1) A Body—Union & Unity.
The Church as "the body," refers to the oneness that exists among the many members (Christians) as being linked together to the Head (Christ) in heaven by the indwelling Spirit. The many Christians spread over the whole world (regardless of what denominational fellowship they may be attached to) are part of that body. It is a mystical union (for it cannot be seen with the eye), being bound together by the indwelling presence of the Spirit of God (Rom. 12:4-54For as we have many members in one body, and all members have not the same office: 5So we, being many, are one body in Christ, and every one members one of another. (Romans 12:4‑5); Eph. 4:1-161I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, 2With all lowliness and meekness, with longsuffering, forbearing one another in love; 3Endeavoring to keep the unity of the Spirit in the bond of peace. 4There is one body, and one Spirit, even as ye are called in one hope of your calling; 5One Lord, one faith, one baptism, 6One God and Father of all, who is above all, and through all, and in you all. 7But unto every one of us is given grace according to the measure of the gift of Christ. 8Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 4:1‑16)).
The Formation of the Body of Christ Was By the Baptism of the Spirit
The body of Christ did not exist in Old Testament times. In fact, it formed no part of Old Testament revelation. The Lord Jesus Christ had to first die, rise again, and ascend into heaven as a glorified Man before the Church could be formed. Two things were absolutely necessary before it could be brought into existence—Christ had to be glorified, and the Holy Spirit had to be sent down from heaven. One of the great works of the Holy Spirit in coming was to form the Church, the body of Christ on earth. This work is called the baptism of the Spirit. It was an action of the Spirit that happened only once (1 Cor. 12:12-1312For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:12‑13)). It was a corporate action of the Spirit that took place on the day of Pentecost in Acts 212And they were all amazed, and were in doubt, saying one to another, What meaneth this? 13Others mocking said, These men are full of new wine. (Acts 2:12‑13), and was extended to take in the Gentiles in Acts 1012Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13And there came a voice to him, Rise, Peter; kill, and eat. (Acts 10:12‑13). Thereafter, the baptism of the Spirit was complete for all time.
The fact that the baptism of the Spirit is a historical thing that formed the body of Christ can be seen by looking at the seven references to the baptism of the Spirit in the Scriptures. Five of these references look forward from the time they were uttered to some coming action of the Spirit, without specifying when (Matt. 3:1111I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: (Matthew 3:11); Mark 1:88I indeed have baptized you with water: but he shall baptize you with the Holy Ghost. (Mark 1:8); Luke 3:1616John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: (Luke 3:16); John 1:3333And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. (John 1:33); Acts 1:55For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. (Acts 1:5)). Then the sixth and seventh references point back in time to some action of the Spirit that could only be what happened at Pentecost, when the Spirit of God came to form and reside in the church. (The sixth, Acts 11:1616Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. (Acts 11:16), clearly links the baptism of the Spirit with Pentecost. The seventh, 1 Corinthians 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13), which says, “We have all been baptized into one body ... ” also looks back in time.)
Baptism—Two Common Errors
Two common errors having to do with the baptism of the Spirit are:
Firstly, the Pentecostal or Charismatic view—that it is an experience a Christian should have sometime after he is saved, whereby he is filled with the Spirit, and thereafter is enabled to speak with tongues or do miracles.
Secondly, there is the mainline evangelical non-charismatic view—that believers are baptized with the Spirit the moment they are saved, and there is no need for any further experience. This second idea has probably been invented by well-meaning Christians to combat the first. Both, however, are erroneous.
Contrary to what is commonly thought by many Christians today, believers do not get into the body by the baptism of the Spirit since that work of the Spirit in baptism is complete and happened once for all time at the beginning of the church’s history. First Corinthians 12:13, does not say, as some imagine, “We have been baptized into the one body,” (adding the article “the,” which is not in the text). If it did say that, then it might indicate that individuals today do get into the body by the baptism of the Spirit. Adding the article “the,” changes the meaning considerably, and supposes that the body is in existence before the baptism takes place. However, the verse does not say that; it says, “ ... baptized into one body,” meaning the baptism is what formed the one body. The Spirit of God took all the individual believers in the upper room and linked them together by His indwelling presence to Christ, the ascended Head in heaven (Acts 2:1-41And when the day of Pentecost was fully come, they were all with one accord in one place. 2And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:1‑4)).
Moreover, J. N. Darby notes that the action of the Spirit in baptizing, in 1 Corinthians 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13), is in the aorist tense in the Greek, meaning it was a once-for-all act. This shows that the Spirit, thereafter, has not been performing this action, because the work of forming the body has already been done. We can confidently say that the Spirit is not baptizing today; if He were, it would mean that He is forming more and more bodies (which is the function of His baptizing). This, of course, could not be so, because Scripture tells us empathically, “there is one body” (Eph. 4:44There is one body, and one Spirit, even as ye are called in one hope of your calling; (Ephesians 4:4)).
Some might wonder that if that were so, why did Paul speak of himself and the Corinthians as being baptized by the Spirit? Because they were not even saved when the Spirit came and formed the church at Pentecost! The answer is that Paul was speaking representatively. He said, “We”—the Christian company as a whole—“have been baptized into one body,” referring back to the action of the Spirit at Pentecost. If he were speaking of himself and the Corinthians when he said “we,” then he meant that only they (he and the Corinthians) were baptized into that body, which certainly isn’t true; for what then of the Ephesian or the Philippian saints? Were they not in the body, too? The only logical meaning to Paul’s statement is that he was speaking representatively of all the members of the body.
It is something like the incorporation of a company. It is incorporated once—and it may have been a hundred years ago. Since the inception of the company, each new employee that the company takes on does not require that it be incorporated again. Nor is there any such thing as every new employee in the company being incorporated. The new employee is merely added to an already incorporated company. Likewise, when someone gets saved today, he is added by the indwelling presence of the Spirit to an already baptized body. There is no new baptism for the Christian company, or for the new believer.
To take our illustration a little further, suppose we listened in on one of that company’s board meetings and heard one of the directors say, “We were incorporated 100 years ago.” We would have no trouble understanding what he meant. Someone who didn’t understand the English language very well might say, “What does that person mean? None of these people in this meeting are over 60 years of age, and how can they say, ‘We ... ? a hundred years ago ... ?’” Well, it’s because the director was speaking representatively of the company. Similarly, in 1 Corinthians 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13), Paul was speaking of what is true of the body of Christ, and of which he and the Corinthians were a part. As the Christian company, Paul and the Corinthians, and we too, are all embraced in the baptism that took place at Pentecost, when we were saved and brought into the one body upon believing the gospel.
Union with Christ & Unity in the Body
As a result of the formation of the body of Christ by the baptism of the Spirit, there exists both union and unity. There is a difference between these two things:
Union is what exists as a result of the Spirit of God having come down from heaven linking the members of the body on earth to Christ the Head in heaven (1 Cor. 12:12-1312For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:12‑13)). Scripture does not speak of union with Christ in His pre-incarnate deity. Nor does it speak of union with Him in His Manhood before He went to the cross. Nor does Scripture speak of union with Christ in His death. There could be no union until Christ rose from the dead and ascended on high, and sent the Spirit of God into this world to form the church. There could not be the body without first having the Head in heaven. This necessitated Christ dying, rising, and ascending on high. Upon rising from the dead the Lord breathed on the disciples, saying, “Receive ye [the] Holy Ghost” (John 20:2222And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: (John 20:22)). In doing this, the Lord linked His own with Himself in resurrection by communicating to them resurrection life—eternal life. But it was not until He ascended on high and sent the Spirit that they were brought into union with Him. Nor should we think that this union with Christ exists merely in our faith; it is by the actual indwelling presence of the Holy Spirit. The Spirit, in fact, has descended to bring that company of believers into union with the Man Christ Jesus in the glory.
Unity, on the other hand, is what exists among the members by the presence of the indwelling Spirit. We are not exactly called to make “the unity of the Spirit,” but to “keep the unity of the Spirit” (Eph. 4:33Endeavoring to keep the unity of the Spirit in the bond of peace. (Ephesians 4:3)). As the saints seek to “keep the unity of the Spirit,” in a practical sense, a wonderful harmony will exist among the members that will be evidenced to the world (John 13:35, 17:21). We see this practical unity expressed in the early church (Acts 2:44, 4:32).
There Should Be a Visible Unity Expressed by the Body
We know from the Word of God that the Lord’s desire is that “He should gather together in one the children of God that were scattered abroad” so that there would be “one flock and one Shepherd” (John 11:51-52, 10:16). Before going to the cross He prayed to that end saying, “Holy Father, keep through Thine own Name those whom Thou hast given Me, that they may be one, as We are.” And again, “ ... that they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent Me” (John 17:11, 2111And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. (John 17:11)
21That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. (John 17:21)). While these verses in John’s gospel do not directly speak of the truth of the oneness of the body of Christ, but rather of the oneness in the family, they clearly show the Lord’s desire for His people is that they would be found together in a visible unity on earth.
The Lord first revealed His thoughts of a manifested practical unity among His people in Matthew 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20), when He said, “For where two or three are gathered together unto My Name, there am I in the midst of them.” Notice that He did not want His people to be merely “gathered” to where He was in the midst, but “gathered together.” When the Lord said “together,” He was alluding to something that was very precious to His heart—that the practical fellowship among the saints would be one. He desired that all those whom the Spirit of God would gather unto His Name, wherever they may be on earth, would be “together.” He could not have meant that they should all be gathered together in one place geographically (as it was in Judaism—at Jerusalem), but that they would act together in the various localities where the Spirit has gathered them, so as to give a universal expression to the fact that they are one. While He would say no more about it at that time, His desire for the assembly, from the very outset, was that there would be one universal fellowship of the saints.
Now, some might think that we are seeing more in this word “together” than what is intended, and it’s true that if we had only this verse (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)) on the subject of gathering, one might have grounds in thinking that. But when we turn to the book of the Acts and to the epistles, and we interpret this Scripture in the light of the whole tenor of the Christian revelation, we can see that the Lord was indicating the truth of the church’s oneness. It is only hinted at here, in Matthew 1820For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20), because the disciples did not have the Spirit yet and wouldn’t be able to take it in (John 14:25-26, 16:12). The Lord did this on many occasions in His ministry, giving but the seed of a truth and leaving it to be developed through the apostles when the Spirit came.
Moreover, we learn from John 10:1616And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. (John 10:16) that He did not want His people to be found in a number of independent flocks, but that there would be “one flock,” regardless of where the saints might be found spread over the earth. There would be many gatherings, but only one flock. Again, this points to the fact that there should only be one universal fellowship of saints on earth. It was not God’s thought that fellowship would be merely a local thing, confined to a single company of believers in a city or town. As the gospel reached many lands and many were converted, there would naturally be many gatherings spread over the earth, but the Lord intended that they would still be one in fellowship and testimony.
Turning to the epistles, we find what the Lord alluded to in the Gospels developed. The epistles to the Ephesians and Colossians, especially, open out the truth of the “great mystery” of Christ and the church, which is His body. The church’s first great collective responsibility is to “walk worthy of the vocation” wherewith it has been called (Eph. 4:11I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, (Ephesians 4:1)). And how, we may ask, are the members of the body to “walk worthy?” Some might say that they are to do it by living uprightly as good citizens in the community. But that is not the point of this passage of Scripture. Christians, of course, should be concerned about walking uprightly before the world, but the context of the passage indicates that the exhortation to “walk worthy” of our calling is in view of the revelation of the mystery of Christ and His church – the body.
While enjoining the saints to “walk worthy” of their calling, the apostle adds, “With all lowliness and meekness, with longsuffering, bearing with one another in love; using diligence to keep the unity of the Spirit in the uniting bond of peace. There is one body” (Eph. 4:2-42With all lowliness and meekness, with longsuffering, forbearing one another in love; 3Endeavoring to keep the unity of the Spirit in the bond of peace. 4There is one body, and one Spirit, even as ye are called in one hope of your calling; (Ephesians 4:2‑4)). It is clear, therefore, that the church is to walk worthy of its calling by putting into practice the truth that it is “one body.” We learn from this that the Lord does not intend that the truth of the “one body” should be a mere theory in the minds of His people. The saints are to exercise lowliness, meekness, etc., in view of keeping “the unity of the Spirit,” by which they would express the truth that “there is one body.”
We might ask, “What exactly is ‘the unity of the Spirit?’” (Eph. 4:33Endeavoring to keep the unity of the Spirit in the bond of peace. (Ephesians 4:3)) It is the oneness into which the Spirit of God leads believers, according to the truth of the one body. We are not called to keep the unity of the body, but rather, to keep the unity of the Spirit. The unity of the body is that which the Spirit of God has formed at Pentecost by uniting the members of Christ’s body together to Christ, the Head in heaven. Its maintenance needs no human help, for God Himself keeps it. No power or enemy can break that unity. The unity of the Spirit, however, is a practical unity among believers that we are responsible to keep, and it is our privilege to do so. F. G. Patterson said, “Keeping ‘the unity of the Spirit’ is to endeavor to keep in practice that which exists in fact.” And what exists in fact? The “one body,” as the passage goes on to say (Eph. 4:44There is one body, and one Spirit, even as ye are called in one hope of your calling; (Ephesians 4:4)). Another has said, “the unity of the Spirit” is “that which the Spirit is forming to give true expression to the truth of the one body.” This means that Christians are to walk worthy of their calling by putting into practice the truth that they are “one body.” It is the church’s first great collective responsibility. And it is the mind of God that this unity should be expressed universally—wherever the body is on the earth. This unity is not merely a local thing because the body is not local.
To aid the saints in walking together and arriving at God’s objective for them practically, Christ the ascended Head of the body has made full provision for the Church to reach that end. He has given “gifts” to the church for the purpose of helping the saints understand their privileges and responsibilities in the body so that they would walk worthy of their calling (Eph. 4:7-167But unto every one of us is given grace according to the measure of the gift of Christ. 8Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 4:7‑16)). If the ministry of the gifts is received (assuming that the gifts are operating with intelligence and dependence upon God) the body will be edified and brought to “the unity of the faith” and “the knowledge of the Son of God.” With every “joint of supply” (the various members) also helping, the body will edify itself in love. The practical consequence will be a visible unity seen among the many members of the body.
2) A House—Public Witness & Testimony.
The Church, seen as the house of God, denotes the place where God dwells by the Spirit on earth. As the house of God, the Church is God’s vessel of testimony on earth. As forming the house of God, the Christian’s business in this world is to set forth the character of God as a Creator-God and a Saviour-God. Hence the true character of God is known by looking at His house.
Since holiness becomes God's house (Psa. 93:55Thy testimonies are very sure: holiness becometh thine house, O Lord, for ever. (Psalm 93:5)), there is a responsibility on the part of all in the house to maintain personal holiness in their lives. If any kind of proper public witness is to be rendered for God, there must not only be holiness, but also right conduct and order. The grand purpose of God’s house is to “show forth the excellencies of Him Who has called us out of darkness into His marvellous light” (1 Peter 2:5-95Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: (1 Peter 2:5‑9)). Since the Christian is always in the house of God (not just when assembled together in meetings), he is responsible to represent God at all times. He does this not just by preaching, but by his conduct and appearance. Hence, the world should be able to look at the Church and know the character of God.
As the gifts have to do with the edification of the body; office and government [elders/overseers/guides and deacons] have to do with order in the house of God. Those in that place of local church government are especially responsible to maintain God's order and holiness in each locality (city or town) where they reside (1 Tim. 3:55(For if a man know not how to rule his own house, how shall he take care of the church of God?) (1 Timothy 3:5)). If order and holiness are not maintained, those who compose the church will come under God's hand in judgment—both administratively (1 Cor. 5:12-1312For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:12‑13)) and/or governmentally (1 Peter 4:1717For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? (1 Peter 4:17)), but not eternally (John 5:2424Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (John 5:24); Rom. 8:11There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. (Romans 8:1)).
Two Aspects of the House of God
There are two aspects in which the house of God is seen in the New Testament:
a) It is viewed as being in the process of being built by Christ, and will not be complete until His coming (the Rapture). Each believer is a living stone in the structure (Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18); Eph. 2:20-2120And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21In whom all the building fitly framed together groweth unto an holy temple in the Lord: (Ephesians 2:20‑21); 1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5); Heb. 3:66But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (Hebrews 3:6); 1 Cor. 35Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? (1 Corinthians 3:5):9a).
b) It is viewed as being the habitation of God by the Spirit. (Eph. 2:2222In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:22); 1 Tim. 3:15; 115But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. (1 Timothy 3:15)
15This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. (1 Timothy 1:15) Cor. 3:9b) In this case, man is seen as having a part in the building of the house. Consequently, bad material has been built into the house, so that it has become "a great house" embracing all professing Christians, both real and false. (1 Cor. 3:9-17; 29For we are laborers together with God: ye are God's husbandry, ye are God's building. 10According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. 11For other foundation can no man lay than that is laid, which is Jesus Christ. 12Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. 14If any man's work abide which he hath built thereupon, he shall receive a reward. 15If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. 16Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. (1 Corinthians 3:9‑17)
9But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 12Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 13Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. 14But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 15But he that is spiritual judgeth all things, yet he himself is judged of no man. 16For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. (1 Corinthians 2:9‑3:1) Tim. 2:20; 1 Peter 4:1717For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? (1 Peter 4:17)) Just as every man's house has a particular order; God's house has an order too. It would be out of place for someone to come into another person's house and try to change the order of things. Yet man has come into God's house and has changed the order there. In doing so, he has introduced his own order, which is mere disorder (i.e. denominationalism). The house of God, in this aspect (in the hands of man), is a place of confusion now.
In the first aspect the house of God is viewed from the side of God's sovereignty; in the second aspect it is viewed from the side of man's responsibility.
In the first aspect Christ is the Builder (Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18)); in the second aspect man is viewed as having a part in the building (1 Cor. 3:11-1511For other foundation can no man lay than that is laid, which is Jesus Christ. 12Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. 14If any man's work abide which he hath built thereupon, he shall receive a reward. 15If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. (1 Corinthians 3:11‑15)).
In the first aspect believers "are" the house (Heb. 3:66But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (Hebrews 3:6); 1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5)); in the second aspect believers (and false professing believers) are "in" the house (1 Tim. 3:15; 215But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. (1 Timothy 3:15)
15Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. (1 Timothy 2:15) Tim. 2:20).
In the first aspect people become part of the house by believing the gospel; in the second aspect people come into the house by making a profession of faith in Christ (2 Tim. 2:1919Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. (2 Timothy 2:19)), or by being baptised (which is the formal means of entering it).
The first aspect is sometimes called "the house of reality;" whereas, the second aspect is sometimes called "the house of profession."
In the first aspect of the house, the Spirit of God dwells "in" believers (John 14:1717Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:17); Acts 2:44And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:4)); in the second aspect the Spirit of God dwells both "in" and "with" [or among] believers (John 14:1717Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:17); Acts 2:22And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. (Acts 2:2); 1 Cor. 3:16-1716Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. (1 Corinthians 3:16‑17)).
Since the Holy Spirit dwells in the house, false professing Christians who are also there become "partakers of the Holy Spirit," without actually being indwelt by the Spirit (Heb. 6:44For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, (Hebrews 6:4)). Compare also Exodus 30:25-2925And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil. 26And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony, 27And the table and all his vessels, and the candlestick and his vessels, and the altar of incense, 28And the altar of burnt offering with all his vessels, and the laver and his foot. 29And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy. (Exodus 30:25‑29) with Exodus 30:3030And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office. (Exodus 30:30).
3) A Temple—Holiness.
The Church, as a temple, is closely connected to the Church being the house of God. It perhaps could be regarded as part of the house aspect of things. There is this difference, however—the Church as the house of God is responsible to maintain God's order; whereas, the Church as the temple of God is more connected with maintaining God's holiness (1 Cor. 3:16-1716Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. (1 Corinthians 3:16‑17); Eph. 2:2121In whom all the building fitly framed together groweth unto an holy temple in the Lord: (Ephesians 2:21); 2 Cor. 6:16-18; 116And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Corinthians 6:16‑18)
16And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judea. 17When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? 18But as God is true, our word toward you was not yea and nay. (2 Corinthians 1:16‑18) Peter 1:14-16). "The temple of God is holy" (1 Cor. 3:1717If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. (1 Corinthians 3:17)).
4) A Flock—The Gathering Centre.
The Church, viewed as a flock, refers to it as being a company of Christians who gather around Christ their Centre [the Shepherd] for worship and ministry. (John 10:1616And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. (John 10:16)—J. N. Darby Translation, John 21:15-1715So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. 17He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. (John 21:15‑17); Acts 20:28-3028Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. (Acts 20:28‑30); 1 Peter 5:22Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; (1 Peter 5:2); Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20))
5) A Bride—Love and Affection.
The Church, as a bride, is viewed as being the object of Christ's love and affection. He has proved His love for the Church by giving Himself for it (Eph. 5:26-3126That he might sanctify and cleanse it with the washing of water by the word, 27That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 28So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30For we are members of his body, of his flesh, and of his bones. 31For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. (Ephesians 5:26‑31); 2 Cor. 11:2-32For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 3But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. (2 Corinthians 11:2‑3); Rev. 19:7-9; 21:2, 97Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. 9And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. (Revelation 19:7‑9)
2And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. (Revelation 21:2)
9And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. (Revelation 21:9)).
6) A Wife—Heirship.
7) A Treasure—Individual Preciousness.
8) A Pearl—Value & Beauty.
9) A Husbandry—Service.
10) An Inn—Care.
The Church viewed as an “inn,” is a place where practical care is exercised toward the needy (Luke 10:30-3730And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 32And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 34And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 35And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. 36Which now of these three, thinkest thou, was neighbor unto him that fell among the thieves? 37And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise. (Luke 10:30‑37)).
11) A Candlestick—Local Assembly Privileges.
The Church, viewed as a candlestick, is seen as having been endowed with many local assembly privileges. This makes the Church responsible to the Lord to maintain what He has vouchsafed to it (Rev. 1:12, 20; 3:2212And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; (Revelation 1:12)
20The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. (Revelation 1:20)
22He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 3:22)). If it should become lax concerning these things, the candlestick could be taken away (Rev. 2:55Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. (Revelation 2:5)).
12) A City—Administration.
The Church, as a city, is viewed in its administrative capacity during the coming reign of Christ (Millennium). The Church will be associated with Christ in the place of governing the world (Rev. 21:1010And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, (Revelation 21:10)–22:5). It will also transmit the glories of Christ to the millennial world.
B. Anstey