them: that they may be one even as we are one.
THE ſecond follows now in order to be handled. And it is taken from the end at which he aimed in glorifying his Diſciples, in giving them the glory which he had received from God the Father, and this was that they might be one; And the glory which thou gaveſt me, I have given them, that they may be one, even as we are one. q. d. Since I have glorified them ſo much as I have done, to this end that they might be one, I pray thee Father, let me not be diſappointed of my purpoſe, but let me have my end in this buſineſs.
Two things we have to be conſidered in the words. Firſt Chriſts communication of the glory which he received from the Father to believers. The glory which thou gaveſt me, I have given them. And ſecondly the end of this communication, that they may be one, even as we are one. At this time I ſhall make a little entrance on the firſt of theſe, and that is Chriſts communication of the glory which he received from the Father to believers. The glory which thou gaveſt me, I have given them.
If there be any queſtion what glory is intended by our Saviour here, whither that which he as God, enjoyed together with the Father from eternity; Or that which he as Man and Mediator of the Church, received from the Father: It is apparently reſolved in the words themſelves. The glory which thou gaveſt me. Chriſt hath no glory given him as he is God; but as he is Man, and Mediator, he hath much beſtowed upon him by the Father. Now that which he receives as man, he communicates to men, he gives it out again in ſome ſence and in ſome degree, to true believers, to all the living members of his body. As he affirmeth here expreſly, the glory which thou gaveſt me, I have given them. Them, whom? Why them that believe on me, as you ſhall eaſily diſcern, if you obſerve the ſeries of the Text; Neither pray I for thoſe only, but, &c. That they may all be one, &c. And the glory which thou gaveſt me I have given them. So that we have two Obſervations cleerly pointed at in theſe words.
Firſt, God the Father hath beſtowed much glory on the Son, as he is Man and Mediator of the Church.
Secondly, The ſelf ſame glory which the Son as Man receives from God the Father, he communicates again, and gives it out in a ſort to all believers.
DOCTRINE 1. God the Father hath beſtowed much glory on the Son as he is Man and Mediator of the Church.
You ſee he hath the Sons receipt to ſhew for it, the glory which thou haſt given me, ſaith Chriſt; It is his own acknowledgement in writing here, that he hath glory given him by God the Father. Indeed my brethren, God the Father hath honoured Jeſus Chriſt exceedingly, Heb. 1. per tot. for that is the intention of the whole Chapter, as I have ſhewed you largely on the firſt verſe, to which I ſhall refer you for further proſecution of this Point: and ſo I paſs on to the ſecond Obſervation.
DOCTRINE 2. The ſelf ſame glory which the Son as man receives from God the Father, he communicates again, and give it out in a ſort to true Believers.
That which he receives as man, he communicates to men; as he partakes it in the humane nature, ſo to the humane nature he diſpenſes it again to all the members of his body. This is the thing which he affirms expreſly to his Father in my text, The glory which thou haſt given me, I have given them, q. d. As thou gaveſt it me for them, ſo I have given it to them. I have not kept it in my own hands, but have as freely parted with it, as I did receive it. I have been true to thee and them in this buſineſs.
Now for the through cleering of the Point, I ſhall review the glory which God the Father hath beſtowed upon the Son as Man and Mediator of the Church, and that in all parts and branches of it. And then proceed to ſhew you particularly and diſtinctly, that this very glory, in all the parts and branches of it, Chriſt hath diſpenſed again in ſome degree to true believers; And when I have done this, I hope it will be evident, that the ſelf ſame glory, &c.
Then the Son, as man, receives moſt honourable titles from the Father, as I have ſhewed you formerly at large; he calls him King, he calls him Lord. Yea, not Lord Adonai alone, but Lord Jehovah; which is indeed the higheſt and moſt glorious Title that belongs to God himſelf.
But doth Chriſt make theſe Titles over now to true believers? yes, my beloved, all of them without exception. As God makes him a Prince, ſo he makes them Princes; And as God makes him a King, ſo he makes them Kings, as the Church acknowledges, Apoc. 1.6. He hath made us Kings to God. As God calls him Jehovah, ſo he calls the Church Jehovah, at leaſt ſhe is ſo called by his means, by reaſon of her union with him: For even as Jer. 23.6. it is ſaid of Jeſus Chriſt, This is his name by which he ſhall be called, Jehovah our righteouſneſs; ſo Jer. 33.16. it is ſaid of true believers, of the Church which conſiſts of true believers, This is her name, by which ſhe ſhall be called, Jehovah our Righteouſneſs. A man would think, Chriſt ſhould have kept this glorious and tranſcendent title to himſelf, concerning which the Lord profeſſes, Iſa. 42.8. I am the Lord, I am Jehovah (for it is Jehovah there, not Adonai or Elohim) that is my name that is in a ſence, my proper and peculiar name; and my glory, the glory of that name, will I not give unto another. But when the Father gives it unto the Son as Mediator, he doth not give it to another; for he is one with God the Father; and when the Son as Mediator, gives it to the Church, he doth not give it to another neither; She is ſo neer him that he will have her one way or other, to partake with him in this high glory.
The Son as man receives much glory from the Father, as in the Titles which he gives the Son, ſo in the Titles which himſelf aſſumes in relation to the Son. In the New Teſtament, as I have ſhewed you, he calls himſelf no more the God of Abraham, and the God of Iſaac, and the Father of Iſrael, but the God and Father of our Lord Jeſus Chriſt. He calls himſelf no more the Lord their God that brought them out of land of Aegypt, but the God that brought again from the dead the Lord Jeſus Chriſt.
Now as he calls Chriſt ſo, ſo Chriſt makes him to call all true believers ſo. He will have them to ſhare with him by any means in this honour. Is God the God of Chriſt? why Chriſt makes him the God of all believers. Is God the Father of Chriſt? why Chriſt makes him the Father of believers. Is he the God that brings again from the dead the Lord Jeſus Chriſt? why he is the God too that will ſurely bring again from the dead all true believers, as the Apoſtle tells us, them that ſleep in Jeſus, will he alſo bring with him, 1 Theſſ. 4.14. Me thinks it is as if Chriſt ſhould have ſaid to him, That which thou art to me, thou ſhalt be to them too: That which thou doſt for me, thou ſhalt do for them too. I will have none of this honour, unleſs they partake with me.
The Son, as Man, receives much glory from the Father, in that he ſets him at own right hand, in the next place to himſelf.
Why now the ſelf ſame glory doth the Son beſtow upon the Church in that he ſets her at his own right hand, in the next place to himſelf. If Jeſus Chriſt be raiſed ſo high, how high is the Church raiſed? If Jeſus Chriſt be ſo tranſcendently exalted in this, that he is ſet in the next place to God, how is the Church exalted then that ſhe is ſet in the next place to Chriſt! Look upon Chriſt, and you ſhall ſee that God hath highly exalted him, and ſet him at his own right hand, Epheſ. 1.21. and then look upon the Church and you ſhall ſee, that Chriſt hath highly exalted her, and ſet her at his own right hand, Pſal. 45.9. On thy right hand did ſtand the Queen, (i.) the Church. Now, my beloved, is the place of Chriſt high? How high then is the Churches place? Is Chriſt at the right hand of God? She is at the right hand of Chriſt. Is Chriſt in the next place to God? She is in the next place to Chriſt. Is there none above Chriſt but God? None is above the Church, but Chriſt and God. Is he exalted far above all principality and powers, might and dominion, not only in this world, but in that which is to come; not only above all principalities and powers on earth, but even above all principalities and powers in heaven too; above the very Angels, yea, the higheſt orders of them? She is exalted far above them. As Chriſt comes between them and God, ſo ſhe comes between them and Chriſt, ſhe is neerer Chriſt in union, nature and dignity. The Angels are but Miniſters and ſervants whiles the Saints the members of the Church are heirs. Yea, they are Miniſters to theſe heirs. They are all the beſt of them, miniſtring ſpirits, ſent forth to miniſter for them who ſhall be heirs of ſalvation, Heb. 1. ult. So that no marvail, though our Saviour tells his Father here, The glory which thou gaveſt me I have given them.
The Son as Man, receives much glory from the Father, in the vaſt authority and power which he hath veſted him withall.
Why now, the ſame power he diſpenſeth to the Church, to be executed by her Officers. And therefore having ſaid All power is given to me both in Heaven and in Earth, Mat. 28.18. he adds immediately to his Apoſtles in the very next verſe, Go ye, and teach all Nations, baptizing them. q. d. the power which is given me, I give you in ſome meaſure. As God the Father hath given me all power, ſo I give you ſome power, ſo much as you are capable of. And as the government is put upon my ſhoulders by the Father as the Prophet ſpeaks, Iſa 9.6. ſo I put over ſome part of this Government to you my under-Officers, whom I depute to manage and negotiate the affairs of my Kingdom. As God the Father hath ſet me over his houſe, ſo I ſet you to be my Stewards under me, to whom I give the Keyes of this houſe. As God the Father hath given me the King-key of Davids Princedom which I keep my ſelf, ſo that I ſhut and no man openeth, I open and no man ſhutts: ſo I give you the Miniſterial Keyes, which I intruſt with you who are the Stewards and the guides of my houſhold: To whom I give a ſpecial power to open and to ſhut the doors of my houſe, to let in and put out. And though it be my own prerogative, and a chief flower of that Imperial Crown which God the Father hath been pleaſed to ſet upon my head, to ſeal pardons, and to forgive ſins, viz. to do it in the Court of heaven, and Conſcience: yet I commit to you my Viceroyes, and my under-Officers, a Miniſterial power both to remit, and to retain ſins in the outward Court, that is, the face and preſence of the Church, in regard of declaration. Verily I ſay unto you, whatſoever you bind on earth ſhall be bound in heaven, &c. Mat. 18.18, 19. And in another place, whoſeſoever ſins ye remit, they are remitted; and whoſeſoever ſins you retain, they are retained. And in a word, as God the Father hath committed all judgement unto me, ſo I commit ſome judgement to you. And hence it is, my brethren, that the Church aſſiſted by her Officers, iudgeth them that are within, although ſhe judge not them that are without, as Paul ſpeaks, 1 Cor. 5.22. over whom no power is given her by the Lord Chriſt: But thoſe that are within, ſhe judgeth and condemneth too if there be cauſe, and caſts them out, and gives them over to the Executioner; There take them Satan, diſquiet them, afflict them, for the deſtruction of the fleſh the carnal part, that the ſpirit may be ſaved in the day of the Lord.
The Son, as Man, receives much glory from the Father in the great offices of dignity and truſt and honour, which he hath advanced him to.
Why now the ſelf ſame glory hath the Son communicated to believers, in that he hath advanced them to the ſelf ſame Offices to which he is himſelf advanced by the Father. As God the Father hath made Jeſus Chriſt a King, a Prieſt, and a Prophet to himſelf; ſo Chriſt doth make all true believers Kings and Prieſts to God his Father: for both thoſe Offices are mentioned Apoc. 1.6. He makes them to become a royal Prieſthood, 1 Pet. 2.9. A Prieſthood, and a royal Prieſthood. And as he makes them Kings and Prieſts, ſo he makes them Prophets too, to teach their families, and make known his wayes to them: to teach their neighbours and acquaintance, and to admoniſh one another within the compaſs of their own Spheres, Col. 3.16. In which reſpect it is the Counſel of the Apoſtle in the cited place, Let the word of Chriſt dwell in you richly, in you the people of Coloſſe, not in the learned Doctors only, but in the private members of the Church: So that you ſee Chriſt hath advanced all true believers with him, to all the offices to which he is advanced by the Father, and ſo hath made them ſharers with him in the glory. None of the Types of Chriſt were ſo advanced in the figure. Melchizideck was both a King, and Prieſt, as you may ſee, Gen. 14.18. but he was no Prophet. David was a King and Prophet, 2 Sam. 23.2. but he was no Prieſt. Ezechiel was a Prieſt and a Prophet, but he was no King. But all believers are ſo advanced in the truth; they are Kings, and Prieſts and Prophets, all three as Chriſt is; and ſo they have the ſame glory that Chriſt receives from God the Father.
The Son, as Man, receives much glory from the Father, as by the Offices which he hath received him to, ſo by the gifts and graces and abilities which he hath endued him with, for the diſcharge and execution of thoſe Offices.
The ſelf ſame honour do believers receive in ſome degree from Chriſt again. As God the Father hath annointed him with the Holy Ghoſt and power, thereby enabling him to be an al-ſufficient King and Prieſt and Prophet to his people; ſo God the Son hath given down ſome part of his annointing to believers, by which he hath enabled them to all thoſe Offices to which he hath aſſumed them with himſelf: It runs down from him the Head to the skirts of his Garment: And hence, ſaith the Apoſtle, ſpeaking to believers, ye, ſaith he, have an unction from the Holy One, 1 Joh. 2.20. Chriſt hath an unction from the Father, yea from Chriſt. Jeſus Chriſt immediately from the Father; ye mediately in, and by, and through Chriſt. Indeed, my Brethren, all believers partake with Chriſt in this anointing of the Spirit. He ſuffered no man to do them wrong, but reproved even Kings for their ſakes, ſaying, Touch not mine anointed, Pſal. 105.15. But who were theſe anointed, you will ask me? They were not Kings as ſome expound it: for God reproved Kings for their ſakes, ſaying, Touch not my anointed. But they were the Lords people, as you may eaſily perceive, if you ſurvey the ſcope of that place. And hence the Prophet having ſaid, God, even thy God hath anointed thee, he adds immediately above thy fellows, Pſal. 45.7. ſo that Chriſt hath his fellows in the unction, although not in the meaſure of the unction: All believers ſhare with him, though they do not ſhare like him. And if they be his fellows in the unction, they muſt be his fellows too in the honour of the unction. They are partakers with him in the ſelf ſame glory, which, &c. By this time I ſuppoſe the point is cleared; the ſelf ſame glory which he receives from God the Father, &c.
Ʋſe 1 Now, is it ſo, my Brethren, that the ſelf ſame glory, &c. Here then you ſee what great regard he hath to them that do indeed believe in him, and what a mind he hath to honour them, even to the utmoſt: So that he doth not grudge them to be ſharers with him in his own glory. Rather then they ſhall want it, they ſhall have of that which God the Father hath beſtowed on him, to make him glorious in the world. It ſatisfies him not to ſhine alone; no, he muſt have believers ſhine with him and ſparkle with him. O what an admirable thing is this, that Chriſt ſhould have ſuch ſingular regard to poor wretches! His glory is the thing which he is moſt tender of, which he is lotheſt to forego: And yet he is content, you ſee, to part with this to true believers, to give them of his own allowance from the Father. His blood was dear, but his glory is dearer; yet let it be dear and pretious as it will, it is not too dear for them: If he have any, they ſhall have a part with him, and that in the ſame glory; not in another kind of glory, but the very ſame that he is endued with; ſo he tells his Father here; The glory which thou gaveſt me, I have given them, q. d. There let them take it with my heart, and much good may it do to them.
Ʋſe 2 And therefore in the ſecond place let this inſtruct us, as Chriſt gives us his glory, ſo to give him ours. Why ſhould not we, my Brethren, be as willing to part with ours to him, as he is willing to part with his to us? you hear, the ſelf ſame glory which the Son as man receives, &c. And therefore if at any time we receive any honour any way, let us not keep it in our hands, but let us give it up to Jeſus Chriſt. If we have done any act that draws applauſe or commendation, if when we have performed any duty with more then ordinary zeal, or power, or profit, or ſucceſs, men admire us, and advance us, let us not do as Herod did; Let not this glory cleave to our fingers; but let us ſhake it off from us, and ſay with David, Not unto us, not unto us, but to the Name of Chriſt be all the glory; And when theſe Crowns of honour are ſet upon our heads by men; O let us with the twenty four Elders caſt them down before the throne of Jeſus Chriſt. And as Chriſt ſaith to God the Father here, The glory which thou gaveſt, me I have given them: ſo let us ſay the ſame in ſincerity to Chriſt, The glory which men gave us, we have given thee.