GOD IS LOVE Devotion 24 of 34 – Tomorrow:
"He that loveth not knoweth not God; for God is love . . . God is love; and he that dwelleth in love dwelleth in God, and God in him." (1 John 4:9,16)
" . . . God dwelleth in him, and he in God" (1 John 4:15).
The reciprocal indwelling is again brought to our attention. This emphasizes the remarkable unity that is accomplished in salvation. "God abides in him, and he in God," or as some versions put it, "God ABIDES in him, and he in God" (NASB), and "God LIVES in him, and he in God" (NIV).
The fact that such a thing takes place confirms the magnitude and effectiveness of the salvation of God. It is no wonder it is called "so great salvation" (Heb 2:3).
JESUS PRAYED FOR THIS
This is the very unity for which Jesus prayed on the eve of His betrayal. Many are fond of using this prayer as a basis for noble efforts to unite the people of God on earth – a task that has proved too formidable for any man in any age. This is not, however, the focus of the prayer of reference. Jesus was praying concerning the unity of believers with Himself and God. That should be evident from the very tone of the prayer.
"I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, AS YOU, FATHER, ARE IN ME, AND I IN YOU, that they also may be ONE IN US, that the world may believe that You sent Me. And the glory which You gave Me I have given them, that they may be one just AS WE ARE ONE: I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me" (John 17:20-23).
Note, the objective of the unity is twofold: (1) "the world may believe You sent Me," and (2) "that the world may know You have sent Me, and have loved them as You have loved me." The "them" in the latter reference does not refer to the world, but to those whom the Father had given to Christ – the Apostles and those who believe on Him through their word. Nothing in Scripture teaches that the world will be inclined to believe on Christ if His people are united – although such a unity is a noble goal. In the beginning, those who believed were of "one heart and soul" (Acts 4:32). Yet, disturbance broke out in the church at that time through Ananias and Sapphira (Acts 5:1-10). Following it, rather than everyone being converted about them, there were a significant number of people who did not dare join the disciples (Acts 5:13). The apostles were also put into prison (Acts 5:18). There were, indeed, multitudes added to the church (Acts 5:14). However, it was owing to the powerful proclamation of the Gospel, NOT the unity of the believers. I do not believe that such a view is ever taught by any Apostle to any church or individual.
Let no one conclude the unity of believers is not right in every sense. That unity, however, is a result, not an objective. We are urged to love one another, and to do so fervently (1 Pet 1:22). We are also admonished to be "like-minded, having the same love, being of one accord," and "of one mind" (Phil 2:2). And how are such things to be achieved? Is it by talking out our differences? Or is it realized when we are in fellowship with the Father and the Son (1 John 1:3). Our oneness with one another, and with God and Christ, is dependent upon glory, not human effort. That is why Jesus prayed, "And the glory which You gave Me I have given them, THAT THEY MAY BE ONE JUST AS WE ARE ONE" (John 17:22, NKJV).
This is the focus of God's great salvation – the bringing of individuals into fellowship and unity with both God and Christ. Contrary to some thoughts on this passage, Jesus is NOT praying for the constitutional unity of His people: i.e., of being united with one another. That is the natural outcome of the unity of reference, but is not the unity itself. The Father and the Son are united. Salvation brings the redeemed into THAT unity: i.e., "one IN Us." Hear it again, "I IN THEM, and You in Me."
The person who confesses that Jesus IS the Son of God does so because God IS abiding in him, and he IS abiding in God. This is not, therefore, the initial confession that is made, because of which we are baptized into Christ (Acts 8:37). Nor, indeed, is it the confession of reference in the tenth chapter of Romans. This is an avowal that flows from fellowship with the Father and the Son, and it is precious!
It is the kind of confession Jesus Himself is said to make among the Gentiles. "Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, and that the Gentiles might glorify God for His mercy, as it is written: 'For this reason I will confess to You among the Gentiles, and sing to Your name'" (Rom 15:8-9). Just as Jesus confessed to an existing relationship with the Father, so the one confessing that Jesus is the son of God is acknowledging an existing relationship with the Lord.
This reciprocal indwelling reveals that God is not ashamed of believers, and delights in them. As it is written, "But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them" (Heb 11:16, NKJV). It also confirms the Lord Jesus is not ashamed or them. Again it is written, "For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren: (Heb 2:11, NKJV). Additionally, it also makes known that believers are not shamed of the Lord, and are satisfied with Him. God is thus at home in the believer, and the believer is at home in Him. That is a most delightful circumstance!
PRAYER POINT: Father, in the name of Jesus, help me to be in such accord with You that it will be evident in all that I say and do.