What does the Bible say about teamwork?

Paul wants the Philippians to hold the ground of the gospel with the one guiding principle of pleasing God and the settled disposition to remain united. He explains what this means in practice: positive cooperation and singleness of purpose in support of the truth of the gospel no matter what the opposition. This had been lacking in the case of some brethren in Rome (1:15–18) but he expects better in Philippi. The expression ‘labouring together’ means contending in unison like a sports team (see the use of the root word for ‘labouring’ in 2 Tim. 2:5). It implies intensive effort with, not against, each other. God is looking for team players not mavericks, and it is when we serve the Lord together that we see our different strengths in action and realise that each one brings qualities to the work that none of us has in toto him or herself. We need one another and we complement one another as he writes later: ‘regarding not each his own qualities, but each those of others also’ (Phil. 2:4). It seems the problem at Philippi was not personal animosity or petty rivalry but differences about practice that should never divide God’s people. If we are not watchful our convictions about such matters will drive out the love that we should have for one another and with it the desire to go on together in the Lord. We should be willing to consider each other’s exercises and even learn from them. How else can we hope to discern the Lord’s mind together? This is an important element of ‘using diligence to keep the unity of the Spirit in the uniting bond of peace’ (Eph. 4:3), necessary in the 1st and 21st century AD.

Passages such as 1 Corinthians 12, Romans 12 and Ephesians 4 show that each member, every joint, has his/her particular service in the body of Christ; and that all work together for the advantage of the entire body. The Lord alone imparts through the Spirit various gifts, not only the fundamental ones of shepherd, evangelist or prophet, but also every kind of work and function to be performed in the body. All do not have the same qualification, but all the members must equally care for one another: “As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God” (1 Peter 4:10).

In the next three verses, (12-14), the apostle goes on to speak of the oneness of the body of Christ. He says first: "For as the body is one, and has many members, and all the members of that one body, being many, are one body: so also is Christ." The apostle has been speaking about the gifts — the word of knowledge to one, the word of wisdom to another, faith to another, healing to another, and so on — but then not all men have gifts. The apostle now speaks of the whole body, which consists of numerous members. They are all one, though there are many. There is a variety in the body, all the members having their respective differences; but by reason of these differences they contribute to the health and efficiency of the whole body of Christ.

In 1 Corinthians 12, we find diversity and unity closely brought together in the church. "Now there are diversities of gifts, but the same Spirit," "and there are diversities of operations; but it is the same God which works all in all." (vv. 4, 6) "For as the body is one and has many members" (this is diversity in unity), "and all the members of that one body being many are one body" (this is unity in diversity), "so also is the Christ." We are united in one body, the Christ, and yet every child of God has his appointed work which no one can accomplish for him. Each one is entrusted with a different service; I cannot do yours, nor you mine.

Firstly, the Apostle speaks of the gift of grace: “Unto every one of us is given grace according to the measure of the gift of Christ.” In contrast with that which is common to all, of which the Apostle has been speaking, there is that which is given to “every one”. The one Spirit of verse 4, and the one Lord of verse 5, shut out independency; “every one” of verse 7 maintains our individuality. While every member has its special function, all serve the unity and good of the whole body. In the natural body the functions of the eye and the hand are different, yet both act in common for the good and unity of the body. The “grace” is the special service with which each one has been favoured. It is not necessarily a distinct gift, but to all a measure of grace is given that each may serve others in love. This grace is according to the measure in which Christ has given it.

But it is objected that in all God's works there is variety, that men's minds are differently constituted, and that it is impracticable to mould all to the same monotonous pattern. Does the oneness then, so strongly insisted upon in Scripture, imply a lifeless uniformity? The very illustration by which it is constantly described proves the exact opposite. In the human body no two portions are alike, and the endless differences in each of its bones, veins, muscles, and ligaments, all contribute to its healthy action as a whole. Diversity of action does not involve schism and division. Such is the apostle's argument with respect to the setting of the individual members in the body of Christ. "If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased Him. And if they were all one member, where were the body? But now are they many members, yet but one body." (1 Cor. 12:17‑20.) The same fact as to diversity of gifts in one body is presented in the epistle to the Ephesians. The apostle, after dwelling strongly on the manifestation of unity, goes on to say: "But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore He saith, When He ascended up on high, He led captivity captive, and gave gifts unto men." (vv. 7, 8.) The second of these verses explains the sense in which the word "grace" is used in the first. It is not that display of grace by which sinners are saved, but that by which believers are endowed with the gifts of an ascended Christ. The grace, of course, is the same in both instances, but exercised in a different manner.

The apostle's comparison of the human body to believers as one body in Christ is beautiful and appropriate, and also illustrates the character of christian ministry within the limits of the known members of that body. This truth, however, be it observed, does not touch the Christian's individuality as a man in Christ, or as a man of God amongst men, or as an evangelist to the regions beyond, or in any way as to his personal responsibility and blessing. We are now speaking of the nature and sphere of christian service as defined in the chapter before us. And here the apostle shows that it would be as unreasonable for all Christians to have the same gifts, as for all the members of the human body to have the same office; that the diversities of gifts and offices are necessary to the perfection and usefulness of the body of Christ. "There are diversities of gifts," says the apostle to the Corinthians, "but the same Spirit." This weighty truth was much needed at Corinth and everywhere. Like them we are disposed to talk a great deal about the greater gifts, and leave very little room for the exercise of the lesser. But we must remember that although the gifts differ in measure and character, they all come from the same source. And wherever there is such a state of things, either from pre-arrangement, or from strong partialities, as to shut out the lesser gifts, the Spirit is quenched, the assembly loses the benefit of the diversity of gifts, and ceases to act in accordance with the mind of God.

We have here, then, these two points: the Lordship of Christ, and that taking its place as to the services of which the gifts were the power; and the unity of the whole body, in which, as by its members, the Spirit wrought according to their diverse appropriate functions. The operation being all the while God's operation, but ordered according to the functions of the body, and the purport of the whole; for the members' service was for the good of the whole body.

The leaders of the people, Zerubbabel the governor, and Joshua, the high priest, are addressed first, but this work was not carried on by leaders only for "the residue of the people" are also addressed. We must not think that the work of the Lord is carried on by leaders only. All of us are in this work today, even as they were in their day; we all have work to do according to the ability given to us. We may thank God for those to whom He has given grace and ability to enlighten and lead the saints in a right path, but let us beware lest we think they only have work to do and thus be inclined to leave it to them.

Then, further, if Christians are desirous of witnessing blessing at the gospel preaching (and who are not?) there should be an understanding amongst them as to what they need, and perfect agreement too. For it is absolutely necessary that there should be unity of purpose and desire as well as united effort. Thus having a definite object before them they could come together for presenting their requests (Matt. 18:19).