1. Union of the world with God.—In a sense the creation is always closely related to the Creator, and has no separate, independent existence: ‘thy heavens’ (Psalms 8:3), ‘in him we live, and move, and have our being’ (Acts 17:28). Yet it is in a relative independence of the creation that all things happen. Hence we read in Ephesians 1:10 and Colossians 1:20 that God will gather together all things in Christ, and will reconcile all things unto Himself. This is spoken in reference to the human spirit and its salvation. By the redemption of man, God will perfect the relationship of the creation to Himself. All things are so linked together that God’s approach to the human race, and His causing of the human race to approach to Him in Christ, is also a drawing of the whole world into a more perfect union with God.

2. Union between God and the human race.—It is only from the human side, and as matter of history, that we can study the union into which God has progressively entered with the spirit of man. It is the effect of any religious exercise that is matter of observation. Thus we are made aware of the dawning consciousness of God in the human spirit; ‘then began men to call upon the name of the Lord’ (Genesis 4:26). Those who were receptive above their fellows of the Divine influence were prophets (Deuteronomy 18:15, 1 Samuel 9:9). This being the case, we are led to postulate and believe in a corresponding communication on the part of God towards men, and to observe its development (see Revelation). The history of Israel was so shaped by providences, and spiritual progress was so determined by prophecy, that Christ was prepared for, and came (Galatians 4:4), and in Him the union of God with our race was perfected (Isaiah 7:14; Isaiah 8:10).

In regard to the union of God with man in Christ, the emphasis in Scripture is not laid upon the manner of that union so much as upon the fact of it. If Creeds and Catechisms seem to do otherwise, it is still to be remembered that their chief concern is to establish the fact that God was in Christ. In Philippians 2:5-11 St. Paul says nothing of the manner of the union of the Divine and human natures in Christ, but accepts as assuredly true that He was God with us, and that the same Person who emptied Himself and took the form of a servant, also humbled Himself and became obedient even unto death, yea the death of the cross.

When we turn to the narrative of Christ’s words in the Gospels, we find that His attitude towards God was ethically perfect, as of a Son to a Father, in obedience, sympathy, comprehension, honour, love, trust (Matthew 11:25; Matthew 11:27, John 5:19; John 5:30; John 6:57; John 10:30; John 11:41, Luke 23:46, and many other passages). This is what we are permitted to see of the relationship between God and Christ. But the Son who so manifested His oneness with the Father did so in our human nature. Here therefore is humanity in the person of its Head seen to be in union with God. So far as every OT saint was able to anticipate and prefigure Christ, so far this union between God and man was a process which was progressively unfolded and perfected. And so far as believers by fellowship with Christ enter into His relationship with God, the union between God and our race is still being realized; and it must always take the form perfectly set forth by Christ (1 John 4:17).

3. Union between believers and Christ.—It is necessary that individual souls should be united by faith to Christ, if the union of mankind with God is to be general (John 10:16; John 12:32). The Gospels record how in process of events men became disciples of Christ (John 1:7, Mark 1:18). That which was so effected was afterwards in many ways confirmed (John 6:68; John 20:22), and is described in the parable of the Vine and its Branches (ch. 15). Again, those who believed when the Apostles preached, and to whom the Spirit was given, without being personally attached to Christ in His earthly life, nevertheless became partakers of spiritual union with Him (Acts 11:17. See also Hebrews 3:14, 1 Corinthians 1:9, 1 John 1:3). This union of the believer with Christ is more than the tie between a disciple and a teacher, and is expressed by the words ‘in Christ,’ ‘in the Lord,’ ‘in him,’ which occur more than 150 times in the NT, notably in 2 Corinthians 5:17 ((Revised Version margin) ) and Romans 16:7. As this union is entered into by trust and obedience and full consent, so it consists of identity of interests and companionship in everything. In the region of the conscience, union with Christ gives peace (Romans 8:1); in that of the will, regeneration (Galatians 2:20); in regard to our activity, ‘we are labourers together with God’ (1 Corinthians 3:9, 2 Corinthians 6:1); and in regard to all events, we are sharers with Christ in suffering and in glory (Romans 8:17, 2 Timothy 2:12; see also John 17:20-24).

4. Union of believers with one another.—The Lord’s Supper is the simplest and most perfect outward expression of the union of Christians with one another, because of their common attachment to Christ, and deriving of benefit from Him. Thus in Acts 2:42; Acts 20:7, 1 Corinthians 10:16-17, it is assumed that heart-union with Christ and with one another went along with the outward expression of that union, in their partaking of the same significant bread. The obedience of the soul to Christ which alone constitutes any one a disciple may or may not coincide with participation in this or any other outward observance. Yet, like the kernel and the containing shell of a nut, they as a matter of fact appeared and developed together. Union with Christ produces an attachment of loyalty to Him, and to everything that belongs to Him; besides also the fruits of Christ-like character, which are in their nature unifying: ‘The glory thou gavest me I have given them, that they may be one’ (John 17:22). Should this unity be broken, the remedy is that all parties should renew their allegiance to Christ (1 Corinthians 1-3, 2 Corinthians 10:7).

Union among believers is compared to the organic unity of a body (Romans 12:4, 1 Corinthians 12:12, Ephesians 4:4). This has not the effect of ignoring the differences between believers; on the contrary, the fullest provision is made for differences of gift. So far from the eye ceasing to be specifically an eye, because the body has hands and feet, there is the more need of the eye, and it has more work to do. Individuality is to be conserved and strengthened, and not destroyed or weakened. The case taken for comparison is not that of the failure of the eye to see, when the hand would do its best to aid the eye, and do its work; but such a healthy state of things as would allow every sense to do its own work. At the same time, all are under the law of love to Christ and to one another, and are sensitive to each other’s suffering or success, and their life is wholly directed to mutual helpfulness. The result is that each is exercised in the use of whatever gift he has, and the whole society is maintained in spiritual vigour and growth (Ephesians 4:12, Phil 6). See also Oneness, Unity.

Literature.—Westcott, Gospel of St. John; Sanday, Jesus Christ (reprinted from art. in Hasting's Dictionary of the Bible ); A. B. Davidson, Theol. of OT; Rendel Harris, Union with God; A. Maclaren, Holy of Holies; Illingworth, Divine Immanence.

T. Gregory.

Bibliography Information
Hastings, James. Entry for 'Union'. Hastings' Dictionary of the New Testament. https://www.studylight.org/dictionaries/eng/hdn/u/union.html. 1906-1918.

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Hastings' Dictionary of the New Testament

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Union