The truth of the “one body” of Christ and its practical manifestation (Eph. 4:44There is one body, and one Spirit, even as ye are called in one hope of your calling; (Ephesians 4:4)) is perhaps one of the most little understood truths of the Bible. Yet it is plainly found in four of the apostle Paul’s epistles – Romans, 1 Corinthians, Ephesians, and Colossians. We believe that this lack of understanding is a result of the work of the enemy of our souls, the devil, who has sought with all his energy to take this blessed truth away from the church. The practice of the truth of the “one body” is one of the most maligned and attacked lines of truth in the Bible today. Therefore, it is with much dependence on the Lord that we proceed with this subject.
The Formation of the “One Body”
The “body of Christ” refers to the many Christians spread over the whole world (regardless of what denominational fellowship they may be attached to), linked together in one and united to Him, the Head of the body, in heaven. It is a mystical union (for it cannot be seen with the eye), bound together by the indwelling presence of the Spirit of God.
How and when did “the body of Christ” come into existence? Looking into the Scriptures we find that it 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 to 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)). In Scripture, being baptized with the Spirit is not seen as an individual experience. It is a corporate act that took place on the day of Pentecost, in Acts 2, and extended to take in the Gentiles, in Acts 10. Thereafter, the baptism of the Spirit was complete for all time.
This 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), Mk. 1:88I indeed have baptized you with water: but he shall baptize you with the Holy Ghost. (Mark 1:8), Lk. 3:16, Jn. 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 fifth and sixth 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), 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), says, “We have all been baptized into one body,” also looks back in time.)
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. Notice carefully, 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) doesn’t 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 was in existence before the baptism took place. However, the verse 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)).
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 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 (because that’s the function of His baptizing). This, of course, could not be so, because Scripture tells us emphatically, “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 would Paul speak himself and the Corinthians as being baptized by the Spirit? 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 couldn’t be true; for what then of the Ephesians 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. Now that the company has been formed, each time it takes on a new employee it does not need to be incorporated again. Nor is there any such thing as every new employee of 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, 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, of which he and the Corinthians were a part. As with the Christian company, Paul, and the Corinthians, 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 and rising, and ascending on high. Upon rising from the dead the Lord breathed on the disciples, saying, “Receive ye [the] Holy Ghost” (Jn. 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 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, and that will result in a powerful witness to the world (Jn. 13:35, 17:21). We see this practical unity expressed in the early church (Acts 2:44, 4:32).
The Lord’s Desire for a Visible Unity In 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” (Jn. 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” (Jn. 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.” 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, 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 someone 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 that we might not have grounds to say it. 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 18, because the disciples did not have the Spirit yet and wouldn’t be able to take it in (Jn. 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 where the saints may be found spread over the earth. There would be many gatherings, but only one flock. Again, this points to the fact that there should be only 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.
Walking Worthy of Our Calling Is to Express Practically That We Are “One Body”
When we turn to the epistles we find that what the Lord alluded to in the Gospels is 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 “that oneness into which the Spirit of God leads us, according to the truth.” We are not called to keep the unity of the body, but rather, the unity of the Spirit. This is because the unity of the body is that vital thing that the Spirit of God has formed at Pentecost, uniting the members of the body together to the Head in heaven. No power or enemy can break the unity of the body for God Himself keeps it. 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 that keeping “the unity of the Spirit is to endeavor to keep in practice that which exists in fact.” And what exists in fact? The passage goes on to say – “there is one body.” 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.” We conclude that Christians are to walk worthy of their calling by putting into practice the truth that they are “one body.” This 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 could not merely be a local thing because the body is not local.
The members of the body of Christ are to express their unity in a practical way (Rom. 12:4-64For 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. 6Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; (Romans 12:4‑6), 1 Cor. 12:12-2712For 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. 14For the body is not one member, but many. 15If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 16And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 17If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18But now hath God set the members every one of them in the body, as it hath pleased him. 19And if they were all one member, where were the body? 20But now are they many members, yet but one body. 21And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. 22Nay, much more those members of the body, which seem to be more feeble, are necessary: 23And those members of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness. 24For our comely parts have no need: but God hath tempered the body together, having given more abundant honor to that part which lacked: 25That there should be no schism in the body; but that the members should have the same care one for another. 26And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. 27Now ye are the body of Christ, and members in particular. (1 Corinthians 12:12‑27), 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)). To aid the saints in walking together and arriving at God’s desire 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 to understand their privileges and responsibilities in the body so 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.
The “One Body” in Practice
Having established that the Lord desires that there would be a visible expression of unity in the “one body” among His people, we now list a number of ways, from Scripture, of how the body of Christ is to express itself as such. It can be seen in the following things:
The Breaking of Bread
The simplest way in which we, as believers, can express that we are part of the “one body” is in the partaking of the one loaf at the breaking of bread. By partaking of that loaf in the Lord’s Supper we are confessing the fact that we are members of that “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)). While there is a loaf eaten in every assembly, wherever saints are found on earth, Scripture views all the assemblies partaking of one loaf! Paul said, “We being many are one loaf, one body: for we all partake of that one loaf” (1 Cor. 10:1717For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:17)). And again: “the bread which we break ... ” These statements show that Paul included himself with the Corinthians and the other Christians on earth, as partaking of that one loaf, though at that time they were spread out over many cities. This shows that he was not referring to some isolated company of Christians seeking to express their local unity as a gathering by their act of breaking bread: it was a confession of the worldwide fact that all the saints are part of that “one body.”
There are some differences in the references to the breaking of bread in 1 Corinthians 10:16-1716The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:16‑17), and 1 Corinthians 11:24-2624And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 25After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. (1 Corinthians 11:24‑26). In chapter 10, it is the collective act of breaking bread. It says, “The bread which we break;” whereas, in chapter 11, it is the individual act of breaking bread. It says; “This do ye ... ” Again, the bread in chapter 10 is symbolic of the mystical body of Christ; whereas in chapter 11, it is symbolic of the physical body of the Lord in which He died. (Notice here that His body was not “broken” for us as the KJV translates it, but simply given for us, for Scripture says, “a bone of Him shall not be broken” – Jn. 19:33-3633But when they came to Jesus, and saw that he was dead already, they brake not his legs: 34But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. 35And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. 36For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. (John 19:33‑36)). Furthermore, in chapter 10, it is to do with the associations of those at the Lord’s table; whereas in chapter 11, it is to do with the personal state of those breaking bread.
Assembly Order
When we look more closely at the epistle to the Corinthians, we see this truth worked out in the practical circumstances of assembly life. We see that Paul sought to maintain uniformity in doctrine and practice in all the assemblies worldwide (1 Cor. 1:2, 4:17, 7:17, 11:16, 14:33-34, 16:1). His great burden was that all of the assemblies would walk together, and thus, have one singular testimony before the world. When we look at the early church we find this unity in practice.
There was also only one membership for all the saints universally (globally) – membership in the body of Christ. Paul could say, “For even as the [human] body is one, and has many members, but all the members of the body, being many, are one body, so also is the Christ” – the mystical body of Christ (1 Cor. 12:1212For 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. (1 Corinthians 12:12)). Scripture knows no other membership than that in the body of Christ. There is no such thing in Scripture as being members of a local assembly, even though we sometimes hear people saying things like, “Every member of this [local] assembly ... ”
There was one common way of recognizing the headship in praying or prophesying, expressed in the use of head-coverings. In this regard Paul could say, “We have no such custom, nor the assemblies of God.” They had no such thought or custom that people would do otherwise (1 Cor. 11:1616But if any man seem to be contentious, we have no such custom, neither the churches of God. (1 Corinthians 11:16)).
There was one order for ministry in the assemblies. The Spirit of God was there, in the midst, using the gifts that were in each local assembly for the edification of all. Paul, after outlining that order, said: “As in all the assemblies of the saints” (1 Cor. 14:3333For God is not the author of confusion, but of peace, as in all churches of the saints. (1 Corinthians 14:33)).
Assembly Testimony
The Corinthians were the local representation of Christ in that community. In Paul’s second epistle to the Corinthians he said, “Forasmuch as ye are manifestly declared to be the epistle of Christ” (2 Cor. 3:33Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. (2 Corinthians 3:3)). Note: he does not call them “epistles” of Christ (as so often misquoted), but “the epistle (singular) of Christ.” Even though their collective testimony was made up of many individuals, and many gatherings in that vast city, the grand aim of it all was to demonstrate a singular unified oneness before the world.
The Formation of New Gatherings
In the case of new converts and the formation of new gatherings on that one ground of fellowship, we find that when the Spirit of God began a work in some, He was careful to link them together with others on the same ground so that the "unity of the Spirit" would be kept. It says of the Thessalonian saints, "For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus" (1 Thess. 2:1414For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: (1 Thessalonians 2:14)). It was not that the assemblies in Judea were more important and that the others assemblies were to follow them. It was simply that the Spirit had begun His work of gathering souls to the Name of the Lord Jesus first in Judea, and as others were saved, they were linked in practical fellowship to what the Spirit of God had already begun.
In the book of the Acts we see the various local assemblies walking together practically so as to give expression to the truth that they were one body. It is seen in Acts 8:4-244Therefore they that were scattered abroad went every where preaching the word. 5Then Philip went down to the city of Samaria, and preached Christ unto them. 6And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 7For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. 8And there was great joy in that city. 9But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: 10To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 11And to him they had regard, because that of long time he had bewitched them with sorceries. 12But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. 13Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. 14Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17Then laid they their hands on them, and they received the Holy Ghost. 18And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, 19Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 22Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. 23For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. (Acts 8:4‑24). Many in Samaria had come to believe on the Lord Jesus through Philip's preaching, yet the Spirit of God did not own them as being on the ground of the assembly until they had received the Spirit and had practical fellowship with those whom He had already gathered unto the Name of the Lord Jesus in Jerusalem. In seeking to keep “the unity of the Spirit,” two representatives came down from Jerusalem and laid hands on those in Samaria (an expression of practical fellowship – Gal. 2:99And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. (Galatians 2:9)), whereby the Spirit of God identified Himself with them. C. H. Brown said, "God did not permit the Samaritans to get official recognition as belonging to the church [assembly] until they got it from these emissaries that came down from Jerusalem." Great care was taken by the Spirit of God to link these believers “together” with those in Jerusalem so that there would be one practical expression of the "one body" on earth, even though this truth had not yet been revealed.
When the Apostle Paul came across a group of believers at Ephesus (Acts 19:1-61And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, 2He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. 3And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. 4Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5When they heard this, they were baptized in the name of the Lord Jesus. 6And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. (Acts 19:1‑6)) who were unaware of others with whom God had worked, he found that the Spirit of God had not owned them as being on the divine ground of the assembly. They were not recognized as being on the ground of the "one body" until they had the Spirit and had practical fellowship (the laying on of hands) with those whom the Spirit had already gathered. In reference to this group of believers C. H. Brown also said, "They needed something. They had to be brought into the same unity that already existed. They could not be owned as occupying a different ground to the rest of them. Paul could not say, 'You folks are not on the same ground as the folks up at Antioch, or at Jerusalem, but you have a lot of truth, and I will just go on with you.' Oh no. He is going to see that they are brought onto the same ground as the rest. They were brought into the same thing that had been formed before they ever heard of it." Again, we see the care and wisdom of God in maintaining the "unity of the Spirit" so that there would be one practical expression of the truth of the "one body."
This is illustrated typically in Ezra 7-10. God had begun a fresh work in bringing His people back from Babylon to the divinely appointed center of that day, which was Jerusalem (1 Ki. 11:32, 14:21). Some 42,000 returned under Zerubbabel and Jeshua (Ezra 1-3). About 68 years later others were similarly stirred up to return to Jerusalem (Ezra 7-8). When they returned they found that God had been working in a similar way with others long before they were exercised about such things. They did not find a perfect group of Jews there (Ezra 9), but they knew that it was the only right place for God's chosen people to worship: so they identified themselves with the already existing testimony in Jerusalem. There was no thought of establishing another center apart from that which was already there, because it was not God's intention to have two independent groups of Jews at Jerusalem.
It is noteworthy that the believers in Samaria (Acts 8), Antioch (Act 11), and Ephesus (Acts 19), were not called an "assembly" until after they were linked “together” in practical fellowship with the apostles and the brethren already gathered on the ground of the assembly. Prior to this they were merely spoken of as believers or disciples in a certain place. After they were brought into fellowship with the apostles and the brethren on the ground of the assembly, we find them called “the assembly” at such and such a place (Acts. 9:31, 11:26, 20:17).
Moreover, whenever Scripture speaks of the church in a place (a city or town), it never speaks of it as the churches (plural) of such and such a place, but simply “the church (singular) of God which is at Corinth,” etc. Even though there were many gatherings in a particular city, such as Corinth, they were always referred to as being one assembly (1 Cor. 1:22Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: (1 Corinthians 1:2), etc.). This is because the church in any one locality is to be visibly one in testimony. Scripture does, however, speak of "churches" when it refers to provinces, because a province is made up of many towns or localities (Gal. 1:2, 222And all the brethren which are with me, unto the churches of Galatia: (Galatians 1:2)
22And was unknown by face unto the churches of Judea which were in Christ: (Galatians 1:22), Rev. 1:1111Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. (Revelation 1:11)).
Matters of Inter-Assembly Fellowship
Moreover, we see the “one body” in practice in administrative affairs concerning inter-assembly fellowship. The church, in Scripture, used “letters of commendation” (Acts 18:24-2824And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 25This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 27And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: 28For he mightily convinced the Jews, and that publickly, showing by the scriptures that Jesus was Christ. (Acts 18:24‑28), Rom. 16:11I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1), 2 Cor. 3:1-31Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? 2Ye are our epistle written in our hearts, known and read of all men: 3Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. (2 Corinthians 3:1‑3)). These letters were written from one local assembly to another, commending a person or persons to the practical fellowship of the assembly to which they were going. This letter was not to ask the brethren in the location where the person was going to receive them into fellowship. They do not need to look into the person’s life to see whether he is sound in doctrine and godly in walk; this was already done when he came into the fellowship of the saints on the ground of the “one body.” The letter announced that the person was already in fellowship, and that the assembly to which he was going was to receive him as such. This is because once a person is in fellowship in one locality he is in fellowship with the saints that are on that ground universally. As mentioned earlier, this is because there is only one fellowship – “the fellowship of His Son, Jesus Christ our Lord” (1 Cor. 1:99God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. (1 Corinthians 1:9)). Since all administrative matters having to do with the assembly are to be done “in the mouth of two of three witnesses” (2 Cor. 13:11This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. (2 Corinthians 13:1)), two or three brothers of the local assembly from which the person comes should sign the letter.
Matters of Assembly Discipline
The “one body” in practice is also seen in inter-assembly matters having to do with discipline and excommunication. Even though there may be many miles between assemblies, they are seen as all being on one ground and in one fellowship; and therefore, they recognize one another’s administrative acts of binding and loosing. They are made in the various local gatherings, as actions made in the Name of the Lord, but are bowed to by all the assemblies on the ground of the one body. Each local assembly’s competency to act on behalf of the body at large comes from the fact that the Lord is in their midst sanctioning their actions (Matt. 18:18-2018Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:18‑20)). Moreover, in 1 Corinthians 12:2727Now ye are the body of Christ, and members in particular. (1 Corinthians 12:27), Paul indicates that the assembly at Corinth was the local representative of the body at large. This would be true of all local assemblies, whether it was Corinth, Ephesus, etc. It indicates that their administrative actions would affect the saints at large. Unfortunately, the KJV says, “Now ye are the body of Christ.” This is misleading, and might cause someone to think that the body of Christ was only at Corinth – as if they were the only ones in the body, or that each local assembly was the body of Christ. The body of Christ, of course, embraces all Christians on the face of the earth. J. N. Darby’s Translation says, “Now ye are Christ’s body, and members in particular.” This more accurately conveys the thought. Notice he says, not “we,” but “ye ... .” He was speaking about the local assembly at Corinth. They were surely not the whole body, but they were of Christ’s body – that is, part of the whole. Hamilton Smith illustrates this point by asking us to suppose that a general, addressing a local company of soldiers, might say, “Remember men, you are Coldstream Guards.” He would not say, “You are the Coldstream Guards,” because they do not form the whole regiment. The absence of the article “the,” in the correct translation, conveys the true thought that the Corinthians were the local expression of the body of Christ at large. This made them competent to act on behalf of the body at large in administrative affairs.
If one local assembly should make a binding decision in putting someone away from the fellowship, the body at large acts in fellowship with that local assembly and recognizes the action, so that the person "put away" is regarded as "without" in other gatherings too – not just in the locality where he resides. We see this in 1 Corinthians 5:1313But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:13), where the local assembly at Corinth was to put away that wicked person from their midst. But 2 Corinthians 2:66Sufficient to such a man is this punishment, which was inflicted of many. (2 Corinthians 2:6), tells us that the "rebuke" or “censure” made by the Corinthian assembly was "inflicted by the many." "The many," here, refers to the body at large – the mass of the saints universally. Hence the offender is made to feel the rebuke by more than just his local assembly. We do not say that the man in question actually went to other localities and felt the rebuke from them, but that the carrying out of the action is expressed universally by the body at large. If a person were to be put out of the fellowship in a particular locality, he was regarded as out of fellowship everywhere on earth, because what is done in the Name of the Lord in one local assembly affects the whole in practice.
In Matthew 18:1818Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. (Matthew 18:18), we see it in the Lord’s own words. When a local assembly makes a binding decision, He said, “Whatsoever ye shall bind on earth. ... ” He did not specify where on earth because the assembly’s actions are not confined to any one locality. Though a decision may be made in a certain locality, it is made on behalf of the body at large, and is binding all over the earth. There is no such thing, in Scripture, as making a binding decision that only applies to a certain locality. In this verse, the Lord is simply saying that if the assembly makes a decision in His Name, He will recognize it. If heaven recognizes it, then all on earth should recognize it too. All on the ground of the assembly of God are to recognize that action and bow to it. In this way, the assembly at large expresses the truth that it is “one body.”
Likewise, when it comes to loosing a binding action, the local assembly lifts the censure and “forgives” (administratively) the repentant person, and the body at large follows and expresses that forgiveness also. This is borne out in Paul’s remarks in 2 Corinthians 2:7-117So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. 8Wherefore I beseech you that ye would confirm your love toward him. 9For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. 10To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; 11Lest Satan should get an advantage of us: for we are not ignorant of his devices. (2 Corinthians 2:7‑11). While Paul had authority to act apostolically in this matter, if need be, he chose to wait until the local assembly at Corinth acted, so as to keep “the unity of the Spirit.” He said, “To whom ye forgive any thing, I forgive also.” We are taught by his example that we are not to act independently, but in concert with the local assembly that makes the action.
Paul went on to say, “Lest Satan should get an advantage of us” (2 Cor. 2:1111Lest Satan should get an advantage of us: for we are not ignorant of his devices. (2 Corinthians 2:11)). He did not say, “ ... get an advantage of you,” referring to the Corinthians only. “Us,” indicates the saints at large in the “one body.” Paul knew that Satan was seeking to divide the saints in whatever way he could, and these delicate inter-assembly matters was a place where that enemy was likely to work. Therefore, Paul, as representing the saints abroad, shows us how we are to act in these matters of loosing an assembly judgment. Even though he (and perhaps others) knew that the man was repentant and should be restored to fellowship, he did not want to go ahead of the local assembly at Corinth and act independently in the matter – although, being an apostle, he had authority to do so, if need be.
We have great instruction here. We learn from this that the local assembly (where the action of a binding judgment is made), is to act first in lifting that censure, and that the saints abroad are to bow to it and act with them as “one body.” The voices of brethren from abroad could make their exercises known to the Corinthians, as illustrated by the apostle Paul encouraging them to receive the repentant man, but the actual lifting of the action was the responsibility of the local assembly. For the other assemblies to receive the person into fellowship when his local assembly had not done so would be confusion. Satan would make use of it and divide the saints. But by acting together in these inter-assembly matters the church keeps “the unity of the Spirit;” and thus, expresses the truth that “there is one body."
We see an example of this in Acts 15, when trouble arose among the saints at Antioch on account of Judaizing teachers from Jerusalem disturbing the saints with their doctrine of mixing law and grace. Again, we learn some valuable lessons as to how God would have us to deal with inter-assembly problems. The first thing we find is that they determined to take the problem up with those at Jerusalem. Now we may think that the reason why they took the matter to Jerusalem was because it was God’s center for dealing with assembly problems, as if it were the one central place on earth (a headquarters) to which the assemblies were to take their problems. But the assembly at Antioch did not go to Jerusalem because they felt unqualified to handle the problem. If it were simply a case where they wanted an apostolic judgment in the matter, they could have appealed to the apostles Paul and Barnabas who were there with them at Antioch. Who but the apostle Paul was more qualified to handle matters touching law and grace? While it’s true that they valued the insight of the apostles and leaders at Jerusalem, and desired their judgment in the matter, there was a deeper reason why they took it there; it was to “keep the unity of the Spirit in the uniting bond of peace.” The fact is that the Judaizing teachers that were troubling the saints at Antioch had come out from Jerusalem (vs. 24). So as not to break the practical unity between the two assemblies, the brethren at Antioch would not deal with the problem independently, but rather, took it to its source. This shows that Scripture does not support the idea of assemblies acting autonomously.
It teaches us that if ones from a certain local assembly visit another assembly and do wrong there, so that it requires correction or disciplinary action, that that gathering is not to act independently by making a binding action. They are to bring it to the local assembly where the trouble-makers are from, so that they can deal with it; and thus, “the unity of the Spirit” would be kept in the uniting bond of peace. Unfortunately, difficulties sometimes are not handled in this Scriptural way and it leads to some getting confused as to the issues at hand.
It is noteworthy that when they went up to Jerusalem with this matter, and stopped at various assemblies along the way, they did not upset those gatherings by spreading the problem among them. They only spoke of things that would cause “great joy” among the saints, though they were, no doubt, deeply burdened about the matter that struck at the heart of the Christian’s standing in grace. This teaches us the importance of not spreading local assembly problems needlessly. Our adversary, the devil, could get a hold of it and use it to cause trouble among the saints. This principle is given in 2 Samuel 1:19-2019The beauty of Israel is slain upon thy high places: how are the mighty fallen! 20Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. (2 Samuel 1:19‑20), when there was sorrow in Israel concerning their king (Saul) being slain by their enemies. They desired to not spread it abroad, especially among their enemies, the Philistines, saying, “The beauty of Israel is slain upon Thy high places: how are the mighty fallen! Tell it not in Gath, publish it not in the streets of Askelon.”