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Please turn with me in your Bibles 
to Ephesians chapter 4. Ephesians chapter 4. I want to read verses 1 to 16 and 
then our focus this evening will be on verses 1 to 3. Beginning 
in chapter 4 at verse 1, I therefore, the prisoner of the Lord, beseech 
you to walk worthy of the calling with which you were called, with 
all lowliness and gentleness, with long-suffering, 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. But to each one of us, grace 
was given according to the measure of Christ's gift. Therefore, 
he says, when he ascended on high, he led captivity captive 
and he gave gifts to men. Now this, he ascended, what does 
it mean but that he also first descended into the lower parts 
of the earth? He who descended is also the 
one who ascended far above all the heavens, that he might fill 
all things. And He Himself gave some to be 
apostles, some prophets, some evangelists, and some pastors 
and teachers, for the equipping of the saints, for the work of 
ministry, for the edifying of the body of Christ. We all come 
to the unity of the faith and of the knowledge of the Son of 
God, to a perfect man, to the measure of the stature of the 
fullness of Christ, that we should no longer be children tossed 
to and fro and carried about with every wind of doctrine by 
the trickery of men in the cunning craftiness of deceitful plotting. 
But speaking the truth in love may grow up in all things into 
him who is the head, Christ, from whom the whole body, joined 
and knit together by what every joint supplies according to the 
effective working by which every part does its share, causes growth 
of the body for the edifying of itself in love. Amen. Well, let us pray. Our gracious 
God and our Holy Father, we pray now for your blessing to be upon 
us as we study scripture. We pray that the Holy Spirit 
would be at work in our hearts and in our minds. We know God 
and confess that apart from Christ, we can do nothing. So we pray 
that the great prophet of the church would send forth the Holy 
Spirit to take the word of God most high. and to apply it to 
each and every heart in this place. We ask that you would 
forgive us for our sins and transgressions. God, cast away anything that 
would darken our understanding and cause us not to receive with 
glad hearts the word of truth. Cleanse us in the blood of the 
lamb, and may passages like these be a great help to us in our 
individual Christian walk, but as well as we gather together 
as the church, as we find ourselves covenanted together under Christ, 
with each other in this world. We ask these things through Christ 
our Lord. Amen. Now as I was considering 
this particular message in verses 1 to 3, there's one of three 
reasons why a preacher would preach this particular passage 
to the congregation. The emphasis is on the pursuit 
of Christian unity. A pastor might be going through 
the book of Ephesians and he might be at that particular point. A second reason why he might 
preach on this particular passage is because he senses that there 
is disunity or some sort of a breach within the context of the local 
church. So certainly he would want to 
preach this as a bit of corrective. and instruction so that the people 
of God would indeed seek to put away division and find that blessed 
unity that Christ has for his church. Or in the third reason, 
because the church does possess the unity of the Spirit and the 
bond of peace, and the pastor wants to encourage the people 
of God to continue, to persevere, to maintain. If you notice specifically, 
Paul says in verse 3, endeavoring to keep the unity of the spirit 
and the bond of peace. The presupposition there is that 
there is this. It is present. It is a current 
possession of the church, and the church therefore must endeavor 
to keep it. So I come in that third sense, 
an encouragement, a reminder, and hopefully a promotion in 
all of our hearts to continue to seek, by the grace of God, 
to find blessed unity in Christ and unity in one another in the 
Free Grace Baptist Church. Remember in our Lord's high priestly 
prayer, he prays specifically in chapter 17, of John's Gospel 
in verse 11, and then again in chapter 17, verses 20 to 23, 
that the Church of Christ would be one, that they would be in 
unity with the Lord God Almighty, with the Son, of course, but 
with one another. And that's Paul's emphasis here 
in chapter 4. of the book of Ephesians. Just 
to give you a bit of a lay of the land and the structure going 
on, chapter 4 begins specifically the practical section of this 
epistle. Chapters 1 and 2 of the doctrine, 
specifically chapter 1 verses 3 to 14, are so great a salvation 
by the triune God. Chapter 2 indicates the power 
of God manifested in the salvation of individual sinners and in 
bringing Jew and Gentile together and making them one new man under 
Jesus Christ. Chapter 3 is a bit of a transition. Paul speaks to the Ephesians. He tells them something of his 
own ministry, of his own place in redemptive history. He indicates how he prays for 
the people of God in Ephesus. And then 4, 5, and 6 properly 
are very practical in nature. So in chapter 4, we have specifically 
an idea or an exhortation to pursue unity in its entirety, 
in 4, 1 to 16. Specifically stated in verses 
1 to 3, verses 4 to 6, he gives the basis for our Christian unity. In verse 7, he states that unity 
does not necessarily mean uniformity. There is a diversity of gifts, 
according to verse 7, that the ascended Christ gives to the 
church with a specific purpose in view. And that specific purpose 
in view in verses 8 to 16, he shows how those diverse gifts 
are employed in order to produce unity among the people of God 
through doctrinal fidelity. The gifts emphasized in verses 
7 and then again in verse 11 indicates that this is the teaching 
ministry in the church. So the unity that is in view 
in chapter 4 of Ephesians isn't some watered-down ecumenicism 
that we find today. We find this collapsing of theological 
distinctions. We find this broadening of our 
theological convictions so that we can have these big tents and 
include a whole host of people. That is simply not in view in 
this particular passage. This is a spirit-wrought unity 
and therefore it is founded upon, grounded in the truth as it is 
in Jesus. A unity that is pursued at the 
expense of truth will yield neither. We will not have Christian unity 
and we will certainly not have truth. It's interesting, in the 
early creeds of the church, the creeds that we refer to as the 
ecumenical creeds, that whole idea of ecumenicism, bringing 
in people together, at the end of those creeds there were always 
anathemas, that is, a pronouncement of damnation upon those who departed 
from received truth, those who departed from the truth contained 
in that particular creed. So in the early church, that 
emphasis on ecumenicism was not, again, a watered-down version 
where it was the least common denominator that brought us together. So the argument tonight is that 
the unity that we achieve in Christ and with one another in 
the church is founded upon the truth as it is in Jesus. It is 
the gospel that promotes and produces this unity that we find 
in the church of Jesus. We consider verses 1 to 3. We'll 
do so under three observations. First, the command stated in 
verse 1. Second, the elements required in verse 2. And then 
thirdly, the corporate focus intended in verse 3. But note first the command. Paul 
says in verse 1 of chapter 4, I therefore, the prisoner of 
the Lord, beseech you to walk worthy of the calling with which 
you were called. I therefore. The connection is 
to all that has preceded. Again, the doctrine and then 
the practical application. We don't just jump ahead to practical. We don't just go to the application. But we must learn the doctrine. 
We derive from this the theology. The doctrine of salvation, soteriology, 
precedes Christian ethics. We cannot engage in Christian 
ethics unless we are first Christians, unless we, by God's grace, have 
been chosen in Him before the foundation of the world. Unless 
we, by God's grace, know something of the blood of the Redeemer 
in whom we have redemption. Unless we, by God's grace, know 
something of the seal and the guarantee of the Holy Spirit. 
We cannot be Christians unless Christ has saved us from our 
sins. What we find in 4 to 6 isn't 
just a list of principles on how to do better or try harder. 
This is the natural outflow of those who by the grace of God 
have been conquered, who have by God's grace surrendered, those 
who have believed on the Lord Jesus Christ, those who have 
tasted and seen that Christ is good, those who are washed in 
His blood, and those who are brought together in the church 
as a result of Christ's redemption, we are now called to live in 
a particular manner. So if you profess saving faith 
in Jesus, if you have made the good confession, if you are a 
church member, what we find here in verses 1 to 3 are not suggestions, 
they're not recommendations, they're not additions, if you 
so choose to implement them in your lives. No churches will 
not find unity, they will not find that bond of peace, without 
a pursuit of the things that are commanded here by the Apostle 
Paul. Paul tells us that he writes 
from prison. This is one of the prison epistles, 
but he's a prisoner of the Lord, or he's a prisoner in the Lord. 
This means he's a prisoner because of Christ. He's not in prison 
because he's a malefactor. He's not in prison because he's 
an insurrectionist. He's not in prison because he's 
a criminal. He's Christ's prisoner. He is 
the one who, it is because of his life in Jesus Christ that 
he has been thrown into prison. Calvin makes this beautiful statement, 
the apostles prison is more truly venerable than the splendid retinue 
or triumphal chariot of kings. And isn't it wonderful that when 
Paul is in prison, this is what he's doing. When Paul is in prison, 
he's not whining, he's not grumbling, he's not crying, he doesn't have 
that metal cup and he's rubbing it on the poles like you see 
in the old, you know, with the prison cell. He's not saying, 
call my lawyer, I've been framed. No, he takes pen to paper. the 
Spirit of God upon him, and he writes to the churches. And what 
is it, directly following the doctrinal exposition of the Gospel, 
that causes Paul to write? He wants the people of God to 
endeavor to keep the unity of the Spirit in the bond of peace. May I just say, by way of autobiography, 
I have labored in situations where there wasn't peace and 
there wasn't unity. And by God's grace, over the 
last several years, we've had peace and we've had unity. I 
will take the peace and the unity over any other thing whatsoever. That conference last week, or 
that General Assembly in Mansfield, Texas, it truly was glorious 
to see brethren dwell together peaceably, to have a degree of 
unity in the Lord Jesus Christ. And while there were differences 
in terms of doctrine, there weren't differences in terms of expression 
of love, in terms of peace, and in terms of a genuine desire, 
to advance the cause of God in truth, and all the while having 
respect for the blood-bought children of God. We need to understand 
that when we contend earnestly for the faith which was once 
for all delivered to the saints, we do so in the orbit of Christian 
ethics. We are not told to forget everything 
we know about lowliness and about gentleness and about all the 
things that Paul enjoins upon us. This was not a cage match. We are not shaving our heads 
and walking into a ring and pounding on each other to advance the 
cause of God and truth. Now, that might be an easier 
way. It might be a more definitive 
way, for some it might be a funner way, but that is not Christ's 
means. Christ says we are to engage 
with one another with Christian affection and love. Paul tells 
the people of God in Ephesus, I beseech you to walk worthy 
of the calling with which you were called. The command to walk 
means to conduct one's life. Have your conversation this way. The walk doesn't mean when you 
go around your block. It means the way you conduct 
yourself as a Christian man, as a Christian woman. And notice, 
we are to walk worthy of the calling. We are saved completely 
and alone by the grace of God. It's not our worth that commends 
us to God and He rewards us with salvation. All worthiness is 
to be found in the Lord Christ alone. God made Him. who knew 
no sin, to be sin for us, that we might become the righteousness 
of God in Him. When God saves us freely by His 
grace, and He brings us out of darkness into marvelous light, 
it is to proclaim His praises, it is to sing His glorious name, 
and as well to let our conduct be worthy of the Gospel. In other 
words, there is a practical design with reference to the Gospel 
of Jesus Christ. We are saved, according to Paul, 
to be holy and blameless. Ephesians 1.4. He chose us in 
him before the foundation of the world that we should be holy 
and without blame. He doesn't choose us because 
we are holy and without blame. He chooses us unto this. He calls us as sons of God in 
chapter 1 and verse 5. How are sons of God to conduct 
themselves? In a godly way, in a Christ-like 
way, in a way that honors the Father who saved us by His grace. We are to conduct ourselves as 
blood-bought children, Ephesians 1, 7. We have redemption through 
His blood. His blood washes us from our 
sins in justification. We have the imputation of righteousness. 
We have the forgiveness of sins. But God calls us to walk in a 
manner worthy of that. Jesus Christ saves His people 
from their sins. He doesn't save them to continue 
in sin, but rather there is to be a holiness and a righteousness, 
a worthiness, if you will, of the calling to which or which 
you were called. And what we find in this particular 
section is that the Apostle indicates or highlights that those who 
have been effectually called, those who have been brought out 
of darkness into marvelous light, those who have been saved by 
the blood of the Lamb are now to walk in a manner that is consistent 
with that great salvation. You all get that, don't you? 
You all know that to be the case. God saves us not to engage in 
antinomianism. God saves us not to get engaged 
in license. God saves us not so we can continue 
in patterns of sin, but we are saved in order to serve the God 
of heaven and earth and to pursue those things which are pleasing 
in his sight. Now notice the elements required 
in verse two. He indicates four things that 
we ought to have. Gordon Clark says that commentators 
who spend time on each one of these sort of miss the point, 
but I don't think he's right in this regard. I think these 
are all very similar, but I think they're dissimilar enough to 
sort of round out for us what a man of God pursuing Christian 
unity looks like. Note first the need for lowliness. Notice, I therefore, the prisoner 
of the Lord, beseech you to walk worthy of the calling with which 
you were called. We ask the question, how do I do that, Paul? What 
does that mean? Paul tells us in verse 2. with 
all lowliness. That means humility. It's a very 
interesting word. The word means lowly thinking 
or humility and it was unknown in Greek and Roman literature. 
This virtue for Christians was not a virtue for the Greeks or 
the Romans. Humility, lowliness, that's not 
something that Greeks and Romans prided themselves on. More than 
likely, Christians coined this particular term, and it was indeed, 
or it does rather refer to the quality of esteeming ourselves 
as small, but at the same time recognizing the power and ability 
of God. This should not surprise us. 
How do we walk worthy of the calling with which we were called? 
We do so with all lowliness, right? Humility. Matthew 5, verse 
3, blessed are the poor in spirit. Not blessed are the proud, not 
blessed are the arrogant, not blessed is the narcissist, but 
blessed are the poor in spirit. For theirs is the kingdom of 
heaven. We find this in Philippians chapter 2 and verse 3. The apostle 
tells us, let nothing be done through selfish ambition or conceit, 
but in lowliness of mind. Let each esteem others better 
than himself. Let each of you look out not 
only for his own interest, but also for the interests of others. We see it in Colossians 3.12. 
We see it in 1 Peter 5.5. This is not an isolated section 
in Scripture. In order to walk worthy of the 
calling with which we were called, we must indeed imbibe lowliness. If we are to endeavor to keep 
the unity of the Spirit in the bond of peace, it is to be with 
lowliness. Brethren, there is no Christian 
unity, there is no Christian camaraderie, there is no Christian 
union when there's pride in the house. Death to pride, brethren, 
that's what we need to pursue. Listen to what Calvin says concerning 
this idea of lowliness or of humility. He says, let us remember, 
therefore, that in cultivating brotherly kindness, we must begin 
with humility. Whence come rudeness, pride, 
and disdainful language towards brethren? Whence come quarrels, 
insults, and reproaches? Come they not from this, that 
everyone carries his love of himself and his regard to his 
own interests to excess?" You see, I think Calvin assumes what 
Jesus assumes. There will be a degree of self-love, 
right? We are to love our neighbor as 
what? As ourselves. Husbands are to 
love their wives as themselves. That is assumed. We don't purposefully 
walk around and burn ourselves. I know there's exceptions to 
every rule, but for the most part, we try not to engage in 
self-destructive tendencies. We do not wait for a big truck 
to come down the street and jump out in front of it. There is 
a degree of self-love. We don't ingest arsenic. We don't 
ingest hemlock. We don't take things that will 
kill ourselves because, quite frankly, we love ourselves and 
we want to preserve ourselves for the long haul. So Calvin 
assumes that this is the reality, but listen to what he says. Come 
they not from this, that everyone carries his love of himself and 
his regard to his own interests to excess. It is when you are 
first and foremost above everyone else. That is an affront to this 
virtue called lowliness or humility. When you insist that everything 
go your way, when you are the most important person in the 
universe, you have missed this particular virtue. God opposes 
the proud. He makes the proud His sworn 
enemy, according to 1 Peter chapter 5. This is huge. You want God as your enemy? Be a proud man. Be a proud woman. Insist on your own place. Insist 
on your own rights. Insist on the thought that you 
are more important than everyone else. This virtue is chiefly 
demonstrated in our Lord Jesus, according to Paul in Philippians 
2. The opposite, or the antithesis, is found in Romans 12, 16. Be 
of the same mind toward one another. Do not set your mind on high 
things, but associate with the humble. Do not be wise in your 
own opinion. That's good counsel, isn't it? 
Do not be wise in your own opinion. Just embrace the reality that 
you're not as excellent as you think you are. You're not as 
wonderful as you may think. You're not the glowing and sterling 
example of all things wise, all things knowledgeable, and all 
things holy in this particular world. That first necessary element 
in the pursuit of a worthy walk which issues forth in an endeavoring 
to keep the unity of the spirit and the bond of peace is a self-effacement. It is a lowliness. It is the 
opposite of pride. In the second place, he says 
we need to be gentle. With all lowliness and gentleness, 
Gentleness. Now this doesn't mean limp-wristed, 
passive Christianity that never rises up in opposition against 
any evil or against anything whatsoever. It means in the day-to-day 
operations of the life of Christ's Church, we ought to be a gentle 
people. We ought to love the brethren. 
We ought not to always insist upon our own ways. The idea here 
means meek, gentle, the humble and gentle attitude which expresses 
itself in patient submissiveness to offense, free from malice 
and desire for revenge. We see it, it's one of the fruits 
of the Holy Spirit in Galatians chapter 5. We see it scattered 
throughout the New Testament epistles. John Eady says it is 
meekness of spirit in all relations. It is a meekness of spirit in 
all relations. This too is a beatitude. Blessed 
are the meek, for they shall inherit the earth. When we studied 
that particular passage, meek does not mean doormat. The idea 
is power under control. It is not doormat theology that 
is enjoined. but it is a self-control over 
one's person, over one's spirit, so that we do not alienate people 
and we are not obnoxious and it is not the case that we are 
so abrasive and so harsh and so callous that we cannot pursue 
the unity of the spirit in the bond of peace. Edie says, It 
is a meekness of spirit in all relations, both toward God and 
toward man, which never rises in insubordination against God, 
nor in resentment against man." This was a characteristic or 
a description of our Savior according to Matthew 11, 29 and 2 Corinthians 
chapter 10 and verse 1. You see how these things go hand 
in hand. If we are lowly, if we are humble, 
if we have a proper assessment of ourselves, if we know ourselves 
dependent fully upon the grace of God, nothing in and of ourselves, 
hopefully that will issue forth in a gentleness in dealing with 
others. You see, brethren, these are 
ingredients that are necessary or elements that are necessary 
for this worthy walk by which we endeavor to keep the unity 
of the Spirit in the bond of peace. Note the third element, 
the need for long-suffering. With long-suffering, this is 
a description or part of love, 1 Corinthians 13.4. Love does what? Doesn't suffer 
at all and it's not kind? No, love suffers long and is 
kind, you see. We need to suffer long, we need 
to be a patient people. We need to realize that the church, 
like individuals, is going through sanctification. Not everybody 
is always at the same place at the same time. Not everybody 
is where you're at. You have to be patient with the 
rest of us slobs. You have to be patient with the 
rest of us persons. You have to understand that the 
Lord moves in a mysterious way, his wonders to perform. Sometimes 
Christians take longer to find growth in particular areas. Sometimes 
it's after repeated journeys to the woodshed. Sometimes it's 
after the chastening hand of God has come upon them. We need 
to understand that ultimately the people of God are God's project. We need to be patient. We need 
to be long-suffering. We need to be forbearing as the 
next ingredient fleshes out. But long-suffering is also found 
as a fruit of the spirit in Galatians chapter 5, verse 22. In order to realize this worthy 
walk, we must earnestly pursue and cultivate patience. This 
all goes hand-in-hand with our studies in Matthew 18 and church 
discipline as well. This is what ought to be, this 
ought to be descriptive of us when we come to one another. 
when we seek to deal faithfully with one another. There ought 
to be a lowliness. There ought to be a gentleness. 
There ought to be a long-sufferingness about us. And then notice, fourthly, 
the need to bear with one another in love. Bit of a different construction. I wonder if what we have is long-suffering, 
and then sort of a subset or an illustration of that is to 
forbear with one another in love. What's long-suffering look like? 
It's patience, to be sure. But in the Church of Jesus Christ, 
specifically bearing with one another in love. I told you before 
I've read Spurgeon who says we need two bears in the church. 
We need to bear and we need to forebear. We need those bears 
in the life and the congregation of the church. We need to be 
a patient people. We need to forebear with one 
another in love. Now this is not to bear with 
heretics. Pastor Cam read Titus 3 verses 
9 and 10 this morning. Let me just remind you of what 
Titus 3 says. Again, this is not an ecumenicism 
devoid of truth. This is not a let's just all 
get along together. This isn't Rodney King theology 
that Paul is espousing. Notice in 3, 9, and 10 of Titus. 
But avoid foolish disputes, genealogies, contentions, and strivings about 
the law, for they are unprofitable and useless. Reject a divisive 
man after the first and second admonition, knowing that such 
a person is warped and sinning, being self-condemned. This morning 
in the prayer meeting hour, we gave a report about the assembly 
last week in Mansfield. And I mentioned that one of the 
things Pastor Porter and I were musing on at that particular 
assembly was the story I don't know if it's accurate or not, 
it's maybe an apocryphal story, but it's nevertheless out there, 
that at the Council of Nicaea, you remember that great council 
of the church where the deity of Jesus was being debated and 
fought for? Well, according to the story, 
Saint Nicholas walked up to Arius and slapped him in the face. 
slapped him right in the face. Of course, Arius was the one 
denying the truth of the deity of Jesus. Nicholas was contending 
for the faith. Nicholas was contending for the 
truth that Christ is very God of very God. Now, I'm not admonishing 
or encouraging or exhorting you to go and slap heretics in the 
face. If you do that and the heretic 
happens to outweigh you by a few pounds, you may get something 
back rather than a slap in the face. In fact, I highly recommend 
you be careful. These days, heretics carry guns 
or knives or other sorts of malicious implements wherein they can do 
great bodily damage. Do not slap heretics if you want 
to maintain your life in this world. You see, that is not what 
Paul is talking about. He is not talking about coexisting 
with deniers of the Trinity. He is not talking about coexisting 
with deniers of justification by faith alone. He is not talking 
about coexisting with those who deny the doctrine of Jesus Christ 
and His person and His work. But he is talking about the squabbles 
and the little things that rise up in the context of Christ's 
people. Where instead of dealing faithfully 
with one another, instead of forbearing with one another in 
love, we get our noses bent out of shape. We speak ill of others. We talk about others behind their 
back. We gossip and we slander instead 
of manning up, Matthew 18, instead of doing what the Apostle says. We're not to have truck with 
those who deny the Trinity. But those who see something a 
bit different in terms of a preference, forebear with one another. In 
love, brethren, this is crucial. If the church of the Lord Jesus 
Christ, the several members start to get petty and start to get 
insistent upon their way or the highway. If they start to get 
astray or follow down these rabbit trails, they start looking down 
their noses at everybody else. They're not lowly, they're not 
humble, they're full of pride. They're not gentle, but they're 
abrasive and they're caustic. And they want everybody to be 
just like them. They have no long suffering. 
They have short fuses. They are easily set off. If anybody 
doesn't cross their T's or dot their I's the way they do, it 
is just problem to pay. And in this instance, he tells 
us to be bearing with one another in love. We do not grudgingly 
bear with one another because we have to, but rather we joyfully 
bear with one another because we love that brother for whom 
the Lord Jesus has died and risen. Now notice thirdly and finally, 
the corporate focus intended. So you see, walk worthy of the 
calling with which you were called. Do so with lowliness, with gentleness, 
with long-suffering, with this attitude of bearing with one 
another in love. The corporate focus, what are 
we supposed to be intent upon? What is it that we are supposed 
to pursue? Notice verse 3, endeavoring to 
keep the unity of the spirit in the bond of peace. The idea 
here, the activity involved, the participle, endeavoring means 
to give diligence, to be eager, to make every effort. You see, 
it's not passive. It's not, I'm just going to forget 
everything, I'm just going to sit in my pew, I'm just going 
to sit in my couch, and I'm just going to watch the church go 
by. No, you personally need to endeavor to keep the unity of 
the Spirit and the bond of peace. You need to pray for that. You 
need to labor for that. You need to put in practice those 
elements that are indicated in verse 2. Flavel says the beauty, 
the strength, and the glory as well as the duty of a church 
is to endeavor to keep the unity of the spirit in the bond of 
peace. Negatively, we must avoid schism. I'm not sure the pronunciation, 
if that's a hard C or it's a silent C. I didn't have time, didn't 
think about it actually to look it up. Scism or schism. S-C-H-I-S-M. I've always said 
schism. I've heard it the other way as 
well. But we need to avoid that and we need to avoid division. We need to avoid it like the 
plague. You ever notice that certain persons are just drawn 
to bad stuff? Yeah, they're called us. What 
do they show on the news? Do they show happy, healthy, 
productive human beings coming home at the end of the day, kissing 
their wives and having family activities? That's not what you 
see on the news. You see murder. You see mayhem. 
You see robbery. You see drug deals. You see bad 
things. Guess what? People watch that. 
Again, we ought to watch. We ought to be alert. Whether 
you watch it or you take it in some other way, you should know 
what's going on in your world. That's not what I'm saying. Don't 
do that. There's a certain allurement or a draw that we have to that 
which is dark. And in the church, some people 
always find the controversy. Some people always exploit it, 
or they amplify it, or they fan it. You don't need to do that. You need to avoid schism. You 
need to avoid division. You need to consider Proverbs 
6, 19. Yahweh hates six things, yea, seven are an abomination 
to him. Yahweh hates pride. Yahweh hates 
abortion because it says he abominates hands that shed innocent blood. 
Yahweh abominates as well one who sows discord among brethren. See, it's easy for us to wrap 
our minds around Solomon's statement that God hates hands that shed 
innocent blood. I mean, isn't that a perfect 
application to abortion, to euthanasia? Isn't that a perfect application 
to the wanton violence that you see in some cities where people 
are gunned down over drugs? They perhaps are just standers 
by and they get shot in some drug exchange. We are to avoid 
this. One who sows discord among brethren. John Flavel again says, be deeply 
affected with the mischievous effects and consequence of schisms 
and divisions in the societies of saints. Be deeply affected 
with the mischievous effects and consequence of these things 
in the societies of saints. And he says, and let nothing 
beneath a plain necessity divide you from communion with one another. 
These are choice words. Listen to what he says. Let nothing 
beneath a plain necessity divide you from communion with one another. 
Last week, we were prepared to do this because as far as we 
were concerned, it was a necessity. You do not tamper with the doctrine 
of divine impassibility. You do not mess with the reality 
that God is without body, parts, and passions. To do that is to 
risk the entirety of the system that flows from Chapter 2 to 
crumble, to dissolve. It is the reality of Chapter 
2 and its doctrine of God that gives meaning and explanation 
to the decree in Chapter 3, to the creation in Chapter 4. to 
redemption in chapter 7 to 20. It is because God is unchanging 
and unchanged. So we were prepared at that particular 
point to divide if necessary. And that's what he says, let 
nothing beneath a plain necessity divide you from communion with 
one another. Hold fast or hold it fast till 
you can hold it no longer without sin. You see, brethren, that 
is the mindset in this endeavoring to keep the unity of the Spirit 
in the bond of peace. It just amazes me. In America, 
it amazes me. In Canada, it amazes me how many 
churches there are because of a split. Now, if it's a split 
over doctrine, if it is justification, if it is triunity, if it is theology 
proper, if it is the deity of Christ, fine. But if we're splitting 
over red hymn books or blue hymn books, That indicates that we 
have not taken seriously Ephesians 4, 3. Because if we had taken 
it seriously and we endeavored to keep the unity of the Spirit 
in the bond of peace, that means we've bled, we've sweat, not 
bled because people have beat us up, but we've bled, we've 
sweat, we've sorrowed, we've labored to promote that. We don't 
just say, well forget it, let's go start another church. No, 
let's seek by the grace of God to fix this church before we 
go start. another church. The positive 
element, we need to promote the same language, mind, and judgment. So negatively, endeavoring to 
keep the unity of the spirit in the bond of peace, we're to 
avoid schism and division. But positively, we must promote 
those things which make for unity, which make for peace. Again, 
Flavel speaks about tongue unity, heart unity. He says, tongue 
unity flows from heart unity, heart unity in a great measure 
from head unity, and all three from union with Jesus Christ. The divisions of our tongues 
come mostly from the divisions of our hearts. Were hearts agreed, 
tongues would quickly be agreed. And then what blessed times might 
be expected. What peaceful societies we should 
have if our lips transgressed not the laws of love and kindness. We are to endeavor. We are to 
labor. We are to strive. We are to give 
diligence. We are to be eager. We are to 
make every effort. You see that tendency in your 
own heart? Well, forget it. If it gets tough, I just want 
to be up. If it gets tough, I don't want to work for it. If it gets 
difficult, we'll just go somewhere else. We'll just find something 
else. What if you lived in Timbuktu 
and there was one church in town? Well, knowing us, we'd go start 
another one on the corner. We'd start it in our living rooms. 
Brethren, we ought to fight to preserve, we ought to fight and 
endeavor to keep the unity of the Spirit in the bond of peace. 
Again, I am not suggesting we break down theological boundaries, 
not suggesting that we throw away our confession, not suggesting 
that Arminians and Dispensationalists and everybody can all dwell safely 
and comfortably under one particular tent. We ought to express love. 
We ought to show charity. We ought to express those kindnesses 
to one another. But if we think that we can have 
a church founded on the least common denominator, we are probably 
sadly mistaken. And then notice, finally, the 
respect for the author of this unity. Notice endeavoring to 
keep the unity of the Spirit in the bond of peace. The Holy 
Spirit is the author of this unity. Hodge describes it this 
way. of which the Spirit is the author." 
The unity of which the Spirit is the author. Again, the unity 
in view is not a mindless ecumenicism. Forget everything. Let's just 
love Jesus. If you don't remember something, 
you cannot love Jesus. It is the knowledge of Christ 
that drives our love for Christ and our service to Christ. To 
get rid of theological accuracy is to destroy the Church of Christ. 
And notice, unity in view is present and must be endeavored 
after. Listen to our dear brother, John 
Gill. He says, now to endeavor or study to keep and preserve 
this. Supposes that this union does 
already exist. You see, God, by the Spirit, 
has put it here. What are we going to do with 
it? Are we going to destroy it? Are we going to misuse it? Are 
we going to pervert it? Are we going to respect it and 
pursue it? Now, to endeavor or study to 
keep and preserve this supposes that this union does already 
exist, that it is very valuable as making much for the glory 
of God, the mutual comfort and delight of saints, and is worth 
taking some pains about. You see, I've often thought that 
biblical churchmanship takes effort. We ought never to treat 
the church as simply a preaching station. We just come here to 
get preached to. You can get that on sermonaudio.com. The church is more than just 
a pulpit ministry. The church is the body of Christ 
functioning together in communion with one another. And in order 
to preserve what is present by the Spirit of God Most High, 
it takes endeavoring. It's worth taking some pains 
about. Gil goes on to say, and that 
it is very difficult to secure there being so many things which 
frequently arise and break in upon it through the devices of 
Satan and the corruptions of men's heart. But though it is 
difficult and may sometimes seem to be impossible, Yet it becomes 
the saints to be diligent in the use of means to keep it up 
and continue it. You see, what we have that is 
wrought by the spirit is difficult to maintain because of the devil 
seeking to disrupt, seeking to destroy. But it's also difficult 
because of our own remaining corruption. Again, for whatever 
reason, we're drawn to things that are bad. For whatever reason, 
sometimes we like to stir up the pot. For whatever reason, 
sometimes instead of stopping gossip, we add to it. Instead 
of stopping the slanderer, we give him both ears. Instead of 
stopping something and telling the person to deal faithfully 
with his brother, we are interested and intrigued to hear about his 
latest stumble. Brethren, we ought, by the grace 
of God, resist the tendency that is in our own hearts, resist 
the temptation of the devil himself, and endeavor to keep the unity 
of the Spirit in the bond of peace. Well, in conclusion, the 
ultimate basis of our unity, the ultimate basis of our unity 
is not our lowliness, it is not our gentleness, it is not our 
long suffering, and it is not our ability to bear with one 
another in love. The basis or the groundwork or 
the frame of our unity is the Trinity himself. Notice, specifically 
in verses four to six, there is one body and one spirit, just 
as you were called in one hope of your calling. One Lord, this 
is the Lord Jesus Christ, one faith, one baptism, one God and 
Father of all who is above all and through all and in you all. 
Endeavor to keep the unity of the spirit in the bond of peace. 
Why? Because there is one body and 
one spirit, just as you were called in one hope of your calling. 
One Lord Jesus Christ, one faith, one baptism, one God and Father 
of all, who is above all, and through all, and in you all. 
You see, it is the triune God who has saved us by His grace, 
and He has purchased for us a unity in the Lord Jesus. This is a 
spirit-wrought unity in the life and context of local churches, 
and we are therefore to endeavor to keep that unity in the bond 
of peace. Because if we do not, it is to 
disrespect the author of that unity, and it is ultimately to 
reject the God who is unified in his blessed triunity. Notice, 
secondly, the specific role of the second person of the Trinity 
with reference to this unity. It is wrought by the Spirit in 
accordance with the work of the Lord Jesus. The Lord Jesus Christ 
is the source of our peace. In Ephesians 2.14, Christ is 
our peace. Ephesians 2.15, Christ makes 
peace. And in Ephesians 2.17, Christ 
himself preaches peace. Again, this whole idea of unity 
and peace go hand in hand together in our particular context. The 
Lord Jesus Christ gives gifts to the church in order to provide 
truth as the basis for peace. Notice again in verse 11. He 
himself gave some to be apostles. some prophets, some evangelists, 
and some pastors and teachers. Why does Jesus do this? What 
is the purpose for the Christian ministry? Is the purpose for 
the Christian ministry so that ministers can go golf? So that 
ministers can have coffee? So that ministers can be political 
revolutionaries? so that ministers can have sway 
with the mayor, so that ministers can serve on the city council. 
Christians can and may do that to be sure, but what is the primary 
function of the gifts given by Christ in Ephesians 4.11? There 
are three specific purposes outlined for us in verse 12. Notice, for 
the equipping of the saints. Why do you come to church? It 
is to worship God, to hear the word of God, so that you as saints 
are equipped to go out into this world and to be faithful. To 
be what Christ calls you to be. You know, this may come as a 
surprise to some, or perhaps all of you, but when you hear 
commands come to you from the scripture, you're actually supposed 
to do them. You really must obey. Your conduct 
must be worthy of the Christian gospel. When we read a passage 
like we did this morning in James 3, we ought to tame our tongue. When we read passages like we 
did tonight, you ought to pursue humility. You ought to be a gentle 
soul. You ought to be a long-suffering 
saint. You ought to bear with one another 
in love. This is the purpose for the Christian 
ministry. for the equipping of the saints. 
Notice secondly, for the work of ministry. Some say so that 
the saints can engage in ministry. I think the equipping of the 
saints takes care of that. You are equipped to do what God 
calls you to do as saints in this world. What we find in that 
second foreword is the work of the gifts in verse 11. For the 
work of ministry. Why does Christ give these gifts? 
So they'll work in the ministry. so that they will use their gifts, 
so that they will preach and teach, so that they will shepherd, 
so that they will do all that they do for the glory of God 
and for the good of the flock. And then thirdly, notice, four, 
the edifying of the body of Christ. The purpose of the gifts given 
in verse 11 is for the edifying of the body of Christ. It's not 
to abuse the flock, it's not to misuse their position, it's 
not to be shuckers and jivers with the political persons in 
charge in a given town. It is for the edification of 
the body of Christ. That is the primary focus of 
Christian ministry. So much of what ministers do 
oftentimes have no warrant whatsoever in the Bible. And the things 
that are clearly expressed and explained are not being carried 
out. We are to emphasize the truth 
as it is in Jesus for the edification of the people of God in the local 
church. And notice what is the end goal. Notice what is in view. So the 
gifts are given, the specific function of the ministry in verse 
12. Notice the result of the purpose of the goal. Verse 13, 
till. till we all come to the unity 
of the faith and of the knowledge of the Son of God, to a perfect 
man, to the measure of the stature of the fullness of Christ, that 
we should no longer be children tossed to and fro and carried 
about with every wind of doctrine by the trickery of men in the 
cunning craftiness of deceitful plotting. But speaking the truth 
in love may grow up in all things into him who is the head. by what every joint supplies, 
according to the effective working by which every part does it share, 
causes growth of the body for the edifying of itself in love. 
You see this common theme in chapter 4, verses 1 to 16. Unity, peace, founded upon the 
Trinity, with specific reference to the Spirit having wrought 
that unity within the context of the local church, and that 
as a result of the ascended Christ giving gifts to the church so 
that men will stand in pulpits and preach the word of truth 
and that the people of God will receive it and they will put 
it into practice and what is the blessed effect? The people 
of God grow. The people of God mature. The 
people of God love one another and they love their head and 
they do all that they can do to endeavor to keep the unity 
of the spirit and the bond of peace. so that that ministry, 
so that the reception of it, can continue on until Jesus Christ 
returns. Brethren, to pursue this unity, 
we ought to cultivate lowliness, gentleness, long-suffering, forbearance, 
and love. It is humility that we most desperately 
need. And in conclusion, finally, if 
you do not know Jesus Christ, you cannot pursue Christian unity. 
If you have a church, a professing church, full of goats, it's going 
to be an unhappy place. It is the sheep who endeavor 
to keep the unity of the Spirit and the bond of peace. The only 
way that a man or woman, a boy or girl, is a sheep of Christ 
is by grace alone, through faith alone, and Jesus Christ alone. 
It is the cross to which we must fly. It is the cross to which 
we must look. It is the Lord Jesus Christ the 
one who brings salvation. Christian ethics follow salvation 
by grace. The very flow of Paul's epistle 
to the Ephesians demonstrates this so clearly. Chapters 1 and 
2, doctrinal foundation. Chapters 4 to 6, practical application. Come to the Lord Jesus Christ 
and you will be saved. Well, let us pray. Our Father, 
we thank you for your word, and God, we truly praise and glorify 
you for what we have in our church. We do not want to take it lightly. 
We do not want to take it for granted. We all want to endeavor 
to keep the unity of the Spirit and the bond of peace. Again, 
we praise you for answered prayers. We prayed long for that assembly 
last week. We give you praise, God, for 
the way things worked out. We give you praise, God, that 
truth was maintained, that doctrinal fidelity was indeed had, and 
that brethren were able to part ways and to agree, to disagree 
in a manner of Christian love. We ask now that you would go 
with us, watch over us, help us to cultivate the things that 
are given to us here in Ephesians 4.2. Help us to be a lowly or 
a humble people. Help us to deal gently one with 
another. Help us, God, to be long-suffering and to bear with 
one another in love. And we pray these things through 
Christ Jesus, our Lord. Amen. We'll close with a brief 
time of meditation.