The Unique Body
The word "unique" is defined by Webster as, "1. single, sole 2. being without a like or equal; single in kind or excellence; unequalled." Thus the subject indicates that the "body" which is under consideration stands alone without like or equal; it is single in kind; it transcends in excellence all other bodies, being unequalled by any other.
The "one body" is the church revealed in the New Testament. Paul writing to the members of the church at Corinth said, "Now ye are the body of Christ, and severally members thereof and God hath set some in the church — ". (1 Cor. 13:27, 28.) He wrote to the saint at Ephesus telling them that God "put all things in subjection under his (Christ's) feet, and gave him to be head over all things to the church, which is his body — ". (Eph. 1:22.) The church, of which Christ is the head, is the body. Concerning this body, the church, the apostle proceeds in this same book to affirm uniqueness — "there is one body". (Eph. 4:4.)
This body is unique in its head. No religious body which fails to submit in all things to the Son of God can lay valid claim to being this "one body". For the church is "subject to Christ". (Eph. 5:24.) This rules out all bodies which are subject to creeds compiled by man. Such bodies are subject to a human denominational standard. They only give lip service to the doctrine of Christ, who is the head of the body. The unique body has no earthly head or headquarters. Jesus Christ, the Son of God, is the head and he is in heaven. The church is unique in that it is made up of the saved. Christ is "the saviour of the body" and there is but "one body", it follows that no body other than the "one body" has the right to lay claim for its members to the salvation which the Holy Spirit assigns to the church of Christ. "The church of the Lord" is that which was "purchased with his own blood". (Acts 20:28b.) It has already been shown that the "one body" is the "church of the Lord". It is "the church of the Lord" which is purchased by the blood of Christ. It is unique in that no other body was so purchased. It is the sole, the only body purchased by the blood of the Son of God. These unique features along with all others possessed by the "one body" stem from the relationship which exists between the body and the Son of God.
Unity
The unity of believers is desired by the Son of God. He prayed for them "that believe on me through" the words of the apostles, "that they may all be one." (John 17:20, 21.) The unity of those who profess to believe on Christ would be an irresistible demonstration to the world that God did send Christ — "that the world may believe that thou didst send me". (John 17:21.) Disunity among those who claim to believe on Jesus through the words of the apostles is the great barrier standing in the way of converting the world to Christ.
Unity is not only desired, it is required by the Lord. Paul wrote to the Ephesians, "I, therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, with all lowliness and meekness, with longsuffering, forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace. There is one body — " (Eph. 4:1-4.) This passage places the responsibility of "giving diligence to keep the unity of the Spirit in the bond of peace," upon all who have been called by the gospel. This responsibility is not limited to any group smaller than them "that believe on" Christ through the words of the apostles. This required unity is for the benefit of the world, "that the world may believe that thou didst send me." (John 17:21.)
The unity of the Spirit is the unity required. Agreements and "union" arrangements based upon human authority do not qualify as the unity of the Spirit. The only unity that will meet the requirements is that which results from the teaching of the Holy Spirit. Such unity is authorized by the Holy Spirit; it is the unity of the Spirit. The Holy Spirit's platform for unity is found in the fourth chapter of Ephesians. Unity comes as a natural fruit when people come to regard the seven unities here listed as unique.
This unity is within our reach. We can "keep the unity of the Spirit in the bond of peace", otherwise, God would not have required it of us. Writing to the Corinthian brethren, the apostle Paul said, "Now I beseech you, brethren, though the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no division among you; but that ye be perfected together in the same mind and in the same judgment." (1 Cor. 1:10.) It is possible to "all speak the same thing, and that there be no division among (us)." But how can unity of this character be produced and maintained? The apostles answers this in the passage introduced above (Eph. 4:1-3). Diligence is required. Wishful thinking and occasional bursts of enthusiasm for unity are useless. To walk worthily of the calling of the Lord one must be diligent in this matter. This diligence will be rewarded only when it is directed along the proper lines. The one giving diligence to keeping "the unity of the Spirit" must cultivate lowliness and meekness and forbearance in love. High mindedness, arrogant behaviour and lack of forbearance will nullify efforts for unity, no matter how diligent one may be. In addition to this, it is essential that the thinking of one who would be successful in keeping the unity of the Spirit must be geared to the concept of uniqueness.
The unity which the Holy Spirit requires is to be had only by those who recognize that each of the unities is unique. The same word "one" is applied to each by the Holy Spirit. Diversity with reference to the body, Spirit, hope, Lord, faith, baptism or God renders vain any claim that might be made to unity. So-called "unity in diversity" is not the "unity of the Spirit". The diversity of paganism, its multiplicity of gods, is put in contrast to the unity required of Christians by the apostle Paul. "For though there be that are called gods, whether in heaven or on earth; as there are gods many and lords many: yet to us there is one God, the Father, of whom are all things. and we unto him; and one Lord. Jesus Christ, through whom are all things, and we through him." (1 Cor. 8:6, 6). The pagan theology of "gods many" is no more repulsive to God than the denominational theology of bodies many. The same Holy Spirit that requires that we think in terms of "one God" in the same text requires that we think in terms of "one body". "There is one body, and one Spirit, even as also ye were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all and in all." (Eph. 4:4-6.) If there is no serious error in thinking in terms of bodies many, lords many, and gods many, why did the Holy Spirit emphasize their uniqueness by using the word "one" before each?
Any line of reasoning which would justify the denominational situation of "churches many" will justify the heathen situation of "gods many." The body is the church (Eph. 1:22: Col. 1:18 etc.) As there is "one body" and that body is the church. it is clear to all that there is, to the Christian, but ONE church. Though there he that are called churches many, vet to us there must be one church of which Christ is the Saviour (Eph. 5:23); the one church which Christ purchased with his blood (Acts 20:28); the one church over which Christ is the head. (Eph. 1:22.) The kind of unity which the Spirit requires is conspicuous only for its absence in the popular denominational situation of churches many. And yet there are those so unmindful of the wishes of the Son of God for unity, as to thank God for the many churches. They express themselves as grateful that "every man has a church of his own choice".
There are those who deny that the different bodies of our day are contradictory to and in rebellion of God's will. Consider this — if the denominational set up, of churches many, is not in violation of the Spirit's teaching that there is "one body" — then what kind of situation would you consider to be a violation of that teaching? See if you can imagine another "set-up" different in principle from the denominational "set-up" of today which would violate the "one body" principle. If in the nature of things it is impossible to have more than "one body", approved of the Lord, why did the Holy Spirit affirm and emphasize the "one body"? Why say there is one body? Certainly for the same reason that he said that there is "one God", "one Lord" etc. Just as there are those who are so "broadminded" as to be tolerant of "gods many" and "lords many", granting to everyone gods and lords of his own choice, so there are those who grant to man the right to organize churches to suit human tastes and ideas. The "one body" doctrine is squarely opposed to denominational division. No one is striving for the "unity of the Spirit" who excuses denominationalism.
Fellowship With God And Christ
You can be a member of the "one body" and thus be in fellowship with God and Christ and everyone who has fellowship with God and Christ. This is taught by the apostle John in this language — "that which we have seen and heard declare we unto you also, that ye also may have fellowship with us: yea, and our fellowship is with the Father, and with his Son Jesus Christ: and these things we write, that our joy may be made full." (1 John 1:3, 4.) The reason assigned here for the apostles declaring that which they had seen and heard is that those who read their declaration mar have fellowship with them, which fellowship is with God and Christ. This same writer continues in the seventh verse of this first chapter to say that, "if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin". When you walk in the light of the apostles' declaration, you are in fellowship with God, Christ and all who are in fellowship with them. Fellowship with anyone other than those in fellowship with God and Christ is not desirable.
A person gets into the "one body" by being baptized into it. "For in one Spirit were we all banti7ed into one body — ". (1 Cor. 12:13.) The baptism here mentioned is the "one baptism" common to all. It was by this "one homism" that "all", whether Jew or Greek, were inducted into the "one body". That baptism is the way by which one is inducted into Christ or the "one body" is affirmed by Paul: "For as many of you as were baptized into Christ did put on Christ." (Gal. 3:27.) That being "in Christ" and being in the "one body" are the same thing is seen by a comparison of two passages. In Ephesians 2:13 we learn that men are "made nigh" "in Christ Jesus" and in the 16th verse we learn that men are "reconciled" in the "one body". To be "reconciled" is to be "made nigh". These are simply different terms describing the same process. One gets into this "one body", the church, by being baptized with the "one baptism" by the direction of the "one Spirit", which directions are found in the "one faith" (gospel).
"And now I commend you to God, and to the word of his grace, which is able to build you up, and to give you the inheritance among all them that are sanctified". (Acts 20:32.)