05.06. THE SPIRIT IN RELATION TO THE ASSEMBLY AS THE BODY OF CHRIST.

THE SPIRIT IN RELATION TO THE ASSEMBLY AS THE BODY OF CHRIST. In approaching this part of the truth, it is necessary to keep in mind what we have seen as to being "In Christ." Nothing of an inferior nature could be united to Him, and the saints stand in the same constitutional and organic connection with Him, as the human body to the moral being within it. So close indeed is this link, that the Church is included in the term "The Christ." "As the body is one — the human body — and hath many members, and all the members of that one body, being many, are one body, so also is the Christ." 1 Corinthians 12:12. cf. Genesis 5:2, where both the man and the woman are called Adam. " For by one Spirit are we all baptised 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. There may be an obscure allusion here to the two ordinances of baptism and the Lord’s Supper as some have thought, but the truth itself clearly stated is that work of the Spirit in which there can be no failure, where all is of God. We have already seen the Headship of Christ in a racial way, but this is much more intimate, showing the Assembly substantially and organically the expression of Christ the Head of His Body. 1 Corinthians 12:12-13. But, while that is true, we do not get the Head of the Body here. The Epistle being corrective, the Body of Christ is presented here in its local setting and is thus but a microcosm of the whole. It is seen as the vessel of the Spirit in view of ministry, hence, His sovereignty is asserted. 1 Corinthians 12:8-11.

We have already seen in Ephesians 2:1-22, the saints as the family of God and His dwelling place too. God being there, all His treasures are there — the precious things of heaven. This simply means, that the blessings spoken of are wrought into the hearts of His own by the Spirit. From all the blessings enumerated there, the Spirit selects one, namely, the Body, and in a long parenthesis occupying the whole of Ephesians 3:1-21, opens it out as the secret, or Mystery, which had been hid in God through the ages. Remark that the Body is not exactly the Mystery here, nor is it the Lord Himself; it is Christ and the saints as one organic entity. In this chapter, Paul speaks of the administration which had been given to him, towards the saints. By revelation the Mystery had been made known to him, which in other generations had not been made known to the sons of men. It was that the nations should be joint-heirs, and a joint-body, and joint-partakers of His promises in Christ Jesus, by the Gospel, of which he had become minister. Note here that the Gospel, namely, that by which we have made the transfer from Adam to Christ as taught in Romans 8:1-39, is the way in to this wonderful blessing, spoken of here as the Mystery and explained to be Jew and Gentile one body in Christ. To Paul was committed both the ministry of the Gospel and the ministry of the Mystery. Colossians 1:23-26. The Gospel contains the unsearchable riches of the Christ. Ephesians 3:8. The Mystery, that in which God has set forth His manifold wisdom, before the heavenly intelligences, is the Church, the Body of Christ. This we are told was the motive for creation. Ephesians 3:9-10. The Mystery was hidden throughout the ages in God, who created all things by Jesus Christ, in order that now, unto the principalities and powers in heavenly places might be known by the Church, the manifold wisdom of God. That is, the variegated or many coloured wisdom of God, according to the purpose of the ages, which He purposed in Christ Jesus our Lord. This truth the Apostle tells us, completes the word of God. Colossians 1:25. Not only that part of truth which must come out before the inspired volume could be closed, but that sector in the great circle of revealed truth which gives completeness to the whole. Creation; Government; Providence; History; Prophecy; Typology; things moral and spiritual; all were known, but like the keystone to an arch, the Mystery being made known gave completion, symmetry, beauty and order to all. It will be said that in the life and death of our Lord, God was fully revealed. True, but He said to His own, "I have yet many things to say unto you, but ye cannot bear them now." John 16:12. The Spirit’s coming not only gave them capacity to understand but also expanded the truth to the unfolding of the whole counsel of God. But the Assembly, in virtue of being the Body of Christ, is also His Bride. This takes our thoughts back to the beginning and shows the link between the beginning and the end of Revelation. Adam was alone and it was not good, so the LORD God made for him a help meet. But before she could be presented to him, she must be taken out of him. For that the deep sleep — which so aptly prefigures the death of Christ — was a necessity. In taking up the inheritance which God gave him, she was associated with him in his dominion. This leads to the institution of marriage which gives the true thought of union. Two persons are united together in holy wedlock, but in the body it is no question of being united. Each member is part of the one Body and in proper healthy conditions, all work together in perfect unity. Speaking of this in Ephesians 5:1-33, the Apostle says this is a great mystery but I speak concerning Christ and the Church. The administration of the Mystery works out in various ways. In the first Epistle to the Corinthians it is viewed as the vessel of the Spirit locally: He distributing gift, according to His sovereign will, for the manifestation of Himself in the Church as come together, before they had the New Testament. In the Epistle to the Colossians, it is the Body universally as composed of all saints in the baptism of the Spirit at any time on earth. In the Epistle to the Ephesians, it is the whole vast Assembly as composed of all the saints from Pentecost till the coming of the Lord. In Corinthians, the truth was given as a correction of clericalism on the one side or radicalism on the other. In the wisdom of God He permitted this disorder and so has furnished us with this corrective instruction for all time. In Colossians, this truth was given to counteract the dreams of the Gnostics, a class which rose up early in opposition to the truth. In Ephesians, apart from anything which called for correction, we have a treatise on the eternal counsel of God. In Colossians, the Head and the Body form one entity but in Ephesians, as we have seen, we pass from the thought of the Body to that of the Bride, that is, two entities.

Now we see the place the Holy Spirit had in all this. In the first Epistle to the Corinthians He is mentioned twenty-four times, and ten of them are in 1 Corinthians 12:1-31. In the Epistle to the Ephesians, the Spirit is mentioned thirteen times. In the Epistle to the Colossians, the Spirit is mentioned only once. This will readily be understood if we reflect that the divine side of our Lord’s Person is in view in Colossians. In Ephesians, it is the risen glorified Man that is in view but in Colossians it is God the Son, the Creator. While the Spirit gives the Subject, and the inspired account, He wisely and Divinely stands aside that we may be led into the knowledge of the greatness and glory of Christ. For much the same reason the Spirit is not mentioned in the Book of Leviticus. As the Bride of Christ, the Assembly is now being prepared for the marriage. Christ gave Himself for it. He will yet present it to Himself not having spot or wrinkle. Not a mark either of defilement or old age but holy and without blemish. This is the same word as in Ephesians 1:4. The actual presentation is shown us in Revelation 19:7-9. Here we have the marriage of the Lamb. After this, John is called to view the Bride the Lamb’s wife. Revelation 21:9. Here, the figure is changed and he beholds a city descending from God out of heaven, having the glory of God. We have here the climax of the work of the Spirit in that vast throng; a company in which each Person of the Godhead will take a peculiar delight, because this company stands in relation to the Son. In thus company, He who was the Man of sorrows but is now the Man of joy, will see of the travail of His soul, and will be satisfied. The last view we get of the Bride, is when she comes down from God out of heaven, a thousand years later. Revelation 21:2. Here the figure is changed again and when called to see the holy city, John sees her prepared as a bride adorned for her husband. Previously, she had come out for display and administration which goes on throughout the Millennial age, but here she is all for Himself. "Thine eye in that bright glorious day, shall with supreme delight, Thy fair and glorious Bride survey, unblemished in Thy sight." Display having been ended, the new Adam and the new Eve go on into an eternity of bliss. Revelation 21:1-5. Meanwhile the Spirit is forming in devoted hearts bridal affections for Christ, which cause them to join with Him in saying, "Come, Lord Jesus." "And the Spirit and the Bride say Come." Revelation 22:17.

We now turn to the special and peculiar work of the Spirit as we are promised in John 16:1-33. "He shall receive of mine, and shall show it unto you." John 16:14. His glory — that is, the glory of the Son — is great in God’s salvation. Psalms 21:1-13. It is the work of the Spirit to show us that glory. But here in John 16:15, we are led in beyond that to His glory within the sacred circle of the Holy Trinity. In seeking an answer to the question, What are the "things that are mine?" we must distinguish between Godhead and Manhood in the Person of our Lord, and view Him abstractly on the divine side as co-equal with the Father and co-possesser of all things. In His official capacity as Administrator, all things are given by the Father into His hands and all things are put under His feet. In order, that this may be carried out, all power is given unto Him in heaven and in earth. But here we distinguish between the glory of His Person and the offices He fills; the difference between delegated authority and proprietorship, and this leads to the wealth of God. Oh, the depth of wealth, wisdom and knowledge of God! The material universe being the product of His power, is a witness of His wealth, wisdom and knowledge. Look then a moment at these things.