On the night of Jesus’ betrayal, he prayed that – in his absence – God the Father would guard and guide his followers through a dangerous and unbelieving world. The same world that would crucify him would persecute his followers also. Therefore, he closed his prayer with a heartfelt request that his followers would be unified and not divided (John 17:20-26). In fact, when you consider how Jesus prayed about this request, you realize that he felt very strongly about this unity. You will agree that those who follow Jesus should value unity with other believers.

Those who follow Jesus should value unity with other believers.

Jesus clearly emphasized this perspective by giving it an extended focus in his prayer. As he prayed, he expanded his focus from the original twelve disciples to everyone else who would follow him in the future. He said, “I do not pray for these alone, but also for those who will believe in me through their word” (John 17:20). By saying this, he prayed for every believer in the centuries of church history that would follow. This means that you and I should take this perspective to heart today because he prayed for us.On the surface, this prayer for unity seems quite simple. He prayed “that they all may be one,” “that they also may be one” (John 17:21), and “that they may be one” (John 17:22). This is a clear request for unity, yet people disagree about what kind of unity Jesus was referring to. To resolve this dilemma, we will look at how Jesus described this unity and how this prayer for unity should affect our lives today.

This unity resembles the unity within the Trinity.

The Father and Son (and Holy Spirit) are the three persons of the one true God. As God, they provide us with the supreme example of oneness and unity (John 10:30). In fact, to see the Son do things is to see the Father in action, and to hear the Son say things is to hear the words of the Father. John traces this theme throughout this gospel and Jesus spoke about it in his prayer. He said, “as you, Father, are in me, and I in you,” “in us” (John 17:21), and “just as we are one: I in them, and you in me” (John 17:22-23). The unity of the Father and the Son as the one true God is a perfect and complete oneness in every way.

The unity of the Father and the Son as the one true God is a perfect and complete oneness in every way.

Within this perfect unity, the persons of the Godhead accomplish different functions. For instance, the Father sent the Son into the world. Having done so, the Father remained in heaven while the Son became a human being who lived a life on Earth and died on the cross for our sins. At the same time, both the Father and the Son agreed on their mission of revealing the truth of God to a rebellious world and of giving new life to all those who would believe the truth about Jesus.

It shows the love of God.

This perfect unity which the Father and the Son share provides the ultimate example of love. If you want to know what love is like, then you must pay attention to the love between the Father and the Son. This love had no beginning and will have no end, for Jesus said, “You loved me before the foundation of the world” (John 17:24). Knowing this, Jesus made an extraordinary claim: “[I] have loved them as you have loved me” (John 17:23). He also prayed “that the love with which you loved me may be in them, and I in them” (John 17:26). Do you see what I see? Jesus has loved you with the same unending and immeasurable love which the Father has shared with him for eternity. What’s more, he prayed that we would learn to love one another with that very same love.

If you want to know what love is like, then you must pay attention to the love between the Father and the Son.

This love recognizes the differences between us, for we are not clones of one another. Instead, just as the Father and the Son function in different roles, we also should recognize our place in the world as individuals and as a church, a group of believers whom God has assembled together – none of which are entirely perfect in our character or understanding of God’s Word. As individual believers, we do not compete with one another. Furthermore, we are not in competition with other believers, churches, or denominations which preach the gospel. They, like us, serve God with a distinct purpose, seeking to fulfill the mission that Jesus has delegated to us – to every believe and to every church – in a hostile world. Though there are differences between us, we should learn to appreciate anyone and everyone who believes on Jesus and follows him by faith.

It is based on the truth of God.

This loving unity for which Jesus prayed requires some qualification. For instance, the kind of unity for which Jesus prayed was not an institutional or organizational kind. He did not pray for all believers to be organized into a single, worldwide organization. A few centuries following the start of the church, Roman Catholicism orchestrated an institutional “church” with a worldwide political structure and hierarchy of leadership outside of individual congregations. This was not the kind of unity Jesus prayed would happen. He prayed for spiritual unity, not structural unity. This is important to know because many today believe that God wants believers and churches to join together through platforms like the World Council of Churches, which is an alliance we must avoid.

• Jesus did not pray for universalism, which is a wrong view that everyone in the world will eventually be saved and is therefore spiritual brothers and sisters today.
• Nor did he pray for ecumenism, which is a mistaken view that all religions should find common ground, affirm one another’s beliefs, and work together for a common cause of social justice and neutral harmony.
• Furthermore, he did not pray for relativism, which is an incorrect view which claims that there is no fixed absolute point of reference that determines what is right and wrong. This means that everyone’s point of view may be equally valid. The unity for which Jesus prayed, however, does not reflect such a view. After all, he taught the exclusiveness of the Christian faith when he said, “I am the way, the truth, and the life. No one comes to the Father except through me” (John 14:6).

The unity for which Christ prayed requires a shared theological and doctrinal set of beliefs. He alludes to these necessary beliefs when he said, “The glory which you gave me I have given them” (John 17:22). The “glory” here refers to the truth about the nature and identity of God which Jesus had revealed to the world. It also includes the truth about the gospel, the message of salvation which Jesus had taught and would fulfill.

The unity for which Christ prayed requires a shared theological and doctrinal set of essential and fundamental beliefs.

We must reject any religion, philosophy, or viewpoint in the world – even those which claim to be Christian – which alters the essential truths about the nature of God and the message of the gospel. Unity with such perspectives is not possible and we should never suggest otherwise. It is not possible to appreciate or identify with a believer, church, or ministry which denies the doctrine of the Trinity or that teaches baptism as a requirement for salvation. Doctrines like this alter essential truth about God’s nature and the message of the gospel. However, if a church believes the essential truths about God’s nature and teaches the true gospel message, then we may exhibit a spirit of unity and appreciation for them even though they may practice a different style of worship or may structure their church leadership differently. Differences like these, though important to understand, do not alter the essential truth about God or about the gospel.In a letter to some believers, John said this: “Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds” (2 John 9-11). As believers, we should neither associate, support, nor encourage any person, church, or denomination which alters the teaching of Christ – about the nature of God and the message of the gospel. To exhibit any form of unity or partnership with wrong doctrine like this does not advance the gospel. This facilitates deviant doctrine instead and leads people away from God and the gospel.

We should neither associate, support, nor encourage any person, church, or denomination which alters the teaching of Christ – about the nature of God and the message of the gospel.

This letter, 2 John, provides some additional perspective for the nature of Christian unity. The apostle John wrote this letter to a godly, elderly Christian lady who had raised godly children and enjoyed a good reputation. It appears that she was a hospitable person, opening her home to traveling teachers and making it available for worship and teaching. However, it also appears that she had either provided hospitality and assistance to some false teachers or was considering doing so. This shows us that genuine and godly believers may mistakenly form alliances with those who teach a false gospel. This does not necessarily mean that the godly believer is unsaved, but it does mean that he or she is unwittingly undermining the truth of God and the message of the gospel.We need to respond to one another the same way when one of us unwittingly undermines the truth of God and the gospel. At the same time, we need to recognize those who do teach the truth about God and the message of the gospel by showing genuine Christian love to them. (It is helpful to recognize how John spoke with the woman in this letter. He did not speak to her in a derogatory or forceful way. He spoke in a loving, corrective tone. We should treat one another the same way today, even when we err.)As examples for us today, we should refrain from supporting or partnering with teachers, churches, or ministries of at least three different kinds: Catholicism, Charismaticism, and prosperity theology.

• Regarding Catholicism, though it claims to be Christian, it teaches that the Pope and church tradition are sources of truth in addition to Scripture, thereby adding to the truth of God. Their catechism describes this threefold truth paradigm as “sacred Scripture, sacred tradition, and the teaching authority of the Church.” Catholicism also diminishes the sufficiency of Christ through baptismal regeneration and the sacraments, and it diminishes the centrality of Christ through the veneration of Mary as a co-redeemer. No matter how much we may love people who are in the Catholic church, these beliefs constitute a false gospel. Technically, it is possible for a genuine believer to affiliate with the Catholic church. But we should encourage such a person to leave Catholicism for the sake of the gospel (2 Cor 6:14-18).
• Regarding Charismaticism (and modern Pentecostalism), though it also claims to be Christian and though some forms of it may teach the true gospel, it resembles the error of the Catholic Church by adding to the truth of God, teaching that “men of God” and other believers may also receive prophecies and revelation beyond Scripture. Furthermore, they often undermine the sufficiency of faith in Christ for salvation, confusing “faith alone” with baptism, speaking in tongues, and other spiritual or emotional experiences. This, again, is a false gospel, and believers who participate with these beliefs should separate from them instead.
• Regarding prosperity theology (which is a form of Charismaticism), it alters the message of the gospel by adding to it a material and physical element. It teaches that genuine faith not only receives forgiveness of sins, but also guarantees physical healing and financial prosperity. This is a false gospel which we must avoid and reject completely. Though many notable people teach this aberrant message around the world, some notable names in the U.S. include: Joel Osteen, Creflo Dollar, Jesse Duplantis, Benny Hinn, Kenneth Copeland, Reverend Ike, Kenneth Hagin, A. A. Allen, Robert Tilton, and T. L. Osborn – among others.

Unfortunately, believers today (like the well-meaning lady in 2 John) may choose to say positive things about people who teach these false doctrines, even providing them with financial support, offering them speaking opportunities, and partnering with them in various outreach and social endeavors. In some cases, such believers may have good intentions and may sincerely believe that they are showing Christian love and aiding the spread of the gospel. Regardless of such motives, we should never do such things.Along this line, Jesus prayed, “O righteous Father! The world has not known you, but I have known you; and these have known that you sent me. And I have declared to them your name, and will declare it (John 17:25-26). As you may know, the “name” of God refers to the person and works of God, and to believe on God you must believe on Jesus accurately as God and Savior. Therefore, it is necessary for believers to evaluate whether a person, a group, a church, a denomination, or a ministry teaches the truth about God and about the gospel of Jesus Christ. Without this necessary agreement, there can be no unity or shared belief. This unity for which Jesus prayed is a unity of love and it is a unity based on the truth which God has revealed about himself and about the gospel. This unity never exists apart from these essential elements.

It encourages more people to believe on Jesus.

Though you may easily suppose that Jesus prayed for believers to be unified as a means of protection against a hostile world and against the attacks of Satan, he hinted at a different motive (though unity does protect believers from these dangers). His motive was effective outreach to nonbelievers. We know this because he said, “That the world may believe that you sent me,” (John 17:21) and, “That the world may know that you have sent me” (John 17:23). He prayed for this spiritual unity among believers so that people in the world would “believe” and “know” the truth about God.When we who believe on Jesus compete with one another, belittle one another, and fight with one another, then our belligerent behavior and combative demeanor provides a poor advertisement for the gospel. Why would a nonbeliever choose to believe the good news about Jesus when he sees us – who claim to follow Christ – treating one another badly?

When we who believe on Jesus compete with one another, belittle one another, and fight with one another, then our belligerent behavior and combative demeanor provides a poor advertisement for the gospel.

Would you entrust your hard-earned money to a mutual fund whose management team makes headlines for infighting? Would you apply to work at a company with a reputation for internal turmoil? Would you buy a house in a neighborhood known for violence and disputes? King David, in an Old Testament Psalm, describes this outlook very well when he said, “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psalm 133:1). The opposite of this statement is also true. “Behold, how bad and how repulsive it is for brethren to fight together with animosity!”The Father loves the Son, and the Son loves the Father, and the Father and the Son share this same amazing love with those who believe the truth which God has revealed. In fact, God loved the world so much that “he gave his only begotten Son, that whoever believes in him should not perish but have everlasting life” (John 3:16). Yet how can we offer this love to a world that is hostile towards God when we ourselves are hostile towards one another? To provide a refreshing and compelling advertisement for the love of God and the gospel of salvation, we need to learn how speak and behave in a loving way towards other believers, even when we differ on minor and difficult doctrines and on preferences and practices of a debatable nature. We need to display the kind of love that the Father and the Son share between themselves and have shared with us as well.

Unlike the Trinity, we need to perfect this unity over time.

As Jesus prayed for believers to be unified in the world in his absence, he recognized that – unlike the Father and the Son, who had enjoyed perfect love and unity forever – believers would not share this same experience perfectly. At the same time, he upheld this goal of perfect and complete unity and did not lower his ultimate expectations. To accommodate our finite and imperfect nature, he prayed, “That they may be made perfect in one” (John 17:23). This request recognizes that to experience the unity for which he prayed, we would need to go through a process of change; we would need to “be made perfect.” God accomplishes this change by working in our lives daily, reshaping our character from the inside out and bringing us into greater understanding and obedience to the finer points of the Word of God.

This request recognizes that to experience the unity for which he prayed, we would need to go through a process of change.

When will this “perfection” process be complete? Jesus answered this question when he prayed, “Father, I desire that they also whom you gave me may be with me where I am, that they may behold my glory which you have given me” (John 17:24). The culmination of our unity will be complete in the future in heaven, not in the present on earth. It will be complete when we appear before Jesus and see him in his full and unveiled glory. John makes this very clear in a letter to believers: “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when he is revealed, we shall be like him, for we shall see him as he is” (1 John 3:2). Knowing this, we can look forward to that wonderful day when the differences among us will go away forever.Until then, we should take a realistic look at our current situation and respond accordingly. God is working out in our lives a gradual process of “making us perfect in one” (John 17:23). This process of growing in oneness and unity does not progress when show hatred, animosity, and competitiveness with other true believers and churches who are growing in the truth as we are, but in different ways, and with different strengths and weaknesses. At the same time, it does not progress when we suppress the differences of belief and practice at which godly people have worked for centuries to resolve. Knowing this, it is necessary – for the sake of unity – to affiliate and participate with a church which shares common beliefs on some of the nonessential matters, while appreciating other good churches at the same time.

This process of growing in oneness and unity does not progress when show hatred, animosity, and competitiveness with other true believers and churches.

Unity with other genuine believers, then, involves two crucial elements. These are (1) godly love for one another and (2) increased adjustment to the Word of God. Regarding your adjustment to the Word of God, you should continue to study the finer points of what God has taught us. The more you learn, the more you can adjust and the more you can embrace what Scripture teaches. Over time, you will become wiser and more mature, and you will become more like Jesus (Jam 1:21-25). Jesus himself referred to this when he taught us to learn to observe all the other things which he has taught us (Matt 18:20).It is helpful to observe that the New Testament shows us the role that churches play in this process. In a letter to a church in the city of Ephesus, Paul echoed the prayer of Jesus, teaching that we should let the unity and oneness of the Christian faith motivate us to show love to anyone who is a genuine believer, “with all lowliness and gentleness, with longsuffering, bearing with one another in love,” and especially to those who are members of a church together (Eph 4:1-6).

We should let the unity and oneness of the Christian faith motivate us to show love to anyone who is a genuine believer.

He also echoed the prayer of Jesus by teaching that within a church we should continue to study the truth of God’s Word for the purpose of “growing up in all things into him (Eph 4:11-16). God gives a church pastors and teachers for this purpose, and these members will help other members aid one another grow closer together in the truth. In this way, the unity and transformation we are talking about is something that happens to you as you join with your church around the Word of God. In this way, then, growing in the unity of love and of the truth is a responsibility of both the individual believer and a church.As we grow in our knowledge of the Word and in our obedience to it as individuals and as a church, we must recognize with all humility that many other believers are doing the same thing in churches throughout the world. Yet, when we compare one Christian church to another, we will find that no one church perfectly agrees with any other church in every finer point of doctrine and in every finer point of practice. What’s more, within each church will always be a variety of differing perspectives as well.The plain reality is that total agreement between all believers and all churches, apart from the nature of God and the message of the gospel, will not take place until we all see Jesus face to face in glory. That is why we need to embrace the principles of loving one another (rather than fighting with one another) and growing in our knowledge of what the Bible teaches (rather than minimizing doctrine and overlooking what the Bible teaches) at the same time. When we do this, both your church and other churches (which may be different in nonessential ways) will become more and more like Christ until we all stand before him in perfect unity once and for all.In the meantime, despite the minor differences between us, we should agree with the often-repeated statement, “In essentials, unity; in nonessentials, liberty; in all things, charity.” This echoes the prayer of Jesus for you and me, and it summarizes so much of what the rest of the New Testament teaches in this regard. May we learn to love those who are genuine believers (despite our differences) and grow together in Christlikeness through a faithful commitment to study and live according to the Word of God.

We should agree with the often-repeated statement, “In essentials, unity; in nonessentials, liberty; in all things, charity.”

As we do these things, may we also be discerning enough to recognize false teaching about God and the gospel so that we may conscientiously refrain from showing any form of support or solidarity. As the Father and the Son are one, may we learn to foster spiritual unity and oneness with other genuine believers in love and in the truth.