Book traversal links for Chapter 8 -- The Unity Of The Spirit
“Endeavouring to keep the unity of the Spirit in the bond of peace.” Such is the word of exhortation addressed by the apostle Paul to Christians in the epistle to the Ephesians. (Eph. 4:3.) Then this of which he writes concerns Christians. As an exhortation, it acquaints us with God’s desire for His children; but at the same time it indicates, that we are in danger of not keeping the unity here mentioned.
Now the wisdom of this exhortation, and the positive need of it, has been abundantly manifested from that day to this. If we look at the state of Christendom, notably since the Reformation, but also before it, do we not learn from the pages of ecclesiastical history, how this not merely apostolic, but divine injunction has been sadly and systematically forgotten? Had it been remembered, and acted upon, one local assembly would never have been permitted to arrogate to itself control, by means of a local officer, over the actions and government of other assemblies, as the assembly at Rome has done, claiming for its bishop (a mere local officer, according to Scripture) jurisdiction over all the assemblies in Christendom. Had the apostolic injunction been practised, the question of precedence among what are called patriarchal sees would never have arisen. In the place of striving for pre-eminence, they would all have been jealous for the maintenance of the unity of the Spirit. Again, had the unity of the Spirit been understood, the rise of denominations in this country and elsewhere would have been checked, and the oneness of the body of Christ asserted, and upheld.
Unmindful of the existing unity of the Spirit, those in earlier days who had power and influence exerted it to organize the Church of God somewhat after the manner of the political administration of the Roman empire. Their acts prove how completely men had lost sight of the unity of the Spirit, and were substituting human organization for the authority of the divine word, and the guidance of the Holy Ghost. What a monstrous assumption this was on the part of professing Christians! The sovereign action of the Holy Ghost was superseded, and His real presence ignored; and God’s house, God’s temple, received at the hands of His servants a constitution of man’s devising! The Reformation afterwards took place. Many abuses were corrected, false doctrine on some important points was rejected, truth was disseminated in a way it had not been for ages; but the Scripture teaching about the Church was not discerned, or if by any discerned, it was not acted upon. It did not apparently dawn on men’s minds that God should direct as to the government of His house; for, whilst differing among themselves as to the form of church government, they all assumed that to man was left the power, and authority of organizing the Church of God.
Brought up in one or other of those forms of man’s devising, as most readers of these pages have been, and with the different schemes of church government in active operation around us, it becomes none of us, who through grace have been led to take a place outside of them, to point the finger at those who still adhere to, and uphold them. Rather be it our part, whilst keeping aloof from denominational ground, and helping others to see the solemn mistake of countenancing it, to be humbled at the recollection that we, however well intentioned, once helped on that which must in God’s eyes savour of the grossest presumption; for it is presumption to suppose that God has left His house without any directions for its government. It is presumption for the servants of God practically to depose the Holy Ghost from His place in the assembly, who has formed the unity which they are admonished to keep. What then is here contended for is not the liberty of any number of Christians to act as they will in the Church of God, a principle to which Scripture is wholly opposed; nor is it the liberty of private judgment which is insisted on, though we are individually responsible for our actions, and will be judged as individuals, but the positive duty of every Christian to ‘submit in matters of church organization to the teaching of God’s word, and to acknowledge the presence in the assembly of the Holy Ghost, who divides to every man severally as He will. (1 Cor. 12:11.)
Now what is it which Christians in general desiderate? Is it the manifestation of a oneness, the fruit of brotherhood? is it the oneness of communion? or is it the oneness of the Spirit? All these are to be valued, and short of them all we should not any of us rest content. Would any settle down satisfied with manifesting the first? Then surely such have not entered into the mind of the Lord, as expressed to His Father on the night before His crucifixion. Would any remain unconcerned about the last? Then they would fall far short of God’s desires for them.
Now the unity arising from brotherhood is nothing new. A Jew could speak of it, and Israel under David and Solomon must in measure have enjoyed it. The psalmist writes of it: “Behold, how good and how pleasant a thing it is for brethren to dwell together in unity!” (Ps. 133:1.) All will echo this. The fruit of a tie formed by birth (for “brethren “the psalmist writes of) reminds us that those here contemplated are members of one family, bound together by that bond which nothing can sever, and which no circumstances can really alter. One’s brother must remain in that relation whatever may be the vicissitude of his affairs, or the character of his ways. The elder son in the parable was reminded that the prodigal was his brother. (Luke 15:32.) The Thessalonian Christians were exhorted to count the saint their brother, even though he were walking disorderly, and not subject to the Word. Admonition under such circumstances would be needed. That was not to be spared; but the spiritual birth-tie existed, and was to be remembered. Of this they were reminded for their guidance in circumstances, when there was the greatest danger of forgetting the link that God had formed between them. (2 Thess. 3:11-15.)
Of course the birth-tie of which the psalmist wrote was one after the order of nature. By-and-by Israel will fully enjoy what the writer describes, when the brotherhood between Israel and Judah, so long broken, shall be again owned, as Ezekiel (37:15-22) has predicted. On the other hand, the tie of which Christians can speak is after a different order altogether. (John 1:13.) Still the statement of the psalmist will always hold good. It is good, it is pleasant, for brethren to dwell together in unity; yet this oneness, it is clear, may not always be manifested or enjoyed. It depends on the condition of those who, being brethren, ought to dwell together as such. As brethren, children of the same Father, Christians ought to dwell together in unity. Viewing their unity in this aspect, it is the family relationship, and what should flow from it, that rises up before the mind. Have we to speak of nothing else? The New Testament furnishes us with a decisive answer to the contrary. To that let us now turn.
The Lord Jesus Christ on the night before His crucifixion addressed His Father in the audience of His disciples. About to leave those whom He had drawn around Him during His ministry upon earth, He allowed the disciples to hear what was the nature of His desires on their behalf; and looking forward to the spread of the work which He had commenced, He embraced in the range of His petition every saint who should believe on Him through their word. “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.” (John 17:21.) His prayer for oneness supposes both their need of it, and the danger there might be of their not enjoying it. He does not ask that the oneness of brotherhood should be formed; that takes place by birth. He asks that the oneness of communion should exist and be seen, explaining what He means by the illustration He adduces; “As Thou, Father, art in Me, and I in Thee.” The Father in the Son, and the Son in the Father, there must be between these two perfect communion. No thoughts, no desires, has the Son which are opposed to the Father; no thoughts has the Father which are not in full accord with the wishes of the Son. This oneness of communion He desired for His people. They would in this manner be one, and the world would believe that the Father had sent the Son. Of this character of oneness Paul writes to the Corinthians (1 Cor. 1:10), and presses earnestly on the Philippians. (Phil. 2:3; 4:2.)
Now the continuance of this oneness depends on the condition of the saints. Communion one with another, as we but too well know, may be easily interrupted and broken. The nature capable of enjoying it Christians possess; but they have also a nature strongly opposed to it. Hence the oneness the Lord prayed for depends on the state of the saints. His wish about it is plain; the result of it as regards the world He also declares. The world could take cognizance of it, and be affected by it. One in the Father and in the Son, there would be amongst God’s people real and perfect communion.
There is, however, a third oneness of which the Word treats, and treats in a different way. It did not form the subject of the Lord’s petitions on the night before His cross. It did not then exist; for it had not been formed, and could not be formed, till the Lord had gone on high. It does, however, exist now; because the Holy Ghost has made it, by baptizing all believers into one body. It is of this St. Paul wrote, when he exhorted believers to endeavour to keep the unity of the Spirit in the bond of peace.
In the gospel, where the Lord explains His meaning, He speaks of the Father and of Himself. In the epistle, where the unity of which the apostle writes is to be defined, it is called the unity of the Spirit. Of course it is only by the Holy Ghost acting in us that we can manifest oneness of communion. To illustrate it, however, we are reminded of the Father and the Son, between whom there was, there is, perfect, uninterrupted communion; for the Father is in the Son, and the Son is in the Father. By being one1 in the Father and in the Son, the saints would manifest a oneness of the same character. In Ephesians, on the other hand, there is nothing of all this. There is a unity mentioned as existing, which they are exhorted to keep. For oneness of communion to be manifested and maintained, prayer was made by the Lord on our behalf. When the keeping the unity of the Spirit is the subject in hand, exhortation, not prayer, is immediately called forth.
Now this of which St. Paul writes is not oneness of spirit. Often it may have been mistaken for that. To view the exhortation in that light is really to confound what the Lord prayed for with that of which the apostle here writes. How could oneness of spirit be maintained except in the bond of peace? The words of the apostle, however, suppose there may be a difficulty in thus keeping it; for he writes, “Endeavouring to keep it in the bond of peace.” One body formed by one Spirit existed, and all true believers belonged to it. They did not themselves originate the unity, nor could they break it; but they were to keep it in the bond of peace. Its formation, its continuance, are both independent of the spiritual condition of God’s saints, though none but real saints can form part of it. It concerns them then very closely, for they are the body of Christ, and God’s habitation in the Spirit.
Into the closest of associations believers are therefore now brought. One new man in Christ, the body of Christ, God’s habitation now in the Spirit, stones too of the temple of God which is in process of erection —these are the terms used by the Holy Ghost of those, once dead in trespasses and sins, who have been quickened together with Christ, raised up together, and made to sit together in heavenly places in Christ. As new creatures in Christ, they are brought into this unity; whilst the old man, the flesh, is still within, them. Hence exhortations are added that they should “walk worthy of the vocation wherewith they are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. For a position of such close relationship calls for much consideration and activity of love one towards another. The fact that we are exhorted, proves we may fail in acting aright. The burden of the exhortation indicates what should characterise each one of us. Care thoughtfulness, forbearance, love, should be manifested; but at the same time the saints are never to forget that unity which the Holy Ghost has formed; nor is the keeping of it to be sacrificed to the maintenance of friendliness, or what is miscalled love; for the love of God will not be manifested unless we keep His commandments. (1 John 5:3.) In this way, then, are we to endeavour to keep it.
Now the term, the unity of the Spirit, points to that with which He is in a special manner connected, even the body which He has formed, according to 1 Cor. 12:13. If, then, we are to keep it, the common idea of agreeing to differ on matters of church organisation must evidently be abandoned. Nor that only; for the exhortation leaves us no choice, no alternative, but to own, and, as far as in us lies, to keep the unity of the Spirit in the bond of peace. For since the component parts of that unity are those in whom the flesh still exists, the reminder of the uniting bond of peace is not without significance and use. And since this unity exists, Christians should learn about it; for how can we endeavour to keep that which we do not know exists?
Bat is this what all are desirous of? It is no secret that there is the consciousness in many a heart that Christians are not practically united as they might be, and should be. One they are before God, members of the one body, being united by the Holy Ghost to the one Head, baptized by Him into one body. All ideas, then, of merely acknowledging that we are one, without seeking practically to own it in God’s appointed way, are clearly not in harmony with God’s will or God’s word. How, then, shall we correct what is wrong? By forming some new union? by maintaining denominational ground? Clearly neither of these expedients is right. We are to keep what the Holy Ghost has formed, and to endeavour to do it in the bond of peace. To form a church, or to organise a union, is virtually to fly in the face of God’s injunctions for His people. To attempt to make something for the uniting together of God’s saints is virtually to disown what the Spirit has already done. To continue on denominational ground, when once we see it to be wrong, is openly to ignore what has been formed, and to hinder ourselves and others from keeping the unity of the Spirit in the bond of peace.
1 The uncial MSS., BCD., omit “one” before in the Father. This reading, adopted by Tischendorf, Tregelles, and Alford, makes no real difference in the sense of the passage.