TEACHING

Daryl Wood
(Daryl is a fivefold teacher on the Kingdomquest Apostolic Team.)

TRUE UNITY AND ITS COUNTERFEIT

“Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious oil upon the head, running down on the beard, the beard of Aaron, running down on the edge of his garments. It is like the dew of Hermon, descending upon the mountains of Zion, for there the Lord commanded the blessing–life forevermore (Ps. 133).”

A simile provided in this psalm links unity with anointing oil being generously poured forth upon the priest. The picture is figuratively rich. The “anointing” speaks of the presence of Christ, since “Christ” or “Messiah” literally means “one besmeared with oil”. Aaron also represents the priesthood, which has been opened to all whom God has redeemed (See Rev. 5:9,10). In essence this verse depicts Christ in His fulness in corporate manifestation. It is a profound type, and one that symbolically captures what God is culminating, in breathtaking fashion.

From the tower of Babel times to the contemporary impetus toward a one-world government, mankind has intuitively hungered for the power and the glory that accompanies unity. Exactly how to get there, and even what defines “there” have been matters of considerable dispute. In the ‘70's the ecumenical movement hit its apex, and seemed to some to hold promise for this fulfillment. A measure of emphasis was placed on trans-denominational meetings, with a view toward marginalizing the doctrinal differences that were perceived to be keeping us at arm’s length from one another. While often well-intentioned, such attempts generally never rose beyond superficiality. Other “unity pursuits” have been organized along party lines, with the assumption that denominational membership somehow ensures oneness. This notion has proven equally myopic.

“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 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).”

When stripped to the bedrock it should be self-evident that Christ alone is the sole and fundamental basis for true unity. He, and He alone “brings down the glory” as we properly relate to Him, and subsequently to one another. When He endorses with His corporate, manifested presence (His glory), unity is the natural byproduct (v.23). To attempt to reverse the order is a futile exercise. It is not possible to “unify ourselves” so that we can enjoy His glory. Relationships established through human engineering will not bear fruit for the Kingdom of God. Rather, those built by Him become the foundation on which He establishes a deeper work of the Spirit, thereby revealing Himself more fully in the earth.

A cognizance of this fact provokes us to move beyond the tendency to view our little gatherings as “the church”, and thereby miss the bigger picture.

“I therefore, the prisoner of the Lord, beseech you to have a walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all and in you all (Eph. 4:1-6).”

How many churches are there in a particular metropolitan locality? Most would probably run to the Yellow Pages, and begin to count congregational advertisements in order to answer that question. However, in a global sense the Lord views His body as one (Eph. 1:22, 23; Col. 1:18, 24). And even in a regional sense, He considers His church one–one church in Corinth (1 Cor 1:2; 2 Cor. 1:2), one in Thessalonica (1 Thess. 1:1; 2 Thess. 1:1), etc.

For while the church (singular) in Ephesus, the church in Colosse, etc. were undoubtedly comprised of house churches and other gatherings of believers, each regional expression of Christ’s body had recognized government. Leadership was not fractured along denominational lines, as it is in virtually every vicinity today. Could the full manifestation of restoration in Christ’s body be expected to ultimately entail a return to this early New Testament pattern of church government?

To date, “walls” inhibit the formation of, and developmental depth of, relationship and fellowship that God intends for His people to enjoy. The “walls” consist of various combinations of building materials, ranging from denominational affiliations and pet doctrinal views that become rallying points of spiritual “identity”, to more personal issues of pride, insecurity, and fear. There is evidence that these walls are cracking. This is cause for great encouragement and hope, in as much as the destiny of His bride hinges on her willingness to step outside the comfort zones that those barricades have provided.

As this translates into application it is important to also examine unity’s counterfeit. Many sincere saints with a passion after God’s heart have bowed to an imitation of true unity, in their zeal and longing to see Christ’s prayer and promise in John 17 fulfilled.

More often than not, this has taken the form of embracing what God has not, through assuming a unity with others based exclusively on what they profess. The fear of appearing “unchristian”, or intolerant of those who possess a character that is clearly other than Christ-like has been a major contributing factor. Unfortunately, such relationships can be one of the greatest direct hindrances to the realization of true unity. For when the pure in heart and the defiled in spirit are categorically cast and received under the same banner, without discrimination, the church, not to mention the world, is sent the wrong signal. Onlookers may well conclude that merely playing along with some form of religion satisfies God, nearly the same as hungering and thirsting after Him with all of one’s heart. Truly a little leaven leavens the whole lump! (1 Cor. 5:6).

The hypocrisy of such a course is that it stands in direct variance with clear directives from the Scriptures. And the fact that such biblical commands are rarely taught and heeded, or else are subjugated to social or religious expectations, in no wise excuses their disregard. The Bible provides the full gamut of direction for dealing with “problem children” within the church gatherings–from the defiantly independent self-seekers who are subtle, to the flagrantly disobedient. Here are three examples:

1. “But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us. For you yourselves know how you ought to follow us, for we were not disorderly among you; nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, not because we do not have authority, but to make ourselves an example of how you should follow us. For even when we were with you, we commanded you this: if anyone will not work, neither shall he eat. For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread. But as for you, brethren, do not grow weary in doing good. And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother (2 Thess.3:6-15).”

While this one is not to be regarded as an enemy, he is to be noted, warned, and avoided. How often do the slothful and unruly who refuse to be doers of the Word receive this treatment in the church today?

2. “Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them. For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. For your obedience has become known to all. Therefore I am glad on your behalf, but I want you to be wise in what is good, and simple concerning evil (Rom. 16:17-19).”

Scattered among the congregations of the true saints are those who do not serve the Lord Jesus Christ, but themselves! Their destructive presence (if even discerned) is at least tolerated, and often even encouraged. This is in spite of the fact that the fruit of their “ministry” brings divisions and offenses. Again, the saints are instructed to note such persons and avoid them.

3. “I wrote to you in my epistle not to keep company with sexually immoral people. Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. But now I have written to you not to keep company with anyone named a brother, who is a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner–not even to eat with such a person. For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges. Therefore ‘put away from yourselves that wicked person’ (1 Cor. 5:9-13).”

This passage addresses those who claim Christ verbally, yet deny Him through the practice of a grossly sinful lifestyle. The clear instruction here is to refuse fellowship, or even sharing a meal, with such a one. Responsibility is placed on the church to judge these. How contrary this statute stands when placed in juxtaposition to the all too common platitude, “We’re not supposed to judge!”

The toll upon potential unity in the body that has resulted from the church’s failure to obey these “hard words”, while impossible to measure, is undoubtedly enormous. A compromise over what constitutes the essence of unity has led many to settle for the mere trappings of communion, rather than an honest exchange of life.

Understandably, proper implementation of church discipline usually requires a certain discernment and past relational experience with others before it can be put into practice. Perhaps these arenas are the first where a practical lack is felt. In their absence there is no foothold for the pursuit of deeper relational ties, much less actions that are disciplinary or exclusive in nature. All this serves to underscore the strong need for pressing for more of God in all of our interpersonal dealing. A reluctance to engage in respectful confrontation spells plastic friendships. In such an environment there is no provision for “iron to sharpen iron” (Prov. 27:17).

However, where open, healthy relationships exist, the unity of the Spirit thrives. Here especially, maintenance becomes key. As with a delicately balanced ecosystem, vigilance and diligence must be exercised in order to preserve the harmonious cohabitation which God’s grace allows us to enjoy. Practically, these qualities of lowliness, meekness, longsuffering, and forbearance need to be exercised in order for us to “keep the unity of the Spirit in the bond of peace (Eph. 4:2,3).”

Recapping, two main things have led to a lack of true unity in the body of Christ, or at best, a watered-down version of what He desires to manifest:

1. A narrow vision, which fails to embrace a mutual and vital, moment-by-moment relationship with Christ Himself as the basis for that unity.

2. An acceptance of those in our midst who will not walk after the Spirit, one which counts them on more or less equal footing with those who serve Christ faithfully.

Again, unity in the Spirit cannot be assumed based on organizational affiliations or defined functional roles. It is a wonderful bond of precious value, which only God can grant. Any effort to construct a facsimile of it without His forming hand results in a return to the tower of Babel!

It should also be noted that the fourth chapter of Ephesians speaks of two different kinds of unity. The first, the unity of the Spirit (v.2), is already operative among those who are properly relating to the Head. The second, the unity of the faith (v. 13), is a largely future promise for all who will go on to maturity and perfection in Christ. It speaks of a congruent “knowledge of the Son of God” as well, which suggests a convergence of not only experience in Christ, but even doctrinal understanding. I have been fortunate to observe and enjoy the first fruits of such fellowship with a few individuals. It has been thrilling to see the gap closed on doctrinal differences, bringing us into oneness of mind and voice (see 1 Cor. 1:10; Rom. 15:5,6). Sometimes this has involved an adjustment in my understanding, and sometimes an adjustment in another’s. Frequently those of us on both sides of a particular perspective have been changed.

“It is like the dew of Hermon, descending on the mountains of Zion, for there the Lord commanded the blessing–life forevermore (Ps. 133:3).”

As a friend recently taught me, Mt. Hermon is in distant view from Mt. Zion. As brethren dwell together in unity, the dew from afar off is brought near! Our union in Christ brings to us many blessings that would otherwise be remote, and out of our reach as individuals. What an awesome figure of the power of unity’s “multiplier effect”! What we attain corporately will ultimately surpass the sum of all we can touch on our own, even to the end that “ . . . we all come to the unity of the faith and the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ (Eph. 4:13).”