Holy spirit unity and peace

HOLY SPIRIT UNITY AND PEACE
EDITED BY GLENN PEASE
Ephesians 4:3 3Make every effort to keep the unity of
the Spirit through the bond of peace.
BIBLEHUB RESOURCE
Pulpit Commentary Homiletics
The Unity Of The Spirit And The Mode Of Its Keeping
Ephesians 4:3
T. Croskery
Endeavoring to keepthe unity of the Spirit in the bond- of peace.
I. CONSIDERTHE NATURE OF THIS UNITY.
1. It is not the unity of the body, the Church. That is an immutable unity
which man cannot keep. God alone keeps it. Neither are we commanded to
make the unity of the Spirit, but simply to keepit - for it exists, in a sense,
independently of man's fidelity; but in the degree in which it is kept in the
bond of peace, it will eventually lead to visible oneness.

2. Much less is it a unity of external organization. That unity existedalready
at Ephesus. It is rather a unity in view of internal differences, which must
have existed at Ephesus, as in other Churches which had a mixed membership
of Jews and Gentiles. Christ did undoubtedly make both one on the cross, but
the apostles alloweda considerable diversity of order and usage to exist in the
Churches, according to the dominance of the Jewishor the Gentile element in
them. There were Churches that followed the rule of Moses - the apostles
themselves holding by the ceremoniallaw till the end of their lives (Acts 21:20-
26). And there were Churches that did not observe days nor follow Jewish
usage, but took a course authorized by apostolic command itself. If the
differences that existedin the days of the apostles did not destroy the unity of
the body, it is difficult to see how similar differences in order and worship can
destroy it now.
3. The unity of the Spirit is that unity of which the Spirit is the Author. Its
indwelling is the principle of unity in the body of Christ. Man, therefore,
cannot make it, nor can he destroy it, though he can thwart or disturb its
manifestations. The use of the word "endeavoring" implies that it may be kept
with a greateror lesserdegree offidelity.
II. CONSIDERHOW THIS UNITY IS TO BE PRESERVED, "Inthe bond of
peace." Thatis, the bond which is peace, springing out of humility, meekness,
and forbearance. Justas pride, arrogance, and contentionare separating
elements, the opposite dispositions are conducive to unity. The peace whichis
the elementof Christian societyis that to which we are called in one body; for
we are calledby the God of peace, redeemedby Christ who is our Peace,
sanctifiedby the Spirit whose fruit is peace, and edified by the gospelofpeace,
that we may walk as sons of peace. Thus the unity is preservedand manifested
by peace, as it is marred or lost sight of amidst conflicts and jars. The
apostolic injunction is very inconsistentwith the Darbyite principle that the
unity of the Spirit is to be preservedby separationfrom evil, theological,
ecclesiastical, ormoral. It is strange that the apostle never hints at such a
thing as separation, but speaksonly of such graces as "lowliness, meekness,
with long-suffering," which are but little exemplified in many of the
separations brought about by such a principle. The Darbyite principle is not a
bond of peace. It multiplies separations and divides the saints of God. There is

uniting powerin a common belief or in a common affection, but there is none
in mere separationfrom evil. The common rejection of Arianism can never
become a centerof union for Protestants and Roman Catholics, becausethey
are still so fundamentally apart in the whole spirit of their theology. The unity
of the Spirit which we are enjoined to keepis, therefore, a unity compatible
with minor differences, and ought to be the grand means of throwing the
unity of the body into more glorious distinctness before the world. - T.C.
Biblical Illustrator
Endeavouring to keepthe unity of the Spirit in the bond of peace.
Ephesians 4:3
The unity of the Spirit
C. H. Spurgeon.
By virtue of his having the Spirit, the believer is in union with every other
spiritual man, and this is the unity which he is to endeavour to keep.
1. This unity of the Spirit is manifested in love. A husband and wife may be,
through providence, casthundreds of miles from one another, but there is a
unity of spirit in them because their hearts are one. We, brethren, are divided
many thousands of miles from the saints in Australia, America, and the South
Sea, but, loving as brethren, we feelthe unity of the Spirit.
2. This unity of the Spirit is causedby a similarity of nature. Find a drop of
waterglittering in the rainbow, leaping in the cataract, rippling in the rivulet,
lying silent in the stagnantpool, or dashing in spray againstthe vessel's side,
that waterclaims kinship with every drop of waterthe wide world over,
because it is the same in its elements; and even so there is a unity of the Spirit
which we cannotimitate, which consists in our being "begottenagainunto a
lively hope by the resurrectionof Jesus Christfrom the dead," bearing in us
the Holy Ghostas our daily quickener, and walking in the path of faith in the
living God. Here is the unity of the Spirit, a unity of life, nature working itself
out in love. This is sustained daily by the Spirit of God. He who makes us one,

keeps us one. Every member of my body must have a communion with every
other member of my body.
3. The unity of the Spirit will discoveritself in prayer.
4. There is also a unity of praise.
5. This unity will soondiscoveritself in co-working. It was a motto with Bucer,
"To love all in whom he could see anything of the Lord Jesus." Itis saidof
some men that they appearto have been born upon the mountains of Berber,
for they do nothing but cause division; and baptized in the waters ofMeribah,
for they delight in causing strife. This is not the case with the genuine
Christian; he cares only for the truth, for his Master, for the love of souls; and
when these things are not imperilled, his own private likes or dislikes never
affecthim.
(C. H. Spurgeon.)
Exhortation to unity
Anon.
Let us here inquire —
I. INTO THE STATE AND CHARACTER OF THOSE TO WHOM THE
ADVICE OF THE TEXT IS GIVEN. The persons to whom the advice is given
are all members of one body; they are members of Christ and of one another.
All inhabited by one Spirit. Called in one hope of their calling. The property,
the subjects, the servants of one Lord. Professing andpossessing one faith.
This God is "above" them "all," superintending and governing them,
although infinitely exalted:through them "all," and they live and move and
exist in Him; and "in them all," for they are "an habitation of God through
the Spirit."
II. WHAT THIS ADVICE IMPLIES.
1. The "unity of the Spirit," of which the apostle speaks, itshould be
observed, is an internal unity, an unity betweenthe spirits of men. It may

subsist, therefore, betweenpersons of different nations, educations,
conditions, etc.
2. It is an unity of affection — mutual love, viz., desire of, and delight in, each
other — mutual sympathy.
3. It is an unity of intention; one and all must have the same end in view, the
glory of God in our own salvation, and the salvation of others.
4. It is an unity of resolutionto prosecute that end.
5. It is an unity of operation(1 Corinthians 3:9), their work in the field.
III. THE REASONABLENESS OF THIS ADVICE. Inhabited as they are by
one Spirit, which can no more set them at variance with eachother, than the
soul which resides in the human body canset the members of it againsteach
other. Calledfrom similar misery to a similar state of safetyand happiness, in
the same way and manner: having one objectof hope, and one hope, is it not
reasonable they should be united?
(Anon.)
Paul Bayne.
1. Christians should strive for unity in faith and opinion. Lowliness ofmind
and patience will conduce to this; as pride, self-love, and impatience make
men easilydissent in affectionand opinion. Satanis constantly trying to stir
up strife in the Church.
2. Means to be takenfor the attainment of unity.
(1)Abandon a striving spirit.
(2)Renounce vainglory.
(3)Esteemothers better than self.

3. It is not enoughfor us to entertain peace;we must give diligent endeavour
to compass and maintain it.
(1)Becausethe wisdom from above is peaceable.
(2)A contentious nature is bred within us, and must be rooted out.
(3)The devil is always ready to sow discord.
(4)Unity is a comely thing, and a credit to religion.
(5)God takes to Himself the title of "the God of peace" (Romans 15:33;1
Corinthians 13:11).
4. A peaceable dispositionis an excellentmeans of concord.
(Paul Bayne.)
How to get and maintain peace
Paul Bayne.
1. Take heedof giving offence.
2. Avoid taking offence.
3. Guard againstbeginning any contention.
4. To keeppeace, getpure hearts.
(Paul Bayne.)
The unity of the Spirit: the bond of peace
R. S. Candlish, D. D.
I. WHAT IS TO BE KEPT. "The unity of the Spirit" — the unity of which the
Holy Spirit is the Author: that oneness ofbelieving men in Christ which is the

Spirit's new creation. It must be an unity corresponding in its nature and
characterto the nature and characterofHim who is its Author and Creator.
1. Look at its outward manifestation.
2. The real seatof this unity is within, in the heart.
II. THE UNITY OF THE SPIRIT IS TO BE KEPT.
1. There must be an endeavour to keepit. And the endeavour must be most
earnestand most strenuous.
2. There is a bond provided for keeping this unity. The bond of peace. The
endeavour, strenuous and sustainedas it must be, is not to be the endeavour
of violence or excitement. It is no desperate groping and struggling in the dark
that is required. The unity of the Spirit is to be sedulouslykept. But the
keeping of it is to be quiet, calm, peaceful. The bond, the girdle, which is to be
the means of keeping it, is peace.
(R. S. Candlish, D. D.)
The unity of the Church
J. H. Evans, M. A.
I. Observe, in the first place, THERE IS MUCH SAID IN THE WORD OF
GOD ON THIS VERY SUBJECT OF THE TRUE UNITY OF THE
CHILDREN OF GOD (John 17:20-23;Romans 14:19;Romans 15:5; 1
Corinthians 1:10; 2 Corinthians 13:11; Philippians 3:1-3; Colossians3:12-15).
But there is an expressionin the text, that I would not pass over: the apostle
speaks ofit us "the unity of the Spirit," because He secretlyinclines heart to
heart in the children of God.
II. But, observe, secondly, SOME OF THOSE HIGH MOTIVES THAT WE
HAVE. The world thinks that we are full of discrepancies;that our
differences are unutterable, and that we have no realunity. But we say that in
the midst of it all there is a solid, real, substantial, veritable unity.

1. It is the unity of a flock. Many folds; but one flock.
2. It is the unity of one body. There are many members in that body.
3. It is the unity of a temple.
4. The unity of a family.
III. Observe we now, beloved, THE PRECEPTGIVEN TO US IN THE
WORDS OF THE TEXT — "Endeavouring to keepthe unity of the Spirit in
the bond of peace." And here I would desire to give tender counsel, that in
order to bear with infirmities and to avoid all needless separations, all
causeless divisions, I must be effectuallycalled and renewedby the Holy
Ghost. Observe, further, that the words imply difficulty. "Endeavouring." It
is a hard thing; it is easywhen the love of Christ constrains, but in itself we
find abundance of difficulty. How little can I understand my brother's
position! How little can I see a secretprinciple of his spirit! How little can I
comprehend the prejudice that works through him; that he has been brought
up in from his infancy. Labour for it in all things possible. It is not the
surrender of principle; it is not the sacrifice oftruth; it is not the giving up of
conscience. No, beloved;that is a sortof union the Spirit of God never would
sanction. Do not attempt that which is actually impossible. We may
"endeavourto keepthe unity of the Spirit" in a way that never canbe
attained. It is the unity of a flock;various are the grades in that flock. It is the
unity of a temple; various are the stones in that temple. It is the unity of a
body; various are the members of that body. It is the unity of a family; but all
the family do not speak alike, all the family do not think alike. To attempt it, is
to attempt that which is unattainable; and we forget that, although these
things have their source in our sin and ignorance, yet the eternalGod
overrules them for good, and brings good, and educes goodout of evil.
(J. H. Evans, M. A.)
The unity of the Church of Christ
A. Mackennal, D. D.

So long as imperfect men are gathered togetherin a Christian society — men
of different types of charactersaddifferent powers, and with a special
fondness for their own way; men liable to mistake excited feeling for intensity
of conviction, and to treat their ownopinions with the reverence due to
absolute truth — they will require to be admonished to "endeavour," etc.
I. THE UNITY OF THE CHURCH. Spiritual — not formal.
1. Unity of life. Bringing forth the fruits of the Spirit; their affections seton
things above, etc.
2. Unity of service. Christians have one Lord, towards whom they cherish one
faith. He inspires the same loyalty; it is into His service they have been all
baptized.
3. Unity of worship. We have not an unknown God; he that hath seenChrist
hath seenthe Father. We know Him to be righteous in all His works, and holy
in all His ways. To worship is to perceive His excellence, and to love Him for
it; to be strengthenedby communion with Him, calmed by submission to Him.
II. HOW TO PRESERVE THE UNITY OF THE SPIRIT.
1. By recognizing it.
2. By cherishing a peacefulmind.
(A. Mackennal, D. D.)
The promotion of unity among members of thy same Church
C. H. Spurgeon.
If we are to endeavour to keepthe unity of the Spirit in the bond of peace in
the same Church, then we must avoid everything that would mar it. Gossip —
gossipis a very ready means of separating friends from one another. Let us
endeavour to talk of something better than eachother's characters.Dionysius
went down to the Academy to Plato. Plato askedwhathe came for. "Why,"
said Dionysius, "I thought that you, Plato, would be talking againstme to

your students." Plato made this answer:"Dostthou think, Dionysius, we are
so destitute of matter to converse upon that we talk of thee?" Truly we must
be very short of subjects when we begin to talk of one another. It is better far
that we magnify Christ than detract from the honour of His members. We
must lay aside all envy. Multitudes of goodpeople liked the Reformation, but
they said they did not like the idea of its being done by a poor miserable
monk, like Martin Luther; and so there are many who like to see goodthings
done, and goodworks carriedon, but do not care to see it done by that upstart
young brother, or that poor man, or that woman who has no particular rank
or state. As a Church let us shake off envyings; let us all rejoice in God's light;
and as for pride — if any of you have grownvainglorious of late, shake it off.
(C. H. Spurgeon.)
Wherein the unity of the Church consists
F. W. Robertson, M. A.
This unity, whereofthe apostle speaks, consists insubmission to one single
influence or spirit. Wherein consists the unity of the body? Consists it not in
this, that there is one life uniting, making all the separate members one? Take
awaythe life, and the members fall to pieces;they are no longerone;
decompositionbegins, and every element separates,no longer having any
principle of cohesionor union with the rest. There is not one of us who, at
some time or other, has not been struck with the powerthere is in a single
living influence. Have we never, for instance, felt the power wherewiththe
oratorunites and holds togethera thousand men as if they were but one; with
flashing eyes and throbbing hearts all attentive to his words, and by the
difference of their attitudes, by the variety of expressions of their
countenances, testifying to the unity of that single living feeling with which he
had inspired them? Whether it be indignation, whether it be compassion, or
whether it be enthusiasm, that one living influence made the thousand for the
time one. Have we not heard how, even in this century in which we live, the
various and conflicting feelings of the people of this country were
concentratedinto one, when the threat of foreign invasion had fused down

and broken the edges of conflictand variance, and from shore to shore was
heard one cry of terrible defiance, and the different classesandorders of this
manifold and mighty England were as one? Have we not heard how the
mighty winds hold togetheras if one the various atoms of the desert, so that
they rush like a living thing across the wilderness? And this, brethren, is the
unity of the Church of Christ, the subjectionto the one uniting Spirit of its
God.
(F. W. Robertson, M. A.)
Unity among dissimilarities
Unity, is that which subsists betweenthings not similar and alike, but things
dissimilar and unlike. There is no unity in the separate atoms of a sand pit;
they are things similar; there is an aggregateorcollectionof them. Even if
they be hardened in a mass they are not one, they do not form a unity; they
are simply a mass. There is no unity in a flock of sheep;it is simply a
repetition of a number of things similar to eachother. If you strike off from a
thousand five hundred, or if you strike off nine hundred, there is nothing lest
of unity, because there never was unity. A flock of one thousand or a flock of
five is just as much a flock as any other number. On the other hand, let us
turn to the unity of peace which the apostle speaks of, and we find it is
something different; it is made up of dissimilar members, without which
dissimilarity there could be no unity. Eachis imperfect in itself, each
supplying what it has in itself to the deficiencies and wants of the other
members. So, if you strike off from this body any one member, if you cut off
an arm, or tear out an eye, instantly the unity is destroyed; you have no longer
an entire and perfectbody, there is nothing but a remnant of the whole, a
part, a portion; no unity whatever. This will help us to understand the unity of
the Church of Christ. If the ages andthe centuries of the Church of Christ, if
the different churches whereofit was composed, if the different members of
eachChurch were similar, one in this, that they all held the same views, all

spoke the same words, all viewedtruth from the same side, they would have
no unity; but would simply be an aggregateofatoms, the sand-pit over again.
Advantages of unity
W. Attersol.
Greatis the force of unity, peace, and concord. One man serves to strengthen
and stablish another, like many staves bound togetherin one. Many sticks or
staves bound togetherin one bundle are not easilybroken; but severthem and
pull them asunder, they are soonbroken with little strength. Thus the case in
all societies,whetherit be in the Church, or commonwealth, or in the private
family.
(W. Attersol.)
How unity is to be attained
H. G. Salter.
An apparent union may be produced by none thinking at all, as well as by all
thinking alike; but such a union, as Leighton observes, is not produced by the
active heat of the spirit, but is a confusionrather arising from the want of it;
not a fusing together, but a freezing together, as cold congregates allbodies
how heterogeneous soever, sticks, stones,and water:but heat makes first a
separationof different things, and then unites those that are of the same
nature.
(H. G. Salter.)
Realunity

1. All real unity is manifold. Feelings in themselves identicalfind countless
forms of expression;for instance, sorrow is the same feeling throughout the
human race;but the Oriental prostrates himself upon the ground, throws dust
upon his head, tears his garments, is not ashamedto break out into the most
violent lamentations. In the north we rule our grief; suffer not even a quiver
to be seenupon the lip or brow, and considercalmness as the appropriate
expressionof manly grief. Nay, two sisters of different temperament will show
their grief diversely; one will love to dwell upon the theme of the qualities of
the departed; the other feels it a sacredsorrow, onwhich the lips are sealed
forever. Yet would it not be idle to ask which of them has the truest affection?
Are they not both in their ownway true? In the East, men take off their
sandals in devotion; we exactly reverse the procedure, and uncover the head.
The Oriental prostrates himself in the dust before his sovereign;even before
his Godthe Briton only kneels:yet would it not againbe idle to ask which is
the essentialandproper form of reverence? Is not true reverence in all cases
modified by the individualities of temperament and education? Should we not
say in all these forms workethone and the same spirit of reverence?
2. All living unity is spiritual, not formal; not samenessbut manifoldness. You
may have a unity shown in identity of form; but it is a lifeless unity. There is a
sameness onthe sea beach — that unity which the oceanwaves have produced
by curling and forcibly destroying the angularities of individual form, so that
every stone presents the same monotony of aspect, and you must fracture each
againin order to, distinguish whether you hold in your hand a mass of flint or
a fragment of basalt. There is no life in unity such as this. But as soonas you
arrive at a unity that is living, the form becomes more complex, and you
searchin vain for uniformity. In the parts it must be found, if found at all, in
the samenessofpervading life. The illustration given by the apostle is that of
the human body — a higher unity, he says, by being composedofmany
members, than if every member were but a repetition of a single type.
Spiritual unity

Hamilton.
The union for which the Lord Jesus prayed was a union of spiritual men — a
union not of mere professors but of His true disciples — a union in the Lord.
Any other union is little worth. A union of professors with professors ofone
dead Church with another dead Church is but a filling of the charnel house, a
heaping of the compostpile. A union of dead professors with living saints, this
union of life and death is but to pour the greenand putrid water of the
stagnantpool into the living spring. It is not to graft new branches into the
goodly vine, but to bandage on dead boughs that will but deform it. It is not to
gather new wheat into the garner, but to blend the wheat and chaff again
together. It is not to gathernew sheepinto the fold, but it is to borrow the
shepherd's brand and imprint it on the dogs and wolves and call them sheep.
The identifying of christenedpagans with the peculiar people has done much
dishonour to the Redeemer, has deluded many souls, and made it much more
difficult for the Church to convince the world. It was not this amalgamationof
the Church and the world which the Saviour contemplated when He prayed
for His people's unity. It was a union of spiritual men — a holy unity
springing from oneness withHimself. Union with Christ is an indispensable
preliminary to union with the Church of Christ. An individual must be joined
to Christ before he canbe a true member of the Church of Christ. And those
individuals and those Churches which are the most closelyjoined to Christ
are the nearestto one another, and will be the first to coalescein the
fulfilment of Christ's prayer — "Maythey all be one!"
(Hamilton.)
Needof unity
"Ane stick'll never burn! Put more woodon the fire, laddie; ane stick'll never
burn!" my old Scotchgrandfather used to sayto his boys. Sometimes, when
the fire in the heart burns low, and love to the Saviour grows faint, it would
grow warm and bright againif it could only touch another stick. "Where two
or three are gatheredtogether" the heart burns; love kindles to a fervent heat.
"Ane stick'll never burn" as a great, generous fire will be sure to.

Si collidimur, frangimur
J. Trapp.
"If we clash, we are broken," according to the old fable of the two earthen
pots swimming in the sea. "The daughter of dissensionis dissolution," said
Nazianzen; "and every subdivision in point of religion is a strong weaponin
the hand of the contrary party," as he (the historian), upon the Council of
Trent, wiselyobserved. Castorand Pollux, if they appear not togetherit
presagetha storm.
(J. Trapp.)
Unity aids work
Dr. Cumming.
By union the pyramids of Egypt, the gates ofThebes, and the columns of the
Parthenon were reared, and oceans crossed, and valleys filled up.
(Dr. Cumming.)
Strength of union
There was a small band of three hundred cavalry in the Theban army, who
proved a greatterror to any enemy with whom they were calledto fight. They
were companions, who had bound themselves togetherby a vow of perpetual
friendship, determined to stand togetheruntil the last drop of their blood was
spilled upon the ground. They were called"The SacredBattalion, or the Band
of Lovers," and they were bound alike by affectionfor the State and fidelity
for eachother, and thus achieved. marvels, some of which seemalmost
fabulous. What a name for a militant Church, "The SacredBattalion!" It is
when she is thus animated by one spirit that she is victorious.

Love of Christian unity
The attachment of the Rev. John Elliot, usually called"The Apostle to the
Indians," to peace and union among Christians was exceedinglygreat. When
he heard ministers complain that some in their congregations were too
difficult for them, the substance of his advice would be, "Brother, compass
them. Brother, learn the meaning of those three little words — bear, forbear,
forgive." His love of peace, indeed, almostled him to sacrifice right itself.
Unity is strength
T. Guthrie, D. D.
Separate the atoms which make the hammer and eachwould fall on the stone
as a snow flake; but welded into one, and wielded by the firm arm of the
quarryman, it will break the massive rocks asunder. Divide the waters of
Niagara into distinct and individual drops, and they would be no mere than
the falling rain, but in their united body they would quench the fires of
Vesuvius, and have some to spare for the volcanoes ofother mountains.
(T. Guthrie, D. D.)
False unity
T. Guthrie, D. D.
Divisions are bad things. Do not fancy that I have any sympathy with those
who, confounding charity with indifference, regard matters of religion as not
worth disputing about. Such a state of death is still worse than war. Give me
the roaring storm rather than the peace ofthe grave. Division is better than
such union as the frost produces, when with its cold and icy fingers it binds up
into one dead, congealed, heterogeneous mass,stones andstraws, pearls and
pebbles, goldand silver, iron and clay, substances that have nothing in
common. Yet divisions are bad things. They give birth to bad passions. They
cause Ephraim to envy Judah, and Judah to vex Ephraim. Therefore, whatwe

ought to aim at is to heal them, and when we cannot healthem, to softentheir
asperities.
(T. Guthrie, D. D.)
Unity in the bond of peace
Bind not thine hands, but bind thy heart and mind. Bind thyself to thy
brother. They bear all things lightly who are bound togetherby love. Bind
thyself to him, and him to thee. Forto this end was the Spirit given, that He
might unite those who are separatedby race and diversity of habits: old and
young, rich and poor, child, youth, and man, male and female, and every soul
become in a manner one, and more entirely so than if they were of one body.
For this spiritual relationis far higher than natural relation, and the
perfectness ofthe union more entire; because the conjunction of the soul,
being simple and accordant, is more perfect. And how is this unity preserved?
"In the bond of peace."It is not possible that unity should exist in enmity and
discord. St. Paul would have us linked and tied one to another; not simply that
we be at peace, not simply that we love one another, but that in all there
should be but one soul. A glorious bond is this: with this bond let us bind
ourselves together, alike to one another and to God.
( Chrysostom.)
Needof harmony
The following incident in the life of Lord Nelsoncontains a lessonfor
Christians. On the day before the battle of Trafalgar, Nelsontook
Collingwoodand Rotherham, who were at variance, to a spot where they
could see the fleet opposedto them. "Yonder," saidthe Admiral, "are your
enemies;shake hands and be friends like good Englishmen."
The fulness of the unity

J. Pulsford.
Were all Churches and church members concernedto "keepthe unity of His
Spirit," a bond of peace, strong as the everlasting firmament, would encircle
them. But how is it possible that we should worthily conceive ofthe riches
comprehended in "the unity of the Spirit"? We have seena company of a
thousand musicians and singers playing and singing one tune in harmony. The
persons were distinct, the instruments distinct, and the voices very distinct,
and yet all were a composedunity. An army of a hundred thousand men, in
movement and operation, may be a perfectunity. But in order to form an idea
of the "unity of the Spirit," we must imagine that the whole universe, visible
and invisible, with all its distinctions, elements, powers, and virtues were
dissolvedin one sea of being. For all have sprung from such a sea, and, in the
Spirit, are such a sea ofliving, blissful unity. Even in the sphere of striving,
corrupt nature, we see enoughto make us wonder at the variety which the
Spirit carries in the bosomof His unity. For all the variety, in earth and
heaven, is wrought "by One and the self-same Spirit." The new growths, the
joy and the glory, which constitute our summer, are so much of the fulness of
the Spirit opened to our view. The creatures in different elements and
latitudes are so distinct that they have no communion with eachother; but
they are all One in the Spirit which animates them. The sea and its contents,
the innumerable tribes of the air, and all the species found on our hills and in
our plains and valleys, are but very partial manifestations of the wealthand
variety of the Spirit. The all things of the Father, and all things of Creation,
and the all things in Christ's finished work are included in the Spirit's unity.
Pause and contemplate "the river of God's pleasures," "the fulness of joy"
which the perfect know above. Whateverour understandings may hold as
truth, is but a mere division of this unity. "The unity of the Spirit" is "the law
of the Spirit of Life in Christ Jesus," andcan only be apprehended by the
affections.
(J. Pulsford.)

STUDYLIGHT RESOURCES
Adam Clarke Commentary
Endeavouring to keepthe unity of the Spirit in the bond of peace - There can
be no doubt that the Church at Ephesus was composedpartly of converted
Jews, as wellas Gentiles. Now, from the different manner in which they had
been brought up, there might be frequent causes ofaltercation. Indeed, the
Jews, thoughconverted, might be envious that the Gentiles were admitted to
the same glorious privileges with themselves, without being initiated into them
by bearing the yoke and burden of the Mosaic law. The apostle guards them
againstthis, and shows them that they should intensely labor (for so the word
σπουδαζεινimplies) to promote and preserve peace and unity. By the unity of
the Spirit we are to understand, not only a spiritual unity, but also a unity of
sentiments, desires, and affections, suchas is worthy of and springs from the
Spirit of God. By the bond of peace we are to understand a peace or union,
where the interests of all parties are concentrated, cemented, and sealed;the
Spirit of Godbeing the sealupon this knot.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Ephesians 4:3". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/ephesians-
4.html. 1832.
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Albert Barnes'Notes onthe Whole Bible
The unity of the Spirit - A united spirit, or oneness ofspirit. This does not
refer to the fact that there is one Holy Spirit; but it refers to unity of affection,
of confidence, of love. It means that Christians should be united in temper and

affection, and not be split up into factions and parties. It may be implied here,
as is undoubtedly true, that such a unity would be produced only by the Holy
Spirit; and that, as there was but one Spirit which had actedon their hearts to
renew them, they ought to evince the same feelings and views. There was
occasionamong the Ephesians for this exhortation; for they were composedof
Jews and Gentiles, and there might be danger of divisions and strifes, as there
had been in other churches. There is “always”occasionfor such an
exhortation; for:
(1) “unity” of feeling is eminently desirable to honor the gospel(see the notes
on John 17:21);and,
(2) there is always dangerof discord where people are brought togetherin one
society. There are so many different tastes and habits; there is such a variety
of intellect and feeling; the modes of education have been so various, and the
temperament may be so different, that there is constantdanger of division.
Hence, the subjectis so often dwelt on in the Scriptures (see the notes on 1
Corinthians 2ff), and hence, there is so much need of caution and of care in
the churches.
In the bond of peace - This was to be by the cultivation of that peaceful
temper which binds all together. The American Indians usually spoke of peace
as a “chain of friendship” which was to be kept bright, The meaning here is,
that they should be bound or united togetherin the sentiments and affections
of peace. It is not mere “external” unity; it is not a mere unity of creed;it is
not a mere unity in the forms of public worship; it is such as the Holy Spirit
produces in the hearts of Christians, when it fills them all with the same love,
and joy, and peace in believing. The following verses contain the reasons for
this.
Copyright Statement

Bibliography
Barnes, Albert. "Commentaryon Ephesians 4:3". "Barnes'Notes onthe New
Testament". https:https://www.studylight.org/commentaries/bnb/ephesians-
4.html. 1870.
The Biblical Illustrator
Ephesians 4:3
By virtue of his having the Spirit, the believer is in union with every other
spiritual man, and this is the unity which he is to endeavour to keep.
1. This unity of the Spirit is manifested in love. A husband and wife may be,
through providence, casthundreds of miles from one another, but there is a
unity of spirit in them because their hearts are one. We, brethren, are divided
many thousands of miles from the saints in Australia, America, and the South
Sea, but, loving as brethren, we feelthe unity of the Spirit.
2. This unity of the Spirit is causedby a similarity of nature. Find a drop of
waterglittering in the rainbow, leaping in the cataract, rippling in the rivulet,
lying silent in the stagnantpool, or dashing in spray againstthe vessel’s side,
that waterclaims kinship with every drop of waterthe wide world over,
because it is the same in its elements; and even so there is a unity of the Spirit
which we cannotimitate, which consists in our being “begottenagainunto a
lively hope by the resurrectionof Jesus Christfrom the dead,” bearing in us
the Holy Ghostas our daily quickener, and walking in the path of faith in the
living God. Here is the unity of the Spirit, a unity of life, nature working itself
out in love. This is sustained daily by the Spirit of God. He who makes us one,
keeps us one. Every member of my body must have a communion with every
other member of my body.
3. The unity of the Spirit will discoveritself in prayer.

4. There is also a unity of praise.
5. This unity will soondiscoveritself in co-working. It was a motto with Bucer,
“To love all in whom he could see anything of the Lord Jesus.” Itis said of
some men that they appearto have been born upon the mountains of Berber,
for they do nothing but cause division; and baptized in the waters ofMeribah,
for they delight in causing strife. This is not the case with the genuine
Christian; he cares only for the truth, for his Master, for the love of souls; and
when these things are not imperilled, his own private likes or dislikes never
affecthim. (C. H. Spurgeon.)
Exhortation to unity
Let us here inquire--
I. Into the state and characterofthose to whom the advice of the text is given.
The persons to whom the advice is given are all members of one body; they
are members of Christ and of one another. All inhabited by one Spirit. Called
in one hope of their calling. The property, the subjects, the servants of one
Lord. Professing andpossessing one faith. This God is “above” them “all,”
superintending and governing them, although infinitely exalted: through them
“all,” and they live and move and exist in Him; and “in them all,” for they are
“an habitation of God through the Spirit.”
II. What this advice implies.
1. The “unity of the Spirit,” of which the apostle speaks, itshould be observed,
is an internal unity, an unity betweenthe spirits of men. It may subsist,
therefore, betweenpersons of different nations, educations, conditions, etc.
2. It is an unity of affection--mutual love, viz., desire of, and delight in, each
other--mutual sympathy.
3. It is an unity of intention; one and all must have the same end in view, the
glory of God in our own salvation, and the salvation of others.

4. It is an unity of resolutionto prosecute that end.
5. It is an unity of operation(1 Corinthians 3:9), their work in the field.
III. The reasonablenessofthis advice. Inhabited as they are by one Spirit,
which can no more setthem at variance with eachother, than the soul which
resides in the human body can setthe members of it againsteachother. Called
from similar misery to a similar state of safetyand happiness, in the same way
and manner: having one object of hope, and one hope, is it not reasonable
they should be united? (Anon.)
1. Christians should strive for unity in faith and opinion. Lowliness ofmind
and patience will conduce to this; as pride, self-love, and impatience make
men easilydissent in affectionand opinion. Satanis constantly trying to stir
up strife in the Church.
2. Means to be takenfor the attainment of unity.
3. It is not enoughfor us to entertain peace;we must give diligent endeavour
to compass and maintain it.
4. A peaceable dispositionis an excellentmeans of concord. (PaulBayne.)
How to get and maintain peace
1 Take heedof giving offence.
2. Avoid taking offence.
3. Guard againstbeginning any contention.
4. To keeppeace, getpure hearts. (Paul Bayne.)
The unity of the Spirit: the bond of peace

I. What is to be kept. “The unity of the Spirit”--the unity of which the Holy
Spirit is the Author: that oneness ofbelieving men in Christ which is the
Spirit’s new creation. It must be an unity corresponding in its nature and
characterto the nature and characterofHim who is its Author and Creator.
1. Look at its outward manifestation.
2. The real seatof this unity is within, in the heart.
II. The unity of the spirit is to be kept.
1. There must be an endeavour to keepit. And the endeavour must be most
earnestand most strenuous.
2. There is a bond provided for keeping this unity. The bond of peace. The
endeavour, strenuous and sustainedas it must be, is not to be the endeavour
of violence or excitement. It is no desperate groping and struggling in the dark
that is required. The unity of the Spirit is to be sedulouslykept. But the
keeping of it is to be quiet, calm, peaceful. The bond, the girdle, which is to be
the means of keeping it, is peace. (R. S. Candlish, D. D.)
The unity of the Church
I. Observe, in the first place, there is much said in the Word of God on this
very subject of the true unity of the children of God(John 17:20-23;Romans
14:19;Romans 15:5; 1 Corinthians 1:10; 2 Corinthians 13:11; Philippians 3:1-
3; Colossians3:12-15). Butthere is an expressionin the text, that I would not
pass over: the apostle speaksofit us “the unity of the Spirit,” because He
secretlyinclines heart to heart in the children of God.
II. But, observe, secondly, some of those high motives that we have. The world
thinks that we are full of discrepancies;that our differences are unutterable,
and that we have no real unity. But we say that in the midst of it all there is a
solid, real, substantial, veritable unity.

1. It is the unity of a flock. Many folds; but one flock.
2. It is the unity of one body. There are many members in that body.
3. It is the unity of a temple.
4. The unity of a family.
III. Observe we now, beloved, the precept given to us in the words of the text--
“Endeavouring to keepthe unity of the Spirit in the bond of peace.” And here
I would desire to give tender counsel, that in order to bear with infirmities
and to avoid all needless separations, allcauselessdivisions, I must be
effectually calledand renewedby the Holy Ghost. Observe, further, that the
words imply difficulty. “Endeavouring.” It is a hard thing; it is easywhen the
love of Christ constrains, but in itself we find abundance of difficulty. How
little can I understand my brother’s position! How little canI see a secret
principle of his spirit! How little can I comprehend the prejudice that works
through him; that he has been brought up in from his infancy. Labour for it
in all things possible. It is not the surrender of principle; it is not the sacrifice
of truth; it is not the giving up of conscience. No, beloved;that is a sortof
union the Spirit of God never would sanction. Do not attempt that which is
actually impossible. We may “endeavourto keepthe unity of the Spirit” in a
way that never can be attained. It is the unity of a flock;various are the
grades in that flock. It is the unity of a temple; various are the stones in that
temple. It is the unity of a body; various are the members of that body. It is
the unity of a family; but all the family do not speak alike, allthe family do
not think alike. To attempt it, is to attempt that which is unattainable; and we
forgetthat, although these things have their source in our sin and ignorance,
yet the eternal God overrules them for good, and brings good, and educes
goodout of evil. (J. H. Evans, M. A.)
The unity of the Church of Christ
So long as imperfect men are gathered togetherin a Christian society--men of
different types of charactersaddifferent powers, and with a specialfondness
for their ownway; men liable to mistake excitedfeeling for intensity of

conviction, and to treat their own opinions with the reverence due to absolute
truth--they will require to be admonished to “endeavour,” etc.
I. The unity of the church. Spiritual--not formal.
1. Unity of life. Bringing forth the fruits of the Spirit; their affections seton
things above, etc.
2. Unity of service. Christians have one Lord, towards whom they cherish one
faith. He inspires the same loyalty; it is into His service they have been all
baptized.
3. Unity of worship. We have not an unknown God; he that hath seenChrist
hath seenthe Father. We know Him to be righteous in all His works, and holy
in all His ways. To worship is to perceive His excellence, and to love Him for
it; to be strengthenedby communion with Him, calmed by submission to Him.
II. How to preserve the unity of the Spirit.
1. By recognizing it.
2. By cherishing a peacefulmind. (A. Mackennal, D. D.)
The promotion of unity among members of thy same Church
If we are to endeavour to keepthe unity of the Spirit in the bond of peace in
the same Church, then we must avoid everything that would mar it. Gossip--
gossipis a very ready means of separating friends from one another. Let us
endeavour to talk of something better than eachother’s characters.Dionysius
went down to the Academy to Plato. Plato askedwhathe came for. “Why,”
said Dionysius, “I thought that you, Plato, would be talking againstme to your
students.” Plato made this answer:“Dostthou think, Dionysius, we are so
destitute of matter to converse upon that we talk of thee?” Truly we must be
very short of subjects when we begin to talk of one another. It is better far
that we magnify Christ than detract from the honour of His members. We
must lay aside all envy. Multitudes of goodpeople liked the Reformation, but

they said they did not like the idea of its being done by a poor miserable
monk, like Martin Luther; and so there are many who like to see goodthings
done, and goodworks carriedon, but do not care to see it done by that upstart
young brother, or that poor man, or that woman who has no particular rank
or state. As a Church let us shake off envyings; let us all rejoice in God’s light;
and as for pride--if any of you have grown vainglorious of late, shake it off.
(C. H. Spurgeon.)
Wherein the unity of the Church consists
This unity, whereofthe apostle speaks, consists insubmission to one single
influence or spirit. Wherein consists the unity of the body? Consists it not in
this, that there is one life uniting, making all the separate members one? Take
awaythe life, and the members fall to pieces;they are no longerone;
decompositionbegins, and every element separates,no longer having any
principle of cohesionor union with the rest. There is not one of us who, at
some time or other, has not been struck with the powerthere is in a single
living influence. Have we never, for instance, felt the power wherewiththe
oratorunites and holds togethera thousand men as if they were but one; with
flashing eyes and throbbing hearts all attentive to his words, and by the
difference of their attitudes, by the variety of expressions of their
countenances, testifying to the unity of that single living feeling with which he
had inspired them? Whether it be indignation, whether it be compassion, or
whether it be enthusiasm, that one living influence made the thousand for the
time one. Have we not heard how, even in this century in which we live, the
various and conflicting feelings of the people of this country were
concentratedinto one, when the threat of foreign invasion had fused down
and broken the edges of conflictand variance, and from shore to shore was
heard one cry of terrible defiance, and the different classesandorders of this
manifold and mighty England were as one? Have we not heard how the
mighty winds hold togetheras if one the various atoms of the desert, so that
they rush like a living thing across the wilderness? And this, brethren, is the
unity of the Church of Christ, the subjectionto the one uniting Spirit of its
God. (F. W. Robertson, M. A.)
Unity among dissimilarities

Unity, is that which subsists betweenthings not similar and alike, but things
dissimilar and unlike. There is no unity in the separate atoms of a sand pit;
they are things similar; there is an aggregateorcollectionof them. Even if
they be hardened in a mass they are not one, they do not form a unity; they
are simply a mass. There is no unity in a flock of sheep;it is simply a
repetition of a number of things similar to eachother. If you strike off from a
thousand five hundred, or if you strike off nine hundred, there is nothing lest
of unity, because there never was unity. A flock of one thousand or a flock of
five is just as much a flock as any other number. On the other hand, let us
turn to the unity of peace which the apostle speaks of, and we find it is
something different; it is made up of dissimilar members, without which
dissimilarity there could be no unity. Eachis imperfect in itself, each
supplying what it has in itself to the deficiencies and wants of the other
members. So, if you strike off from this body any one member, if you cut off
an arm, or tear out an eye, instantly the unity is destroyed; you have no longer
an entire and perfectbody, there is nothing but a remnant of the whole, a
part, a portion; no unity whatever. This will help us to understand the unity of
the Church of Christ. If the ages andthe centuries of the Church of Christ, if
the different churches whereofit was composed, if the different members of
eachChurch were similar, one in this, that they all held the same views, all
spoke the same words, all viewedtruth from the same side, they would have
no unity; but would simply be an aggregateofatoms, the sand-pit over again.
Advantages of unity
Greatis the force of unity, peace, and concord. One man serves to strengthen
and stablish another, like many staves bound togetherin one. Many sticks or
staves bound togetherin one bundle are not easilybroken; but severthem and
pull them asunder, they are soonbroken with little strength. Thus the case in
all societies,whetherit be in the Church, or commonwealth, or in the private
family. (W. Attersol.)
How unity is to be attained

An apparent union may be produced by none thinking at all, as well as by all
thinking alike;but such a union, as Leighton observes, is not produced by the
active heat of the spirit, but is a confusionrather arising from the want of it;
not a fusing together, but a freezing together, as cold congregates allbodies
how heterogeneous soever, sticks, stones,and water:but heat makes first a
separationof different things, and then unites those that are of the same
nature. (H. G. Salter.)
Realunity
1. ll realunity is manifold. Feelings in themselves identical find countless
forms of expression;for instance, sorrow is the same feeling throughout the
human race;but the Oriental prostrates himself upon the ground, throws dust
upon his head, tears his garments, is not ashamedto break out into the most
violent lamentations. In the north we rule our grief; suffer not even a quiver
to be seenupon the lip or brow, and considercalmness as the appropriate
expressionof manly grief. Nay, two sisters of different temperament will show
their grief diversely; one will love to dwell upon the theme of the qualities of
the departed; the other feels it a sacredsorrow, onwhich the lips are sealed
forever. Yet would it not be idle to ask which of them has the truest affection?
Are they not both in their ownway true? In the East, men take off their
sandals in devotion; we exactly reverse the procedure, and uncover the head.
The Oriental prostrates himself in the dust before his sovereign;even before
his Godthe Briton only kneels:yet would it not againbe idle to ask which is
the essentialandproper form of reverence? Is not true reverence in all cases
modified by the individualities of temperament and education? Should we not
say in all these forms workethone and the same spirit of reverence?
2. All living unity is spiritual, not formal; not samenessbut manifoldness. You
may have a unity shown in identity of form; but it is a lifeless unity. There is a
sameness onthe sea beach--that unity which the oceanwaves have produced
by curling and forcibly destroying the angularities of individual form, so that
every stone presents the same monotony of aspect, and you must fracture each
againin order to, distinguish whether you hold in your hand a mass of flint or
a fragment of basalt. There is no life in unity such as this. But as soonas you
arrive at a unity that is living, the form becomes more complex, and you

searchin vain for uniformity. In the parts it must be found, if found at all, in
the samenessofpervading life. The illustration given by the apostle is that of
the human body--a higher unity, he says, by being composedof many
members, than if every member were but a repetition of a single type. (F. W.
Robertson, M. A.)
Spiritual unity
The union for which the Lord Jesus prayed was a union of spiritual men--a
union not of mere professors but of His true disciples--a union in the Lord.
Any other union is little worth. A union of professors with professors ofone
dead Church with another dead Church is but a filling of the charnel house, a
heaping of the compostpile. A union of dead professors with living saints, this
union of life and death is but to pour the greenand putrid water of the
stagnantpool into the living spring. It is not to graft new branches into the
goodly vine, but to bandage on dead boughs that will but deform it. It is not to
gather new wheat into the garner, but to blend the wheat and chaff again
together. It is not to gathernew sheepinto the fold, but it is to borrow the
shepherd’s brand and imprint it on the dogs and wolves and call them sheep.
The identifying of christenedpagans with the peculiar people has done much
dishonour to the Redeemer, has deluded many souls, and made it much more
difficult for the Church to convince the world. It was not this amalgamationof
the Church and the world which the Saviour contemplated when He prayed
for His people’s unity. It was a union of spiritual men--a holy unity springing
from oneness with Himself. Union with Christ is an indispensable preliminary
to union with the Church of Christ. An individual must be joined to Christ
before he can be a true member of the Church of Christ. And those
individuals and those Churches which are the most closelyjoined to Christ
are the nearestto one another, and will be the first to coalescein the
fulfilment of Christ’s prayer--“Maythey all be one!” (Hamilton.)
Needof unity
“Ane stick’ll never burn! Put more woodon the fire, laddie; ane stick’ll never
burn!” my old Scotchgrandfather used to sayto his boys. Sometimes, when
the fire in the heart burns low, and love to the Saviour grows faint, it would

grow warm and bright againif it could only touch another stick. “Where two
or three are gatheredtogether” the heart burns; love kindles to a fervent heat.
“Ane stick’ll never burn” as a great, generous fire will be sure to.
Si collidimur, frangimur
“If we clash, we are broken,” according to the old fable of the two earthen
pots swimming in the sea. “The daughter of dissensionis dissolution,” said
Nazianzen; “and every subdivision in point of religion is a strong weaponin
the hand of the contrary party,” as he (the historian), upon the Council of
Trent, wiselyobserved. Castorand Pollux, if they appear not togetherit
presagetha storm. (J. Trapp.)
Unity aids work
By union the pyramids of Egypt, the gates ofThebes, and the columns of the
Parthenon were reared, and oceans crossed, and valleys filled up. (Dr.
Cumming.)
Strength of union
There was a small band of three hundred cavalry in the Theban army, who
proved a greatterror to any enemy with whom they were calledto fight. They
were companions, who had bound themselves togetherby a vow of perpetual
friendship, determined to stand togetheruntil the last drop of their blood was
spilled upon the ground. They were called“The SacredBattalion, or the Band
of Lovers,” and they were bound alike by affectionfor the State and fidelity
for eachother, and thus achievedmarvels, some of which seemalmost
fabulous. What a name for a militant Church, “The SacredBattalion!” It is
when she is thus animated by one spirit that she is victorious.
Love of Christian unity
The attachment of the Rev. John Elliot, usually called“The Apostle to the
Indians,” to peace and union among Christians was exceedinglygreat. When
he heard ministers complain that some in their congregations were too
difficult for them, the substance of his advice would be, “Brother, compass

them. Brother, learn the meaning of those three little words--bear, forbear,
forgive.” His love of peace, indeed, almostled him to sacrifice right itself.
Unity is strength
Separate the atoms which make the hammer and eachwould fall on the stone
as a snow flake; but welded into one, and wielded by the firm arm of the
quarryman, it will break the massive rocks asunder. Divide the waters of
Niagara into distinct and individual drops, and they would be no mere than
the falling rain, but in their united body they would quench the fires of
Vesuvius, and have some to spare for the volcanoes ofother mountains. (T.
Guthrie, D. D.)
False unity
Divisions are bad things. Do not fancy that I have any sympathy with those
who, confounding charity with indifference, regard matters of religion as not
worth disputing about. Such a state of death is still worse than war. Give me
the roaring storm rather than the peace ofthe grave. Division is better than
such union as the frost produces, when with its cold and icy fingers it binds up
into one dead, congealed, heterogeneous mass,stones andstraws, pearls and
pebbles, goldand silver, iron and clay, substances that have nothing in
common. Yet divisions are bad things. They give birth to bad passions. They
cause Ephraim to envy Judah, and Judah to vex Ephraim. Therefore, whatwe
ought to aim at is to heal them, and when we cannot healthem, to softentheir
asperities. (T. Guthrie, D. D.)
Unity in the bond of peace
Bind not thine hands, but bind thy heart and mind. Bind thyself to thy
brother. They bear all things lightly who are bound togetherby love. Bind
thyself to him, and him to thee. Forto this end was the Spirit given, that He
might unite those who are separatedby race and diversity of habits: old and
young, rich and poor, child, youth, and man, male and female, and every soul
become in a manner one, and more entirely so than if they were of one body.
For this spiritual relationis far higher than natural relation, and the
perfectness ofthe union more entire; because the conjunction of the soul,

being simple and accordant, is more perfect. And how is this unity preserved?
“In the bond of peace.”It is not possible that unity should exist in enmity and
discord. St. Paul would have us linked and tied one to another; not simply that
we be at peace, not simply that we love one another, but that in all there
should be but one soul. A glorious bond is this: with this bond let us bind
ourselves together, alike to one another and to God. (Chrysostom.)
Needof harmony
The following incident in the life of Lord Nelsoncontains a lessonfor
Christians. On the day before the battle of Trafalgar, Nelsontook
Collingwoodand Rotherham, who were at variance, to a spot where they
could see the fleet opposedto them. “Yonder,” said the Admiral, “are your
enemies;shake hands and be friends like good Englishmen.”
The fulness of the unity
Were all Churches and church members concernedto “keepthe unity of His
Spirit,” a bond of peace, strong as the everlasting firmament, would encircle
them. But how is it possible that we should worthily conceive ofthe riches
comprehended in “the unity of the Spirit”? We have seena company of a
thousand musicians and singers playing and singing one tune in harmony. The
persons were distinct, the instruments distinct, and the voices very distinct,
and yet all were a composedunity. An army of a hundred thousand men, in
movement and operation, may be a perfectunity. But in order to form an idea
of the “unity of the Spirit,” we must imagine that the whole universe, visible
and invisible, with all its distinctions, elements, powers, and virtues were
dissolvedin one sea of being. For all have sprung from such a sea, and, in the
Spirit, are such a sea ofliving, blissful unity. Even in the sphere of striving,
corrupt nature, we see enoughto make us wonder at the variety which the
Spirit carries in the bosomof His unity. For all the variety, in earth and
heaven, is wrought “by One and the self-same Spirit.” The new growths, the
joy and the glory, which constitute our summer, are so much of the fulness of
the Spirit opened to our view. The creatures in different elements and
latitudes are so distinct that they have no communion with eachother; but
they are all One in the Spirit which animates them. The sea and its contents,

the innumerable tribes of the air, and all the species found on our hills and in
our plains and valleys, are but very partial manifestations of the wealthand
variety of the Spirit. The all things of the Father, and all things of Creation,
and the all things in Christ’s finished work are included in the Spirit’s unity.
Pause and contemplate “the river of God’s pleasures,” “the fulness of joy”
which the perfect know above. Whateverour understandings may hold as
truth, is but a mere division of this unity. “The unity of the Spirit” is “the law
of the Spirit of Life in Christ Jesus,”and can only be apprehended by the
affections. (J. Pulsford.)
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Exell, JosephS. "Commentary on "Ephesians 4:3". The Biblical Illustrator.
https:https://www.studylight.org/commentaries/tbi/ephesians-4.html. 1905-
1909. New York.
Coffman's Commentaries on the Bible
Giving diligence to keepthe unity of the Spirit in the bond of peace.
Our holy Saviour prayed for unity among the believers in Christ; and here it
appears that unity was a major concernof the most gifted of the apostles;and
it may be inquired, in the light of this, why is there so much disunity in the
world? In a word, we do not know. It is obvious to all who ever contemplated
it that there are no magic devices available for bringing unity out of chaos.
Furthermore, it appears in this verse that unity is not produced by Christians,

but by the Spirit of God, and Christians are merely admonished to keepit.
"Whether there will ever be in this world any outward organic unity of the
visible church, we do not know. The selfishness and pride of men are against
it."[8]
Giving diligence ... carries the idea of "trying" or "endeavoring," leaving out
any requirement that "unity" must be achieved. As a matter of truth, some
types of proposed unity are not even desirable. There was a fierce unity in the
medieval church.
ENDNOTE:
[8] Henry H. Halley, Halley's Bible Handbook (Grand Rapids, Michigan:
Zondervan Publishing House, 1927), p. 564.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Ephesians 4:3". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/ephesians-4.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
Endeavouring to keepthe unity of the Spirit,.... That is, a spiritual union:
there is an union betweenGod and his people, and betweenChrist and his
members, and betweensaints and saints, and the bond of eachunion is love;
and that it is which knits and cements them together;and it is the last of these
which is here intended: the saints are united under one head, and are
members of one and the same body, and should be of the same mind and
judgment, and of one accord, heart, and affection:and this may be called"the

unity of the Spirit"; because it is an union of spirits, of the spirits or souls of
men; and that in spiritual affairs, in the spiritual exercises ofreligion; and it is
effectedby the Spirit of God, by whom they are baptized into one body. Now
to endeavour or study to keepand 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; 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 hearts:but though it is difficult, and may sometimes
seemto be impossible, yet it becomes the saints to be diligent in the use of
means to keepit up, and continue it; and which they may be saidto endeavour
after, when they abide with one another, and do not forsake eachotherupon
every occasion;when they perform all offices of love to one another, and stir
up eachother to the like: and the way and manner in which this is to be kept,
is
in the bond of peace:the Arabic version reads, "by the bond of love and
peace":by maintaining peace among themselves, and seeking those things
which tend to, and make for peace, andspiritual edification; and which is
calleda bond, in allusion to the Greek word used, which comes from one that
signifies to knit, join, and bind together, and because itis of a knitting and
uniting nature. Now so to act is to walk worthy of calling grace, oragreeably
to it: peace is what the saints are called unto in the effectualcalling: and what
is suitable to God, who is the God of peace;and to Christ, who is the Prince of
peace;and to the Holy Spirit, whose fruit is peace;and to the Gospel, whichis
the Gospelofpeace;and to the characterwhichthe saints bear, which is that
of sons of peace.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.

A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Ephesians 4:3". "The New John Gill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/ephesians-4.html. 1999.
Geneva Study Bible
3 Endeavouring to keepthe unity of the Spirit in the bond of peace.
(3) Thirdly he requires perfectagreement, but yet such that is joined with the
band of the Holy Spirit.
Copyright Statement
Bibliography
Beza, Theodore. "Commentaryon Ephesians 4:3". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/ephesians-4.html.
1599-1645.
Robertson's WordPictures in the New Testament
The unity (την ενοτητα — tēn henotēta). Late and rare word (from εις — heis
one), in Aristotle and Plutarch, though in N.T. only here and Ephesians 4:13.

In the bond of peace (εν τωι συνδεσμωι της ειρηνης — en tōi sundesmōi tēs
eirēnēs). In Colossians 3:14 αγαπη — agapē (love) is the συνδεσμος —
sundesmos (bond). But there is no peace without love (Ephesians 4:2).
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Ephesians 4:3". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/ephesians-4.html.
Broadman Press 1932,33.Renewal1960.
Vincent's Word Studies
Endeavoring ( σπουδάζοντες )
Not strong enough. Originally the verb means to make haste. So the kindred
noun σπουδή haste Mark 6:25; Luke 1:39. Hence diligence. Rev., here, giving
diligence.
To keep( τηρεῖν )
See on reserved, 1 Peter1:4.
Unity of the Spirit
Wrought by the Holy Spirit.
Bond of peace

The bond which is peace. Compare Ephesians 2:14, our peace - made both
one. Christ, our peace, is thus a bond of peace. Others, however, treatin the
bond as parallel with in love of Ephesians 4:2, and cite Colossians 3:14, “love
the bond of perfectness.”
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon Ephesians 4:3". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/ephesians-4.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
Endeavouring to keepthe unity of the Spirit — That mutual union and
harmony, which is a fruit of the Spirit. The bond of peace is love.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Ephesians 4:3". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/ephesians-4.html. 1765.

Abbott's Illustrated New Testament
The unity of the Spirit; spiritual union and harmony.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Ephesians 4:3".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/ephesians-4.html. 1878.
Calvin's Commentary on the Bible
3.Endeavoring to keepthe unity of the Spirit. With goodreasondoes he
recommend forbearance, as tending to promote the unity of the Spirit.
Innumerable offenses arise daily, which might produce quarrels, particularly
when we considerthe extreme bitterness of man’s natural temper. Some
considerthe unity of the Spirit to mean that spiritual unity which is produced
in us by the Spirit of God. There can be no doubt that He alone makes us “of
one accord, ofone mind,” (Philippians 2:2,) and thus makes us one; but I
think it more natural to understand the words as denoting harmony of views.
This unity, he tells us, is maintained by the bond of peace;for disputes
frequently give rise to hatred and resentment. We must live at peace, if we
would wish that brotherly kindness should be permanent amongstus.
Copyright Statement

Bibliography
Calvin, John. "Commentary on Ephesians 4:3". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/ephesians-
4.html. 1840-57.
James Nisbet's Church Pulpit Commentary
CHRISTIAN UNITY
‘The unity of the Spirit in the bond of peace.’
Ephesians 4:3
‘Ye are one,’ the Apostle would say, ‘one in Christ Jesus, therefore live and
walk as one.’ Two points here suggestthemselves forour consideration.
I. In what does true Christian unity consist?
(a) True unity admits of greatvariety in outward form.
(b) True unity admits of considerable independence of action.
(c) True unity depends upon the whole body being permeated by one spirit.
II. How can true unity be best attained?—The passagebefore us to a large
extent supplies the answer.
(a) First of all, by cherishing a spirit of ‘lowliness and meekness.’
(b) Another mode of attaining greaterunity is the cultivation of a spirit of
long-suffering and forbearance. ‘With long-suffering,’the Apostle says,
‘forbearing one another in love.’ This applies, no doubt, chiefly and directly to
our socialrelationships one with another, but has it not also a wider
application?
(c) But above and beyond all other things to promote unity, there must be the
drawing nearer to the source and centre of all unity, viz. a close personal
abiding in the Lord Jesus Himself.

III. Two remarks by wayof caution.—Inour longing desire for unity let us
take care to avoid two opposite extremes.
(b) First, that of thinking that by greaterouter uniformity we shall gradually
arrive at unity.
(b) The other, that of sacrificing essentialand fundamental truth in our desire
to meet objectors, and embrace a wider area within our circle.
Rev. John Barton.
Copyright Statement
Bibliography
Nisbet, James. "Commentaryon Ephesians 4:3". Church Pulpit
Commentary. https:https://www.studylight.org/commentaries/cpc/ephesians-
4.html. 1876.
John Trapp Complete Commentary
3 Endeavouring to keepthe unity of the Spirit in the bond of peace.
Ver. 3. The unity of the Spirit] That is, unanimity; this keeps all together
which else will shatter and fall asunder. The daughter of dissensionis
dissolution, saith Nazianzen.

Endeavouring] σπουδαζοντες, Orusing all possible carefulness:this imports,
1. The necessity;2. Difficulty of the duty. Satan will endeavour, by making
division, to getdominion.
Copyright Statement
Bibliography
Trapp, John. "Commentary on Ephesians 4:3". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/ephesians-
4.html. 1865-1868.
Sermon Bible Commentary
Ephesians 4:3
The Unity of the Spirit.
I. What is to be kept: "the unity of the Spirit." That unity may be regardedas
twofold. It may be viewed in two lights: as outwardly manifested and as
inwardly wrought. In either view it is the unity of the Spirit.
II. This unity is to be kept. (1) There must be an endeavour to keepit. (2)
There is a bond provided for keeping it: it is the bond of peace;it is the peace
of reconciliationto God.
R. S. Candlish, Paul's Epistle to the Ephesians, p. 70.

The Basis ofCommunion.
I. It seems to me that there are two streams of influence which are pressing
some, and those by no means the feeblestand leastthoughtful, of our
ministers, towards the conclusionthat the Church of the future will take
comparatively slight heed of doctrinal agreements anddifferences, and will
base its fellowship on vital sympathy in the work of teaching, helping, and
saving society. First, there is the weariness ofthe narrow doctrinal basis
which has been acceptedas orthodox, which has made exclusion rather than
inclusion the watchwordof the kingdom of heaven. There is the certainty that
many others within the Church who are distinguished by no loftiness of
spiritual nature, but who are proud of their soundness in the faith, would be
found practically, if they were examined, to be in much confusionas to the
true nature and bearings of even such truths as the Incarnation and the
Atonement; while outside the orthodox pale there are equally a large number
who seemto be laden with all the fruits of the Spirit, to live in love, and to
spend themselves in ministry to mankind. This is one stream of influence, and
it is pressing men strongly in this direction, to this issue:a communion
independent of doctrine and based purely on fellowshipof spirit, sympathetic
views of Christian activities, Christian endeavour and aspiration, Christian
methods, aims, and ends.
II. There is another stream of influence tending towards the same result.
There are those who are not impatient of the doctrinal barriers which are
raisedbetweenthose who, it is affirmed, ought to be in communion, but who
are in doubt of the doctrines themselves. They hold reverently, tenaciously, to
the spiritual element in Christianity. The Cross represents to them the highest
and most sacredpowerwhich can be brought to bear on the development and
elevationof mankind, but they have no hold on the realities outside the sphere
of the human which revelationmakes known to us. They see the historic basis
of the Church, as they think, vanishing; they find no longer credible the facts
and judgments on which for eighteencenturies Christendom has nourished its
life. They dread lestthose whose faith in the greatChristian verities is shaken
or shattered should drift awayinto blank atheismand sensualism, and they
would gladly create for them a haven of Christian fellowship in a non-
sectarian, undoctrinal, and free-thinking Church.

III. Sound doctrine is in the long run as needful to healthy, vigorous,
productive Christian life as bone is to flesh in the order of the human frame;
but I do not hesitate to saythat I see considerable force in what is urged by
this latter party, and I entertain not a shadow of doubt that in this direction—
the largerand more loving recognitionof the unity which may underlie wide
doctrinal divergences—liesthe next great expansionof the visible kingdom of
heaven.
J. B. Brown, Christian World Pulpit, vol. xii., p. 401.
I. The more the heavenly and spiritual union of all Christians in one body is
out of sight and above understanding, the more necessaryit is that we should
be continually put in mind of it. Having once learned it, we should never allow
ourselves to forget it, else we shall be often doing many things, in carelessness
or in ignorance, mostcontrary to this Divine unity. Therefore the Apostle lays
such stress on the word "endeavouring "in our text: "Endeavouring to keep
the unity of the Spirit in the bond of peace," thatis, making a serious objectof
it, looking to Church union and communion distinctly as one greatpurpose of
our lives. Do Christians in general, do we ourselves, attend as we ought to this
precept of the Holy Ghost? The bond of peace we understand and perceive the
benefits of, but the unity of the Spirit is a matter of faith, not of sight; we
either never think of it at all, or dismiss it at once out of our minds, saying it is
above us, and all we can do is to live quietly among our neighbours of all sorts.
II. What can private Christians do towards so greatan object as this of
keeping the Church at unity in itself? In answerto this, I would remind you of
those many Scriptures in which the Church of Christ is representedas a holy
building or temple, whereofthe materials are not earthly stones, but the
sanctifiedand regeneratedsouls and bodies of Christians, living stones, as St.
Peterentitled us all, forming one spiritual household. The layman or the child
has so far the same duty as the Apostle, that is, to maintain his post in the
building, and not to loosenit, as the withdrawing of any stone must do. We
may never see what the early Christians saw on earth, the Church universal of
one accord, ofone mind, but we may hope to see in heaven that of which even

the first and best Church was but a faint shadow and emblem: the unity of the
Spirit kept perfectly in the bond of everlasting peace.
Plain Sermons by Contributors to "Tracts for the Times," vol. i, p. 206.
Life and Peace.
I. "The Spirit bloweth where it listeth.'' The influences which we recognise as
coming to us from above, and which mould our individual being, are often
presentedto us partially in fitful succession, and their first effect seems rather
to disturb us than to control. And yet it is out of such struggling and
discordant elements that the growth towards the ideal life is to be won. For in
all human life and movement that is not merely a sinking downwards there is
something which without irreverence may be calleda breathing of the Spirit.
And the Spirit must be there, striving with human infirmity, before the first
upward step canbe taken. It is not from the complacent, satisfied, unaspiring
temper that the unity of the Spirit is to be wrought. There may be unity in
such a life, but it is not the unity of the Spirit; there may be a sort of peace,
but it is the peace of apathy. That is not the peace whichreflects the image of
the early Christian ideal.
II. But when we look back on the struggle after it is over, and the peace is
won, we may see the evidence of the working of something higher still, and a
unifying, harmonising power that was less apparent to us at the time; and we
cannot claim that powerto have been our own. "WhenI said, My foothath
slipped, Thy mercy, O Lord, held me up." This is a strength which knows its
dependence upon a higher strength, and which rejoices in the belief that it
may be privileged to strengthen others with the might wherewith it has itself
been strengthenedfrom above.
III. For the Divinity that shapes our ends is no blind destiny descending on us
from without and compelling us we know not whither, nor yet can we admit
that characteris fate in the sense that weakness predetermines men to ruin.
There is a Spirit witnessing to our spirit that we are the children of God.

IV. And in this belief and consciousnessthe life is at last girded with the bond
of peace. Life without peace is weaknessandchaos;peace without life is
nothingness. It is when the two are united, when self-controlis not mere self-
repression, but the enlightened guidance of an ardent will, that the individual
has realisedfor himself, and will assisthis brethren in realising individually,
the ideal which the Apostle sets collectivelybefore the early Church: the unity
of the Spirit in the bond of peace.
L. Campbell, Some Aspects of the Christian Ideal, p. 123.
References:Ephesians 4:3.—Spurgeon, Sermons, vol. xi., No. 607;T. Arnold,
Sermons, vol. i., p. 56; A. Mackennal, ChristianWorld Pulpit, vol. x., p. 328;
J. Baldwin Brown, Ibid., vol. xiii., p. 9; F. D. Maurice, Sermons, vol. iii., p.
155;J. Edmunds, Sixty Sermons, p. 383. Ephesians 4:3-6.—PlainSermons by
Contributors to "Tracts forthe Times," vol. ix., p. 186;Clergyman's
Magazine, vol. i., p. 205;vol. iv., p. 31.
Copyright Statement
Bibliography
Nicoll, William R. "Commentary on Ephesians 4:3". "Sermon Bible
Commentary". https:https://www.studylight.org/commentaries/sbc/ephesians-
4.html.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Ephesians 4:3. Parallelof ἀνεχόμενοι κ. τ. λ., which is characterizedas
respects the effort by which it must be upheld.

τὴν ἑνότητα τοῦ πνεύματος]The πνεῦμα is not the human spirit, so that in
generalanimi studiorumque consensus is meant (Ambrosiaster, Anselm,
Erasmus, Calvin, Piscator, Estius, Wolf, Koppe, and many, including Meier,
Baumgarten-Crusius, and Rückert, according to whom Paul did not write τοῦ
νοός, because he derives the unity of the spirit from the Divine Spirit), but, as
is shown from Ephesians 4:4, and is in itself clearfrom the exhortation to the
Christian life (Ephesians 4:1), the Holy Spirit, instead of which we have not,
with de Wette and Schenkel, to understand the Christian spirit of the
community; the N.T. knows not this modern notion, but knows only the Holy
Spirit of God, as that which rules in the church (Ephesians 2:22), and upholds
and developes its specific life, so that the latter has preciselyin the κοινωνία
τοῦ πνεύματος (Philippians 2:1; 2 Corinthians 13:13) its common source and
support. Rightly already Chrysostom( τὸ πνεῦμα τοὺς γένει καὶ τρόποις
διαφόροις διεστηκότας ἑνοῖ)and his successors, Beza, Calovius, Bengel, and
others, including Harless, Winzer, Bleek, and Ch. F. Fritzsche, Nova opp.
acad. p. 244:the unity, which the Spirit produces. Comp. Philippians 1:27; 1
Corinthians 12:13; John 17:21. And this unity is the identity of faith, of love,
of sentiment, of hope, etc., in the different subjects who are moved by the
Spirit.
ἐν τῷ συνδέσμῳ τῆς εἰρήνης] is attachedby Lachmann to what follows,
whereby the parallelism with the preceding participial clause is destroyed.
And after the definition by ἐν τῷ συνδέσμῳ τῆς εἰρ. being prefixed, severalof
the following elements of unity would not be appropriate, since even without
the bond of peace there is one Lord, one baptism, one God and Father.
ἐν is ordinarily takenas instrumental: through the bond of peace. In
opposition to the parallelism with ἐν ἀγάπῃ; and through the unity of the
Spirit the bond of peace is preserved, not the converse.(199)Hence:in the
bond of peace, by which is denoted the ethicalrelation, in which they are to
preserve the unity of the Spirit, namely, while peace one towards another
must be the bond, which is to envelope them. τῆς εἰρήνης, accordingly, is
genitive of apposition. Comp. σύνδεσμος εὐνοίας καὶ φιλίας, Plut. Numbers 6;
Acts 8:23; Isaiah 58:6. Others: “vinculum, quo pax retinetur” (Bengel;so
Theophylact, Calovius, and others, including Rückert, Meier, Harless,
Winzer), and this is held to be love. Appeal is made to Colossians 3:14, and to

the parallelwith ἐν ἀγάπῃ. But, in Col. l.c., love in fact is expressly named,
and designatedas σύνδεσμος τῆς τελείοτητος;while justice is done to the
parallel with ἐν ἀγάπῃ by our interpretation also, and it was at any rate most
natural for the readerto understand under the bond of peace peace itself,
conceivedof as a bond. Expositors would not have soughtfor another
explanation, had they not takenἐν as instrumental, in which case the difficulty
obtruded itself, that the unity of the Spirit is not preservedby means of peace,
but peace by means of the unity of the Spirit.
That, moreover, no inference may be drawn from Ephesians 4:3 as to
divisions prevailing in the church, Bengelhas already rightly observed:
“etiam ubi nulla fissura est, monitis opus est.” And particularly was such
exhortation natural for the apostle, evenin the absence ofspecialoccasion,
considering the many saddening experiences whichhe had met with elsewhere
on this point!
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Ephesians 4:3". Heinrich Meyer's Critical
and ExegeticalCommentaryon the New Testament.
https:https://www.studylight.org/commentaries/hmc/ephesians-4.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Ephesians 4:3. τηρεῖν, to keep)Even where there is no division, there is need
of admonitions.— τὴν ἑνότητα, the unity) So far as we are concerned, for the
Holy Spirit in Himself remains one, Ephesians 4:4.— ἐν τῷ συνδέσμῳ, in the
bond) The bond, by which peace is maintained, is love itself; Colossians 3:14-
15.

Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Ephesians 4:3". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/ephesians-4.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
The unity of the Spirit; either unity of mind, or spiritual unity, as being
wrought by the Spirit, and then he means that unity he spoke of, Ephesians
2:14-16, and Ephesians 3:6, whereby is intended the mystical body of Christ.
In the bond of peace;i.e. in peace as the bond which keeps the members or
parts of the church together, which by dissensions are dissipatedand
scattered. The first stepto this unity is humility, for where that is not, there
will be no meekness nor forbearance, withoutwhich unity cannotbe
maintained.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Ephesians 4:3". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/ephesians-4.html. 1685.

Justin Edwards' Family Bible New Testament
The unity of the Spirit in the bond of peace;be united in affectionand live in
peace, according to the leading of the Holy Spirit. The privileges and blessings
graciouslybestowedupon believers, lay them under peculiar obligations to be
meek and lowly in heart, patient under trials, forgiving of injuries, and active
in promoting the union and harmony of all friends of God.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Ephesians 4:3". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/ephesians-
4.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
3. σπουδάζοντες τηρεῖντὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς
εἰρήνης. The reference here to the unity describedin Ephesians 2:14 ff. is
unmistakeable. It is the condition of the growthand ultimate perfecting of the
Church, and therefore needs to be guarded with zealous care, whetherin the
Church as a whole (as in Ephesians 2:18) or in any localcongregation, as in 1
Corinthians 12:12 f.; Philippians 2:2. This implicit reference to chap. 2 makes
it probable that ‘the unity of the Spirit’ is the unity in mind and heart and will
which is characteristicofmen who recognize eachother as members of the
same body, and is directly the gift of the Holy Spirit. The reference to peace in
the same chapter makes it clearthat ‘the bond of the peace’is also specific. St
Paul is not merely telling men to be at peace as a means of preserving unity, a
form of expressionnot easyto defend from the charge of tautology. He is

reminding them of the power (Ephesians 2:14 ff.) which, as it had in the first
instance made them one, was able, if they would surrender themselves to its
influence, to keepthem one, cf. Colossians 3:15 ἡ εἰρήνη τοῦ χριστοῦ
βραβευέτω, and Philippians 4:7 ἡ εἰρήνη τοῦ θεοῦ … φρουρήσει. ‘The unity’
it should be noticed is regardedas an already existent fact, something not
needing to be createdbut simply to be ‘kept.’ From another point of view (as
in Ephesians 4:13; cf. John 17:23)it is regardedas the ultimate goalwhich we
must strive to attain.
Copyright Statement
Bibliography
"Commentary on Ephesians 4:3". "Cambridge Greek TestamentforSchools
and Colleges".https:https://www.studylight.org/commentaries/cgt/ephesians-
4.html. 1896.
John Eadie's Commentary on Galatians, Ephesians, Colossiansand
Philippians
(Ephesians 4:3.) σπουδάζοντες τηρεῖντὴν ἑνότητα τοῦ πνεύματος—
“endeavouring to keepthe unity of the Spirit.” This clause is parallelto the
preceding, and indicates not so much, as Meyer says, the inward feelings by
which the ἀνέχεσθαι is to be characterized, as rather the motive to it, and the
accompanying or simultaneous effort. πνεῦμα cannot surely mean the mere
human spirit, as the following verse plainly proves. Yet such is the view of
Ambrosiaster, Anselm, Erasmus, Calvin, Estius, Rückert, Baumgarten-
Crusius, and Bloomfield. Calvin also says-Ego simplicius interpretor de
animorum concordia;and Ambrosiaster quietly changes the terms, and
renders-unitatis spiritum. Others, again, take the phrase to denote that unity
of which the Spirit is the bond. Chrysostomsays-διὰ γὰρ τοῦτο τὸ πνεῦμα

ἐδόθη, ἵνα τοὺς γένει καὶ τρόποις διαφόροις διεστηκότας ἑνώσῃ. This view is
perhaps not sufficiently distinctive. The reference is to the Spirit of God, but,
as the next verse shows, to that Spirit as inhabiting the church—“one body”
and “one Spirit.” The “unity of the Spirit” is not, as Grotius says, unitas
ecclesiae, quae estcorpus spirituale, but it is the unity which dwells within the
church, and which results from the one Spirit-the originating cause being in
the genitive. Hartung, Casus, p. 12. The apostle has in view what he
afterwards advances aboutdifferent functions and offices in the church in
Ephesians 4:7; Ephesians 4:11. Separate communities are not to rally round
specialgifts and offices, as if eachgift proceededfrom, and was organizedby,
a separate and rival Spirit. 1 Corinthians 12:4, etc. And this unity of the Spirit
was not so completelyin their possession, that its existence depended wholly
on their guardianship. Forit exists independently of human vigilance or
fidelity, but its manifestations may be thwarted and checked. Theywere
therefore to keepit safe from all disturbance and infraction. And in this duty
they were to be earnestand forward- σπουδάζοντες, using diligence, “bisie to
kepe,” as Wycliffe renders; for if they cherishedhumility, meekness, and
universal tolerance in love, as the apostle hath enjoined them, it would be no
difficult task to preserve the “unity of the Spirit.” And that unity is to be kept-
ἐν τῷ συνδέσμῳ τῆς εἰρήνης - “in the bond of peace.” Some understandthe
apostle to affirm that the unity is kept by that which forms the bond of peace,
viz. love. Such an opinion has advocates inTheophylact, Calovius, Bengel,
Rückert, Meier, Harless, Stier, and Winzer, who take the genitive as that of
object. Such an idea may be implied, but it is not the immediate statementof
the apostle. The declarationhere is different from that in Colossians 3:14,
where love is termed “a bond.” See on the place. εἰρήνης appears to be the
genitive of apposition, as Flatt, Meyer, Matthies, Olshausen, Alford, and
Ellicott take it. Winer, § 59, 8; Acts 8:23. “The bond of peace” is that bond
which is peace. ᾿εν does not denote that the unity of the Spirit springs from
“the bond of peace,” as if unity were the product of peace, orsimply consisted
of peace, but that the unity is preservedand manifested in the bond of peace
as its element. Winer, § 48, a. “Peace”is that tranquillity which ought to reign
in the church, and by the maintenance of which its essentialspiritual unity is
developed and “bodied forth.” This unity is something far higher than peace;

but it is by the preservationof peace as a bond among church members that
such unity is realized and made perceptible to the world. John 17. The outer
becomes the symbol and expressionof the inner-union is the visible sign of
unity. When believers universally and mutually recognize the image of Christ
in one another, and, loving one another instinctively and in spite of minor
differences, feelthemselves composing the one church of Christ, then do they
endeavour to keep“the unity of the Spirit in the bond of peace.” The meaning
of the English verb “endeavour” has been somewhata ttenuated in the course
of its descentto us. Trenchon Authorized Version, p. 17. Unity and peace are
therefore surely more than mere alliance betweenJew and Gentile, though the
apostle's previous illustrations of that truth may have suggestedthis
argument.
Copyright Statement
Bibliography
Eadie, John. "Commentary on Ephesians 4:3". John Eadie's Commentary on
Galatians, Ephesians, Philippians and Colossians.
https:https://www.studylight.org/commentaries/jec/ephesians-4.html.
Whedon's Commentary on the Bible
3. Endeavouring—Zealouslyaiming.
Unity of the Spirit—That unity of love which the Spirit inspires and creates.
Bond, consisting of peace. Peaceis the very girdle and tie which binds the
bundle.
Copyright Statement

Bibliography
Whedon, Daniel. "Commentary on Ephesians 4:3". "Whedon's Commentary
on the Bible". https:https://www.studylight.org/commentaries/whe/ephesians-
4.html. 1874-1909.
Expository Notes ofDr. Thomas Constable
Christians must preserve the unity betweenbelievers that God has createdin
the church. Paul viewed peace as whatkeeps potential factions together. He
had in mind peace betweenall kinds of diverse groups in the church, the most
basic being Jews and Gentiles.
Copyright Statement
Bibliography
Constable, Thomas. DD. "Commentaryon Ephesians 4:3". "ExpositoryNotes
of Dr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/ephesians-4.html. 2012.
Schaff's Popular Commentary on the New Testament

Ephesians 4:3. Earnestlystriving, giving diligence. This is parallel with
‘forbearing,’ and describes the humble, longsuffering walk, with reference to
the motive of the forbearance, a motive leading to continuous and earnest
effort. The underlying thought of Christian unity is carried out in the next
section.
To keep, to maintain, to preserve something already possessed, andto
continue doing this.
The unity of the Spirit, i.e., the Holy Spirit, since a reference to the human
spirit in this connectionwould be both flat and unpauline. The unity is that
effectedby the Holy Spirit; not an outward uniformity, or hollow truce, or
unholy compromise, but that unity of thought and feeling and effort among
individual Christians which is produced by the indwelling of the same Spirit.
Such a unity we are commanded to ‘keep,’not to ‘make.’The main
instruments in keeping it are the gracesnamed in Ephesians 4:2. This is the
basis of all real unity in the Church. Mostof the failures in seeking unity have
resulted from a failure to acceptwhatis implied in this clause. Only unity of
Christians, wrought by the Holy Spirit, maintained by loving personal
endeavor, can result in the manifested unity of the Body of Christ.
In the bond of peace. ‘In’ is not= ‘by,’ but points to the sphere or element in
which the unity is maintained. There are, however, two explanations of the
phrase ‘the bond of peace:’ (1.) the bond which is peace;(2.) the bond which
has peace as its object. The latter view regards this phrase as parallel to ‘in
love,’ taking love as ‘the bond,’ in accordance withColossians3:14. But the
other explanation is more natural. ‘Peace ‘is the result of peace with God,
and, binding Christians together, it is ‘a condition and symbol of that inner
unity wrought by the indwelling Spirit of God’ (Alford). Hence an outward
unity, which does not bind Christians in peace, canscarcelybe ‘the unity of
the Spirit.’
Copyright Statement

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