The Berean Expositor
Volume 48 - Page 171 of 181
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in word and deed, in our dealings with one another to preserve (or guard) the spiritual
oneness. For it is a `oneness' which exists by reason of `the peace'. The peace which we
all enjoy with God was made `through the blood of His cross' (Col. 1: 20), and it is the
`bond' which binds us together. The bond is a strong one, it can be translated `cramp'.
We are bound together, `cramped' (or clamped) together because we each have peace
with God.  Here, as always, our relationships with each other result from a prior
relationship with God and not, as is sometimes suggested that our relationship with God
depends upon our right relationship with one another.
When we come to verse 4, The Companion Bible note suggests, "Ye are" as better
than "There is one body, and one Spirit, even as ye are called in one hope of your
calling". This would seem to supply the sense better: being bound together with the
peace, says Paul, ye are one Body, and indeed, have one Spirit, for "If any man have not
the Spirit of Christ, he is none of His" (Rom. 8: 9). On this basis it would seem almost
difficult not to keep the spiritual oneness, yet we all know from our own experience that,
in spite of the fact that we are one in Christ, it is only too easy for that oneness to
disappear on occasions. Hence the need to `give diligence' to this matter. Yet in addition
there is but "One Lord, one faith, one baptism, one God and Father of all, who is above
all, and through all, and in you all". Notice there is one God Who is the Father of all, and
not only so, He is also above all, through all, and in you all. God has supplied the
strongest possible basis on which to preserve the spiritual oneness. Self, in its varied and
multitudinous forms, destroys what God has established; how much we need to "Let this
mind be in you which was also in Christ Jesus"!
The most important, and therefore practical, instruction concerning the worthy walk is
`doctrinal' or `theological'. Here are the basic facts which do not depend upon us in any
way whatsoever, they are all of God.  To these facts we should `give diligence',
`studying' them until we come to `reckon' on them, and to `reckon' with them in our
dealings with each other.
But the worthy walk does not mean that every one has the same responsibilities, the
same capabilities. These are given `according to the measure of the gift of Christ'
(Ephesians 4: 7). "Wherefore (better, `for this reason') He . . . . . gave gifts unto men."
The gifts Paul mentions in particular are gifts of ministers given for certain particular
"For the perfecting of the saints, for the work of the ministry, for the edifying of the
body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son
of God, unto a perfect man, unto the measure of the stature of the fullness of Christ"
(Eph. 4: 12, 13).
Thus it seems that primarily the Will of God for the believer, and therefore the worthy
walk, is concerned with the well-being of the Body. Is this how we live our lives?
Then for the moment Paul turns to the `unworthy walk'. The unworthy walk is very
much concerned with doctrine: the doctrine of `the error'. His desire is that `we be no
longer babes' swayed by the opinions and teachings of men, but that we should come to