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Matt. 16:18 introduces in the gospel history the subject of the church. Jesus said, "I will build my church; and the gates of hell shall not prevail against it." This text implies that the church as an institution was not yet founded, and it also clearly implies that Christ himself was to be the founder and builder of his church.

Jesus had already preached that the kingdom of heaven was at hand, and when he sent forth his twelve apostles he commanded them to preach and say, "The kingdom of heaven is at hand." Jesus himself taught the doctrines of the kingdom, but in the words of our text there is implied deeper ideas of the kingdom of God yet to be revealed in all their fulness of meaning.

The body of Christ

We should divest our minds, temporarily at least, of preconceived ideas of formal church organization and earnestly seek to understand the real signification of that church of which Christ was himself personally the founder. A few texts make this point clear: "And hath put all things under his [Christ's] feet, and given him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all" (Eph. 1: 22, 23). The church, then, is the body of Christ. Of this body Jesus himself is the head. "And he is the head of the body, the church … that in all things he might have the preeminence" (Col. 1:18). "For his body's sake, which is the church" (verse 24). Christ is head of but one body. "There is one body" (Eph. 4:4). In these texts the body and the church are used interchangeably, referring to one and the same thing. The body of which Christ is the head is the church that he built, "the church of God, which he hath purchased with his own blood" (Acts 20: 28).

The atonement its procuring cause

It is therefore to Calvary that we must look for the specific act by virtue of which Christ personally became the founder of his church. There it was "purchased with his own blood." There we find the application of those sublime words of the Savior, "And I, if I be lifted up from the earth, will draw all men UNTO ME" (John 12: 32). By virtue of that act, God "put all things under his feet, and gave him to be the head over all things to the church." Yea, by virtue of that act, "God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, … and that every tongue should confess" (Phil. 2:9–11).

The church, then, proceeds from Calvary: Pentecost was but its initial manifestation to men and its dedication for service. Of this we shall have more to say hereafter.

Composed of true Christians

Since through his death Christ proposed to draw all men unto him, it is evident that all the members of Christ are therefore members of his body, the church. To this agrees the words of the apostle Paul, "For as we have many members in one body, and all members have not the same office: so we [true Christians], being many, are one body in Christ, and every one members one of another" (Rom. 12: 4, 5). "Now hath God set the members every one of them in the body, as it hath pleased him" (1 Cor. 12:18).

Mode of admission

Becoming a member of the spiritual body of Christ is necessarily a spiritual operation. Men may admit members to a formal church relationship, but only the Spirit of God can make us members of Christ. "For by one Spirit are we all baptized [or inducted] into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit" (1 Cor. 12:13). This text does not refer to literal water-baptism, but to the work of the "Spirit," by whom we are inducted into Christ. "God hath set the members every one of them in the body" (verse 18). And since this is the work of the Spirit, it is evident that none but the saved can possibly find admittance into the spiritual body of Christ. Under a different figure Jesus conveys the same truth. "I am the door: by me if any man enter in, he shall be saved" (John 10: 9). "And the Lord added to them day by day those that were being saved" (Acts 2:47, R.V.). Salvation, then, is the condition of membership.

Family relationship

The members of Christ are members of God's family. How do we become members of the divine family? "Except a man be born again, he can not see the kingdom of God" (John 3:3). "As many as received him, to them gave he power to become the sons of God … which were born … of God" (John 1:12, 13). "Beloved, now are we the sons of God" (1 John 3:2). Since this family, or church, is composed of the saved, or those who are born again, and excludes all the unsaved, we can understand Paul's reference to "a glorious church, not having spot, or wrinkle, or any such thing," but "holy and without blemish" (Eph. 5:27).

We have spoken of the union of all believers with Christ when he draws them unto himself and becomes their spiritual life. But this unity of all believers with Christ is a spiritual relationship and experience not to be confused with external things. The Bible speaks of Christians as being "in Christ." What does this mean? It certainly means to be "born again," for without that experience we "can not see the kingdom of God" (John 3:3). "Therefore if any man be in Christ, HE IS A NEW CREATURE: old things are passed away; behold, all things are become new" (2 Cor. 5:17). "Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him" (1 John 3:6).

Unity of believers

But our union with Christ, by which we become members of the divine family, necessarily fixes our relationship with all those who are members of Christ. If, through salvation, we are brought into a sacred unity with Christ, we are by the same act brought into essential unity and fellowship with the members of Christ. This the Word distinctly affirms: "We, being many, are one body in Christ, and every one members one of another" (Rom. 12: 4, 5). "There should be no schism in the body; but the members should have the same care one for another" (1 Cor. 12:25). While this last text relates literally to the physical body, the apostle applies it in an illustrative way to the spiritual body. "Now ye are the body of Christ, and members in particular" (verse 27).

Unity and uniformity

Harmony in a normal physical body is not effected by external means, but is organic. The members may be many and diverse, but they are all necessary and have their respective places and work. So also with the body of Christ. Union with Christ is not dependent upon absolute uniformity except in the one thing—the fundamental experience by which we are made members of Christ. In the apostolic period the children of God who loved our Lord and were known of him were not all of one age or size or nationality. They had not all enjoyed the same social advantages, nor had they had the same intellectual attainments. The act of receiving Christ and his salvation did not perfect their knowledge; therefore they had to be patiently taught in order to bring them into the "unity of the faith." And for this purpose divinely chosen instructors were appointed, who must themselves "study" and give careful attention to "doctrine" (Eph. 4:11–14; 1 Tim. 3:13–16). But the gospel penetrates beneath the surface; it goes straight to the heart and reaches fundamental things. "There is neither Jew nor Greek; there is neither bond nor free, there is neither male nor female: for ye are all one IN CHRIST JESUS" (Gal. 3:28).

The unity of believers with Christ is, therefore, based on divine relationship, and this is the fundamental basis of the true relationship of believers with each other. In order to maintain spiritual relationship with Christ and his people, the Christian must have an obedient heart and "walk in the light of the Lord"; but we should always be ready to extend our fellowship to those whom Christ really receives and approves.

How prone men have ever been to ignore this simple, divine standard and set up arbitrary rules of their own by which to measure others! This wrong tendency combined with the carnal ambitions of men who love to parade their own unscriptural ideas before the world and gain adherents has been the real cause of the disunion of Christians. But the Bible standard is what we are now considering. It teaches that the saved people were "members one of another" as well as members of Christ; that they were, in fact, "all one in Christ Jesus."

Unity a practical reality

According to the New Testament standard, unity of believers is more than an invisible, intangible, spiritual fellowship. They are "members one of another" as well as members of Christ. That unity was designed to be visible and to form a convincing sign to the world of the mighty power of Christ. This stands out prominently in that notable prayer of our Lord recorded in John 17, which was uttered on the most solemn night of his earthly life. First he prayed for his immediate disciples, then for all believers, in these words: "Neither pray I for these [twelve] alone, but for them also which shall believe on me 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" (verses 20, 21).

Such unity is a real standard. It will convince the world. The practical force of this last scripture can not be lessened by reference to those other words of Jesus, "By this shall all men know that ye are my disciples, if ye have love one for another" (John 13: 35), for Jesus taught the inseparable nature of love and unity. Love, as an inward affection, produces deeds and results, and is measured thereby. Jesus said, "If a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him" (John 14: 23). And just as love to God invariably produces union with God, so also true love to man will result in unity. "My little children, let us not love in word, neither in tongue; but in deed and in truth" (1 John 3:18). Carnal divisions can not exist where true love reigns.

Christ died for unity

For this visible unity Christ prayed—"That they all may be one, … that the world may believe." More than this, he died that unity might be effected. John 11:52 clearly shows that one purpose of Christ's death was that "he should gather together in one the children of God that were scattered abroad." Therefore unity of believers is a sacred truth resting on the solid basis of the atonement. That this unity is more than that general union resulting from the personal attachment of separate individuals to Christ as a common center, is proved by the fact that it is designed to gather together in one the scattered children of God. Jesus himself said, "Other sheep I have [Gentiles], which are not of this [Jewish] fold: them also I must bring, and they shall hear my voice; and THERE SHALL BE ONE FOLD [flock] AND ONE SHEPHERD" (John 10:16).

Jew and Gentile united

Broadly speaking, there were at that time but two classified divisions of men—Jews and Gentiles. Jesus predicted that his sheep from both sections should be brought together into one flock. In the second chapter of Ephesians, Paul tells us how this was accomplished. Although "in times past" the Gentiles were "strangers from the covenants of promise, having no hope and without God in the world," in Christ they were "made nigh by the blood." "For he is our peace, who hath made both [Jews and Gentiles] ONE, and hath broken down the middle wall of partition between us … that he might reconcile both unto God in one body by the cross" (verses 12–16). Since this glorious reunion through Christ, the Gentiles "are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God." They also "are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone … in whom ye also are builded together for an habitation of God through the Spirit" (verses 19–22).

On account of the high standard of unity set forth in his epistles, Paul has been branded an idealist. But what shall we say of Christ who prayed for such visible unity and died for it? An idealist is one who forms picturesque fancies, one given to romantic expectations impossible of accomplishment. The idealist usually has but few practical results. But Paul accomplished things. He broke away from his Jewish prejudices, which brought down upon his head the wrath of his fellows. He went into the synagogs of the Jews and brought out those who were willing to become disciples of Jesus. To build up the work of the Lord he labored night and day with tears; he laid broad and deep the very foundations of the Christian faith in heathen lands. Within a very few years he established Christian churches in four provinces of the Roman Empire—churches in which Jew and Gentile met together in common fellowship, in one body. If this is idealism, Lord, give us many more such idealists.

The burden of Paul's ministry

But the unity described by Paul in the epistles which he wrote late in life is not given as a mere ideal standard for the future toward which men should strive. It is given as the record of a historic fact, the accomplishment of which lay at the very foundation of Paul's call to the ministry.

In the second chapter of Ephesians, already quoted, Paul declares that both Jews and Gentiles were reconciled to God in one body by the cross. In the next chapter he shows his part in the accomplishment of that end. First, he was called of God as the apostle of the Gentiles; then by revelation was made known unto him "the mystery of Christ which in other ages was not made known unto the sons of men … that the Gentiles should be fellow heirs, and OF THE SAME BODY, and partakers of his promise in Christ by the gospel" (Eph. 3:4–6). The promise referred to was doubtless the "promise of the Father," the gift of the Holy Ghost. "That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith" (Gal. 3:14). "For this cause," says Paul, "I was made a minister … that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery … to the intent that now unto the principalities and powers in heavenly places might be known BY THE CHURCH the manifold wisdom of God" (Eph. 3: 1–10).

Was divinely attested

Paul was given a tremendous task—"TO MAKE ALL MEN SEE" that mystery. This task required from God "the effectual working of his power" (verse 7). And in another place he also shows that this power was not lacking: "For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, through mighty signs and wonders, by the power of the Spirit of God" (Rom. 15: 18, 19).

Paul, then, was divinely commissioned "to make all men see" the mystery of this union of all classes of men "in one body by the cross" (Eph. 2: 16), all in "the SAME body, and partakers of his promise in Christ by the gospel" (Eph. 3: 6). And when Paul's career was finished, the same mystery was given over to others that it might be "known BY THE CHURCH" (verse 10), "the church, which is his body" (Eph. 1: 22, 23). The ministry, then, should have held the ground already attained, the actual union of all the saved in one body, and have labored earnestly "to make all men see" that that body only is the church.