Unity of Spirit

Unity of Spirit UNITY OF SPIRIT
By T. B. Thompson Brethren and Sisters in the Lord, and Friends,:

I am happy to appear on this program at the invitation of Brother G. H. P. Showalter to discuss one phase of the general theme, '‘Unity Among Ourselves.” The particular phase which I am to discuss being, “Unity of Spirit.”

Brother Showalter has arranged this, afternoon’s discussion in very logical form: First Brother Edgar Furr presents “Unity of Doctrine,” which is of first or primary significance; then I am presenting “Unity of Spirit,” to be followed by Brother John Straiton on “Unity of Action.” If we have unity of doctrine, given proper spiritual character by unity of Spirit, then, we will have both a Scriptural basis and spiritual urge for concerted action.

If I properly conceive of my duty at this time, I am to deal with those inward graces which give spiritual reality to our outward manifestations, as well as furnishing the urge to a more perfect unity. My presentation has something to do with the “good and pleasant” (Psalms 133:1) and “one heart and soul” (Acts 4:32) ideas. It presents those inner conditions described as “the same mind and judgment” (1 Corinthians 1:10), and the “mind of Christ” (Php_2:5). It warn^ against feelings of bitter faction and jealousy while exhibiting outward unity (James 3:14). It also admonishes those who would promote unity to be not unmindful of that love which “is the bond of perfectness” (Colossians 3:14).

I am definitely assigned verses 3 and 4 of Ephesians 4, containing five words—lowliness, meekness, longsuffering, forbearance and diligence—the meaning of which we will attempt to determine.

I here present the learned Dr. James McKnight on Ephesians 4:3. First, his translation of the passage: “Carefully endeavor to preserve the unity of the Spirit by the bond of peace.” Second, his commentary : “Carefully endeavor to preserve the unity which should subsist among persons animated by the same Spirit; and do this, by the bond of a peaceable disposition.” Finally, his, footnote on the words “Unity of Spirit.” “This is not so much an unity of sentiment as of affection. For it appears from verse 4 that this unity is founded on the relation which subsists, among persons who are members of one body, church, or society, of which Christ is the head; who worship one and the same God by the same religious rites,; who enjoy the gifts and assistances of one and the same Spirit of God; and who have all an equal right to the same spiritual privileges. These, as well as, all their common wants, ought to endear Christians to one another, and beget in them the same temper of virtue. In this sense, they who are joined to the Lord by faith, are said to be one Spirit with him (1 Corinthians 6:17).”

Since I am to discuss, those inward graces which give character to our unity, I shall speak of each of these words as Character Ingredients.

I. Our first character ingredient is “lowliness.”
1. Thayer: “Having an humble opinion of one’s self; a deep s.ense of one’s littleness.”
2. Biblical teachings: In Php_2:3 Paul insists that nothing should be done through faction or vain glory, but in lowliness each should esteem others better than himself. In Php_2:6-7, Paul holds up the Christ as an examole of lowliness, showing that instead of our Lord’s having made his exalted position an opportunity for self-agrandizement, he made it an opportunity for self-abasement. The great Gentile apostle (Acts 20:19) speaks of serving God with all lovdiness, of mind, coupled with tears and trials. In Php_3:4 he insists that if any man had the right to boast he, could surpass them all, yet, he is satisfied to become the filth of the world, the off-scouring of all things (1 Corinthians 4:13). The reason for this, self-abasement was that, like his Lord, Paul had “emptied himself” (Php_2:7), and being “crucified with Christ” (Galatians 2:20), he was not living his own life, but the life of Christ by faith. Christ’s world invitation (Matthew 11:28-30) is to come to one who is, “meek and lowly in heart” in order that we may find rest to our souls.

II. Our second character ingredient is “meekness.”
1. Thayer: “Gentleness, mildness.” Another commentator says, “Manifested largely in the way we accept opposition or injuries.” In this connection we remember that Solomon says, in Proverbs 15:1, that a soft answer turneth away wrath, whole grievous words stir up anger; that has something to do with the manifestations of meekness.
2. Biblical teachings: We present three Scriptures wdiich contrast our word or its cognates with other words, thus bringing out its meaning: Paul (Titus 3:2) says we should not be contentious, but gentle, showing all meekness to all men. In 1 Corinthians 4:21 the apostle writes to the sinning Corinthians and asks if he must come to them with a rod, or in the spirit of love and gentleness. The rod must sometimes be resorted to, but Paul had rather come in the spirit of gentleness. Again (2 Timothy 2:24), Paul insists that the Lord’s servant must not strive, but be gentle towards all, in meekness instructing thos.e who oppose themselves. Hear the apostle as he says (1 Thessalonians 2:7) to the Thessalonians that he was as gentle toward them as a nurse in cherishing her own chil-dren. In Galatians 6:1 Paul insists that those who are spiritual must deal meekly with those who are overtaken in faults; as also in 2 Timothy 2:25 where he says that we must in meekness instruct those who oppose themselves. The individual in error is not our enemy, but his own, and should be approached on that basis. Our Lord said (Matthew 5:8) that the meek should inherit the earth.

III. Our third character ingredient is “longsuffering.”
1. Thayer: “Patience, forbearance; slowness in avenging wrongs.”
2. Biblical teachings: Peter (2 Peter 3:9) says the Lord is, longsuffering toward us, not willing that we perish; and in verse 15 he says God's longsuffering is our salvation, without which we could not be saved. Paul shows that those filled with the Spirit (Galatians 5:22) will bear its fruits, one of which is, “long- suffering.” The apostle says in 1 Corinthians 13:4 that “Love ^uffereth long and is kind.” Then in 1 Corinthians 12:26 Paul speaks of mutual suffering—suffering together; all suffering with a member in any distress. Paul in 1 Timothy 1:16 states that through him Jesus Christ shows “forth all his longsuffering, for an ensamplq of them that should thereafter believe on him unto eternal life.” Just to the extent we are longsuffering for Christ and the gospel’s sake, is Christ showing through us “his longsuffering.”

IV. Our fourth character ingredient is “forbearance.”
1. Thayer: “To sustain, to bear, to bear with, to endure”; adding a comment, “with evenness of mind; composure; calmness; serenity.”
2. Biblical teachings: In 2 Corinthians 11:1 the writer expresses the wish that the Corinthians might bear wTith him as they were willing to bear with those false teachers who would despoil them; that is, that they should hear him just as patiently as they were willing to listen to others. Paul gives two good reasons for our forbearance: Under persecutions he says, he endures for Christ’s sake (1 Corinthians 4:10-12); and in 1 Corinthians 9:12 Paul declares, “we bear all things, that we may cause no hindrance to the gospel of Christ.” We should keep definitely in mind the reasons for the practice of forbearing; not for personal or selfish reasons, but for Christ and the gospel’s sake. The great Gentile apostle gives us instructions concerning the practice of this, principle in relation to the weak and erring ones: In Romans 15:1 Paul declares that the strong should bear the infirmities of the weak (having reference undoubtedly to those mentioned back in chapter 14:1); insisting that those whose faith is yet weak should be received, not to “doubtful disputations,” or, a “decision of scruples,” but, even though he has no settled faith on eating meats or observing days, he is to be borne with by the strong; he is to be sustained until his faith can become stronger. In Romans 14:15 the apostle insists that we may even destroy a soul for whom Christ died, by our failure to help bear his weaknesses. We might keep in mind that Christ’s forbearance is demonstrated by his bearing our iniquities (Isaiah 53:11). Now, we are admonished to bear one another’s burdens and so fulfill the law of Christ (Galatians 6:2).
3. This does not mean that there is to be any tolerance toward, or compromise with, false teaching. Paul says in 2 Timothy 2:25-26 that we should in meekness instruct those that oppose themselves, that God may give them repentance unto the knowledge of the truth, that they may be recovered out of the snare of the devil. This was applied to some who taught error on the resurrection, of whom Paul says, “their word will eat as doth a gangrene” (v. 17). That would not indicate the slightest tolerance with their false teaching. Turn to Revelation 2:2-4 and find there a church which could not “bear evil men.” Thayer suggests, that the language indicates only the sense of refusing to receive or condone their doctrine; not primarily a personal attitude. It might be well to note here that this exceptionally strong doctrinal church had left its first love; what constitutes leaving our “first love” while strong doctrinally?
4. Our Lord hated s,in but loved the sinner. His attitude toward the adultrous woman in John 8 is touchingly significant. God’s longsuffering and for-bearance toward us is divine evidence of our Lord’s unwillingness that any should suffer, but that all come to repentance (2 Peter 3:9).

V. Our fifth character ingredient is “diligence.”
1. Thayer: “To exert one’s self, endeavor, give diligence.” A further application of the word is shown in 2 Timothy 4:9, where Paul tells Timothy to give diligence to come “shortly”—to hasten to him. In the words of an Old Testament character, “The king’s business requireth haste.”
2. Other Biblical teaching: In 2 Timothy 2:15 Paul admonishes, that we give diligence to present ourselves approved of God, rightly dividing the word of truth. We insist in diligence in this important matter. Then, in 2 Peter 1:10 we insist that all should give diligence to make their calling and election sure; to exert themselves to that end; to make a consistent effort or endeavor to bring about the certainty of their eternal election. We insist to the impossibility of apostasy advocates that the matter was not eternally and finally settled at the time of their acceptance of their Lord, but that all should continue to give diligence to this end. Now, brethren, let us apply diligence to “Unity Among Ourselves,” in “giving diligence to keep the unity of the Spirit in the bond of peace” as stated in Ephesians 4:3.

These, brethren, are the inward graces or elements,, or characteristics which Paul declares are necessary to “Unity Among Ourselves.” If these are preceded by “Unity of Doctrine” as presented by Brother Furr, they will give substance and reality to all our religious, activities, and make possible “Unity of Action” about which Brother Straiton will now tell us.