How can the church achieve a true, biblical unity?

In the second place we are to give "diligence to keep the unity of the Spirit in the bond of peace." We are not told to produce the unity of the Spirit, but to keep it. What is this unity of the Spirit? It is the unity which God in His infinite grace has made Himself. All believers are members of the body of Christ, the Church. The Holy Spirit dwells in each and He has put us into that body as members; the one body, and believers members of that body, constitutes the unity of the Spirit. We are to own it by keeping it in the bond of peace. This unity can never be destroyed for it is the work of God. But it may be denied and the expression of it completely lost. Alas! this is the common thing about us. Sectarianism is a denial of this unity of the Spirit. We keep the unity of the Spirit when we recognize in every true believer a member of Christ and of His body. What will enable us to keep this unity and this walk worthy of our calling? We must constantly feed on the glorious realities of our redemption in Christ. What God has wrought for us and for all His saints, the fact that all are indwelt by the same Spirit, and that all have the same glorious destiny, must never be lost sight of.

This will show in some degree the character or limits of the unity of the Spirit. For the Holy Spirit, while He calls souls and empowers them to confess Christ, never leaves them to walk in the mire of their own wickedness. If a believer falls into sin of a certain character, he ought to be put away. What is merely personal should be dealt with in a private way; it would be monstrous to put all failures on the same ground. The first and deep feeling of the soul ought to be, in vindicating God, to get the person right. The Church is a witness of divine grace, and has to seek the blessing of the unconverted and the restoration of Christians who have gone astray. Are we endeavouring to keep the unity of the Spirit? How is it that Christians are formed into different associations? If the word of God be that which they at all cost seek to carry out, why do they require human rules and modern inventions? If God gives a rule, I do not want another; I do want to have His in all its strength, so as to bring forth the truth to a man's conscience, and say, That is God's will. Is it well or wise to yield this up? God has written a word that bears upon everything moral, by which He intended His children to walk: are we doing so? Some may ask, Are you, then, perfect? I answer, We are endeavouring to hold fast and in peace the Spirit's unity, we are honestly seeking subjection to the will of God: are you doing the same? This is the main question for every child of God — Am I endeavouring to keep the unity of the Spirit? And am I doing it in God's way or out of my own head? Have I surrendered myself to do His will? Our business is to be dutiful to Him. We have our orders, and our responsibility is to carry them out, subject to Him whose we are, and whom we are bound to serve.

But further, this unity is to be kept in the bond of peace. God is forming His Church of all those who belong to Himself. It is not Christian persons holding particular views of this or that; but the Spirit holding to His own unity, or to what Christ is to them, not to the points in which they differ one from another. If I want to keep the unity of the Spirit in the bond of peace, I must have my own soul settled upon this: the Holy Ghost is glorifying Christ alone. You cannot please the Father more than in exalting the Son; and you cannot touch Him more nearly than by slighting His Son. All is secured in maintaining Christ. This brings it to the simplest possible issue. What have we to do with forcing people to give up their views and adopt ours, let them be ever so correct? God's word furnishes a ground, in the name of Christ, on which you can embrace all saints, let them be ever so weak or prejudiced. Let us beware of being more careful of our own reputation or ease than of His will. Let us not be vain of our little knowledge, or of the point we have attained to in practice. Let us look up to the Lord for faith and patience to own every real member and servant of Christ, wherever found. Let us cleave to the unity of the Spirit in the bond of peace, and be diligent in maintaining it, whatever the difficulties may be, and surely they are great. Faith does not see many bodies and one Spirit — it knows but one body. Bearing with others who in this see dimly or double, let us be rigid in holding fast the name of Christ, and for ourselves be careful to accredit nothing contrary to it. "There is one body and one Spirit, even as we are called in one hope of our calling." This is our most essential, vital blessing in Christ; "for we are members of his body, of his flesh, and of his bones." "One Spirit" is added immediately, because it is the Holy Ghost who makes it good; and what we are now, by the power of the Holy Ghost, we hope to enjoy by-and-by with Christ. We shall have it fully and perfectly in the presence of God in heaven. This is the first unity.

There is a difference between this and the following verses. The fourth verse is one character of unity, the fifth another, and the sixth a third; and these concentric unities enlarge respectively. "There is one body and one Spirit, even as ye are called in one hope of your calling." Nobody enters into this who is not born and baptized of the Holy Ghost. This one body is on earth, no doubt; but then it is a real thing and of God now, whatever may be the glory proper to it hereafter. But in verse 5 you have a more outside unity, an area of profession, larger than that of real spiritual power. Here "the Lord" is made prominent; and there are many who will say in that day, "Lord, Lord, have we not prophesied in thy name?"

We need His Word and the grace that He gives along with it. "A new commandment I give to you, He said, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another" (John 13:34-35). This is the law of the courts, the spring and the power of Christian fellowship. Let a man be ever so brilliant and gifted, and learned, if this is lacking he is nothing, and worse than nothing in the service of God in the courts. There are other words that must be heeded, which have been given for our instruction by the Spirit of God; let us think of them as being upon the walls of the courts for us. "Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves … Let this mind be in you which was also in Christ Jesus" (Phil. 2). "Walk worthy of the vocation wherewith ye are called, with all lowliness and meekness and long-suffering, forbearing one another in love. Endeavouring to keep the unity of the Spirit in the bond of peace" (Eph. 4). These are exhortations that have their special bearing upon our fellowship together. They show the spirit and character that must prevail if we are to be together according to God. There are many others; indeed the whole force of Paul's Epistles seems to flow along this channel. Consider Colossians 3, which is a searching and beautiful passage showing the only suitable clothing for those who serve in the courts: "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the Peace of God (Christ) rule in your hearts, to which also ye are called in one body; and be ye thankful."

Lowliness expresses the humility of mind that should characterise believers in their thoughts of themselves, in contrast to the vanity and pride that marks the flesh. Meekness is the spirit of gentleness that should mark us in our bearing towards others — the readiness to give place to others in contrast to the self-assertiveness that seeks a place of prominence. Longsuffering suggests the patient spirit that should mark us in relation to the trying circumstances that we may be called to pass through forbearance, the patience with which we should meet all that is trying in others. Further we are warned that love is to be the true motive in showing forbearance. It is possible to show great forbearance in the presence of insults and yet be acting in a spirit of pride that treats the offending brother with silent contempt. Furthermore, the Christian company is to be marked by unity; but this unity is "the unity of the Spirit," which we are to endeavour to keep. The unity of the Spirit is not the unity of a company of people held together by common opinions, or by a unanimous judgment, which may be far from the mind of the Spirit. It is the unity that is the outcome of being members of the body of Christ and is maintained by the saints walking together according to the one mind of the Spirit. Moreover, this unity of the Spirit is to be maintained in the uniting bond of peace. The danger is that if we are not agreed as to the mind of the Spirit we may fall into contention instead of prayerfully searching the word to learn His mind in the spirit of peace.

But love produces an opposite condition to this, and is one of the great features of Christianity; without the spirit of it fellowship is impossible. It is the first of the rich cluster of graces, called the fruit of the Spirit (Gal. 5:20). It is the divine nature, and most wonderfully broad and strong. It embraces in its breadth “all the saints” (Eph. 1:15); and it is invulnerable in its strength, for it “beareth all things” (1 Cor. 13:7). It builds up and binds together, and the unity of the Spirit can only be maintained as Christians, with lowliness and meekness, forbear one another in love . But this love is not natural affection which is self-centred and absorbing, but divine love which is self-sacrificing and radiating. This love can only be developed and exercised in the power of the Holy Ghost, and the reason so little of it is seen in its breadth and strength is because the Holy Spirit is a grieved Spirit.

The endeavour to keep this unity in the bond of peace would call for the constant and patient exercise of lowliness, and meekness, and forbearance. Love confesses and exemplifies the truth which power has established. Unity exists. The Church isone in Christ. Its practical realization can only be in the energy of a love which seeks to emulate the Master in His ways. Now Jesus descended, in His love, beneath the level of His people. That He might save them, He would serve them; and by the manner of His service He instructs us in the way of our walk. He who washes our feet is the Pattern of our love to one another (John 13). The new and unspeakable dignity to which the love of Christ has raised the Church is the motive of true Christian lowliness. Being raised in Him above the wildest flight of natural ambition, we are allowed an opportunity of walking as he walked, in the confession of His name.

It will be seen that the subject here treated is essentially a practical one. Human endeavour can add no stability to that which God has wrought. Truth is settled in its place in heaven, though subject to disturbance and corruption upon earth. Historically, as is too well known to all who love the Lord, this unity has long since ceased. The present exhortation remains, therefore, as a fresh record of man's unfaithfulness to every trust committed to his hands. But this is not its only use. It remains still as a clear expression of the mind of Christ for the guidance and encouragement of all who desire to keep the way of simple obedience to Him. For nothing can impair the truth of God. When extricated from the overlying rubbish of human tradition, it shines still in its own undying brightness, and re-asserts its rightful claims on our obedience. Christian faith can own no standard of conformity but Christ's own word. If therefore, the existing condition of the Church on earth is found to vary from that standard, truth is none the less to be confessed, though the effect of such confession may be to sever those who seek to own its claims from that which still bears professedly the name of Christ. Hence the endeavour to keep the unity of the Spirit in the bond of peace will be best made by those who, while they steadily refuse to impute to human failure the sanction of Divine approval, by acquiescing in any order of things of which the Holy Spirit is not the acknowledged Regulator and Support, still put their trust in Him who is Himself the living Truth, and stay themselves in well-doing upon the standing promise of His grace (notes on Eph. 3:22, seq.).

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.

If all realised that the body is not one member, there would not be the desire for uniformity in the things of God; there is unity, but not uniformity; there is diversity in the unity and unity in diversity. Each member of the human body is necessary for the functioning of the whole system, whether foot, hand, eye or ear; and so it is with the body of which the Holy Spirit has made us members. The Apostle would have each saint to realise that he has a part to perform in relation to all the saints of God, not only in relation to the church universally, but locally, just where he is; and it is as our service is carried out in the place where we find ourselves that we are of most help to the saints. It is so easy to desire to be something other than we are, and to be in some other locality; imagining that we would then be of greater service in the things of God. Whatever gift has been given to us, whether it appear to be of real importance or not, it is for use, and may be of much greater value than we imagine. Many may be saying: "I am not of the body" by the attitude they adopt; their actions speaking more loudly than words. The clerical system owes its existence, to a great extent, to those who are virtually saying: "I am not of the body." They are content to let others do the service for which they have been fitted of God, having little or no exercise regarding their place in the body. When we see practically all the service of what purports to be the church of God, carried out by one man, we can understand why Paul says: "For also the body is not one member but many." What is so obvious in the human body is not at all evident to many in relation to the functioning of the body in the local assembly. There is the hearing, the seeing, the smelling, and the many other necessary functions of the body, which have their corresponding parts in the body of Christ. There are those specially fitted with a discerning eye; those who can hear and judge so clearly, and those whose spiritual susceptibilities are so developed that they can more readily sense when things are right or wrong. Sisters as well as brothers have their special gifts, even if their part is not to take place in public.

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.

The importance of the peculiar and special constitution of the assembly needs to be better understood, and the functions of the members of the body in the Spirit’s power also. “All these things operates the one and the same Spirit, dividing to each in particular according as He pleases. For even as the body is one and has many members, but all the members of the body, being many, are one body, so also is the Christ. For also in the power of one Spirit we have all been baptized into one body” (1 Cor. 12:11-13). This aspect of the truth not only preserves from clericalism, but also from independency; for all the members of the one body are necessary; and where the Spirit is unquenched collectively He manifests His activities through the members for the profit of all. If all the gifts in the assembly were thus happily in function there would be oneness and yet diversity in ministry, and the distinct operations of the Spirit therewith would be for the comfort, cheer, and blessing of the whole.