In I Corinthians 12:13; 27, Paul writes, "For by one Spirit are we all baptized into
one body . . . . Now ye are the body of Christ, and members in particular." On the
words, "ye are the body of Christ," W. E. Vine writes, " . . . . there is no definite
article before body in the original . . . . It would be possible to render the
sentence ye are a body of Christ, and this is true of every scripturally constituted
assembly."
From I Corinthians 12:13, Paul speaks of a principle true of we all, namely are we all
baptized into one body. No one has ever received a place in the body of Christ, since
its formation, apart from being baptized into it.
Therefore, what was true of Paul, was also true of the Corinthians to whom he wrote,
hence the we all. However, in I Corinthians 12:27, Paul excludes himself with the
words, "Now ye are a body of Christ."
Paul was a member of the body of Christ, where the word body is used in the abstract
sense, as are all who are scripturally baptized. He was not a member of the body of
Christ at Corinth where the word body is used in the concrete sense, or where Paul
particularizes.
The words one body in I Corinthians 12:13 speak of one body wherever found, as at
Corinth, verse 27. The church and the body equate (Eph 1:22-23).
Since the word body is employed as a figure of ekklesia, just as words like flock,
building, chaste virgin, and etc., then the word should not be expanded beyond what it
is intended to convey. Thus, in I Corinthians 1:2, Paul speaks of, " . . . . 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 their's and our's."
The words, "the church of God which is at Corinth," involve all in one such place. To
them Paul said, " . . . . ye come together . . . . ye come together in the ekklesia .
. . . ye come together . . . . into one place . . . . the whole ekklesia be come
together into one place . . . ." (I Cor 11:17-18; 20; 14:23). The words of I
Corinthians 1:2 do not read, "with each in every place . . . . both his and our's,"
but "all in every place . . . . both their's and our's."
The "all . . . . in every place" means exactly the same thing as "everywhere in every
church" in I Corinthians 4:17. Everywhere is equal to every place and every church is
equal to the all.
The body existed in its entirety in one place, as at Corinth. A local, visible church,
if you will, is not part of the body of Christ, it is the body of Christ in that
place. The ekklesia is the body. Both terms refer to the same institution. They are
identical in nature, number, responsibility, and extension. If it is an ekklesia, it
is a body of Christ. No one belongs to a body of Christ who does not belong to a
church of God.
The church of God . . . . at Corinth worshipped as such when . . . . gathered together
by the Lord's authority, and not when scattered all over Corinth. The same was true of
all . . . . in every place whether at Ephesus, Colosse, Philippi, Thessalonica, and
etc.
Induction into the body is by means of being baptized. Thus, Paul wrote, "For by one
Spirit are we all baptized into one body . . . ." (I Cor 12:13). This verse of
scripture is the basis of a lot of error, and has been applied to many unrelated
subjects.
Quoting C. I. Scofield on the application of I Corinthians 12:13, Scofield says,
"Church (true), Summary: The true church, composed of the whole number of regenerate
persons from Pentecost to the first resurrection . . . . united together and to Christ
by the baptism with the Holy Spirit" (I Cor 12:12-13) . . . . ".
Here, Mr. Scofield applies I Corinthians 12:13 to the universal church theory, and
uses the phrase baptism with the Holy Spirit, which does not occur in the text. We do
not believe that I Corinthians 12:13 refers to the universal church, nor that Holy
Spirit baptism formed it, or, for that matter, any church, by baptizing anyone.
The word by in the phrase by one Spirit, as it reads in the King James Version is
translated from the Greek word en. C. I. Scofield uses, with. Other translations
translate it in.
Young's Analytical Concordance to the Bible shows the Greek word en is translated by
142 times, with 139 times, and in 1,863 times. The preponderance of evidence, on that
basis, is overwhelming for "in one Spirit."
While interesting, this alone is not conclusive because if the Word of God teaches
that the Holy Spirit is the agent of the baptism in view, then by one Spirit would be
correct. Notice again Scofield's remarks: "The baptism with the Spirit forms the body
by uniting believers to Christ the risen and glorified Head, and to each other . . .
.".
It is a scriptural fact the Holy Spirit never baptized anyone. John wrote, "the same
is he that baptizeth with the Holy Ghost" (Jn 1:33). The he of this verse was
identified by John the Baptist as the Son of God (vs 34). Therefore, the Administrator
of this baptism was not the Holy Spirit, but the Lord Jesus Christ.
Again, we read John's words as recorded by Matthew, I 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 . . . ." (Mt 3:11). Here,
again, the Administrator of this baptism with the Holy Ghost is the Lord Jesus Christ,
not the Holy Spirit.
In Acts 1:2-5, "Until the day in which he was taken up, after that he through the Holy
Ghost had given commandments unto the apostles whom he had chosen: To whom also he
shewed himself alive . . . . being seen of them . . . . And being assembled together
with them, commanded them that they should not depart from Jerusalem, but wait for the
promise of the Father, which, saith he, ye have heard of me. For John truly baptized
with water; but ye shall be baptized with the Holy Ghost not many days hence."
To this same group, Luke 24:48-49 says, "And ye are witnesses of these things. And,
behold, I send the promise of my Father upon you: but tarry ye in Jerusalem, until ye
be endued with power from on high."
While not wishing to consider these verses beyond the immediate area of consideration,
notice several truths from these verses collectively:
1. The subjects of address were the apostles, excluding Judas Iscariot.
2. The thing to be received was according to the promise of the Father.
3. The place was in Jerusalem.
4. The time element was not many days hence, referring to Pentecost.
5. The baptizer was Christ, not the Holy Spirit.
6. The baptism was not connected with the salvation of alien sinners.
7. The baptism put no one in the universal church.
8. It did endue with power from on high those who were termed as witnesses . . . . to
whom also he shewed himself alive.
The Holy Spirit never baptized anyone. Therefore, confirmation exists for correctly
translating en of I Corinthians 12:13 as in one Spirit rather than, as shown in the
King James, by one Spirit.
This not only serves as a death blow to Scofield's position, but also to all holding
salvation of the alien sinner is obtained only in the church, or the body of Christ.
Notice these two phrases, In one Spirit and baptized into one body. Those baptized
into one body were first said to be in one Spirit. The expression in one Spirit is
descriptive of the redemptive relationship, and precedes any responsibility arising
therefrom. Thus, one must become a child of God and, therefore, be in one Spirit
before he is a fit subject to be baptized into one body.
Paul wrote, "But he that is joined unto the Lord is one spirit," and of them he added,
" . . . . ye are not your own . . . ye are bought with a price"
(I Cor 6:17; 19; 20). In Acts 5:14, "And believers were the more added to the Lord . .
. ." One who is joined unto the Lord equals a believer who is added to the Lord. But,
baptized believers are added, not to the Lord, but unto them . . . . the church (Acts
2:41; 47). Luke said of these very Corinthians, " . . . . and many of the Corinthians
hearing believed (thus, were added to the Lord), and were baptized (thus, were added
unto them . . . . the church) (Acts 18:8). This is the same order of truth expressed
in Matthew 28:18-20, Acts 2:41; 47, and John 4:1.
Matthew 28:18-20 reads in part, teach all nations, baptizing them. John 4:1 gives the
order as, made and baptized more disciples. Then in Acts 2:41; 47, "Then they that
gladly received his word were baptized: and the same day there were added unto them
about three thousand souls."
The gladly received his word was an accomplished fact, a mental response to the truth
before any subsequent, overt act, before they were baptized. Since the scriptures
speak of repentance unto (eis) life (Acts 11:18), and declare that men believe . . . .
to (eis) life everlasting (I Tim 1:16), then when Christ said, " . . . . He that
believeth on me hath everlasting life" (Jn 6:47; 54), we know this life is possessed
in mental conversion previous to baptism. Those scripturally baptized were in one
spirit. They were disciples made previous to being baptized. In being disciples made
previous to baptism they were believers, and, as such, were added to the Lord.
In being baptized they were added unto them, that is the church. The kind of baptism
that adds the saved to the body or church, is water baptism. The Holy Spirit is never
viewed in scripture as the baptizer of anyone. Those baptized with the Holy Spirit
were baptized by Christ, not the Holy Spirit (Acts 8:36-39 and Acts 10:47). BD
References: W. E. Vine, Expository Dictionary of New Testament Words; C. I. Scofield,
Scofield Reference Bible, Scofield Notes; Robert Young, Young's Analytical Concordance.
one body . . . . Now ye are the body of Christ, and members in particular." On the
words, "ye are the body of Christ," W. E. Vine writes, " . . . . there is no definite
article before body in the original . . . . It would be possible to render the
sentence ye are a body of Christ, and this is true of every scripturally constituted
assembly."
From I Corinthians 12:13, Paul speaks of a principle true of we all, namely are we all
baptized into one body. No one has ever received a place in the body of Christ, since
its formation, apart from being baptized into it.
Therefore, what was true of Paul, was also true of the Corinthians to whom he wrote,
hence the we all. However, in I Corinthians 12:27, Paul excludes himself with the
words, "Now ye are a body of Christ."
Paul was a member of the body of Christ, where the word body is used in the abstract
sense, as are all who are scripturally baptized. He was not a member of the body of
Christ at Corinth where the word body is used in the concrete sense, or where Paul
particularizes.
The words one body in I Corinthians 12:13 speak of one body wherever found, as at
Corinth, verse 27. The church and the body equate (Eph 1:22-23).
Since the word body is employed as a figure of ekklesia, just as words like flock,
building, chaste virgin, and etc., then the word should not be expanded beyond what it
is intended to convey. Thus, in I Corinthians 1:2, Paul speaks of, " . . . . 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 their's and our's."
The words, "the church of God which is at Corinth," involve all in one such place. To
them Paul said, " . . . . ye come together . . . . ye come together in the ekklesia .
. . . ye come together . . . . into one place . . . . the whole ekklesia be come
together into one place . . . ." (I Cor 11:17-18; 20; 14:23). The words of I
Corinthians 1:2 do not read, "with each in every place . . . . both his and our's,"
but "all in every place . . . . both their's and our's."
The "all . . . . in every place" means exactly the same thing as "everywhere in every
church" in I Corinthians 4:17. Everywhere is equal to every place and every church is
equal to the all.
The body existed in its entirety in one place, as at Corinth. A local, visible church,
if you will, is not part of the body of Christ, it is the body of Christ in that
place. The ekklesia is the body. Both terms refer to the same institution. They are
identical in nature, number, responsibility, and extension. If it is an ekklesia, it
is a body of Christ. No one belongs to a body of Christ who does not belong to a
church of God.
The church of God . . . . at Corinth worshipped as such when . . . . gathered together
by the Lord's authority, and not when scattered all over Corinth. The same was true of
all . . . . in every place whether at Ephesus, Colosse, Philippi, Thessalonica, and
etc.
Induction into the body is by means of being baptized. Thus, Paul wrote, "For by one
Spirit are we all baptized into one body . . . ." (I Cor 12:13). This verse of
scripture is the basis of a lot of error, and has been applied to many unrelated
subjects.
Quoting C. I. Scofield on the application of I Corinthians 12:13, Scofield says,
"Church (true), Summary: The true church, composed of the whole number of regenerate
persons from Pentecost to the first resurrection . . . . united together and to Christ
by the baptism with the Holy Spirit" (I Cor 12:12-13) . . . . ".
Here, Mr. Scofield applies I Corinthians 12:13 to the universal church theory, and
uses the phrase baptism with the Holy Spirit, which does not occur in the text. We do
not believe that I Corinthians 12:13 refers to the universal church, nor that Holy
Spirit baptism formed it, or, for that matter, any church, by baptizing anyone.
The word by in the phrase by one Spirit, as it reads in the King James Version is
translated from the Greek word en. C. I. Scofield uses, with. Other translations
translate it in.
Young's Analytical Concordance to the Bible shows the Greek word en is translated by
142 times, with 139 times, and in 1,863 times. The preponderance of evidence, on that
basis, is overwhelming for "in one Spirit."
While interesting, this alone is not conclusive because if the Word of God teaches
that the Holy Spirit is the agent of the baptism in view, then by one Spirit would be
correct. Notice again Scofield's remarks: "The baptism with the Spirit forms the body
by uniting believers to Christ the risen and glorified Head, and to each other . . .
.".
It is a scriptural fact the Holy Spirit never baptized anyone. John wrote, "the same
is he that baptizeth with the Holy Ghost" (Jn 1:33). The he of this verse was
identified by John the Baptist as the Son of God (vs 34). Therefore, the Administrator
of this baptism was not the Holy Spirit, but the Lord Jesus Christ.
Again, we read John's words as recorded by Matthew, I 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 . . . ." (Mt 3:11). Here,
again, the Administrator of this baptism with the Holy Ghost is the Lord Jesus Christ,
not the Holy Spirit.
In Acts 1:2-5, "Until the day in which he was taken up, after that he through the Holy
Ghost had given commandments unto the apostles whom he had chosen: To whom also he
shewed himself alive . . . . being seen of them . . . . And being assembled together
with them, commanded them that they should not depart from Jerusalem, but wait for the
promise of the Father, which, saith he, ye have heard of me. For John truly baptized
with water; but ye shall be baptized with the Holy Ghost not many days hence."
To this same group, Luke 24:48-49 says, "And ye are witnesses of these things. And,
behold, I send the promise of my Father upon you: but tarry ye in Jerusalem, until ye
be endued with power from on high."
While not wishing to consider these verses beyond the immediate area of consideration,
notice several truths from these verses collectively:
1. The subjects of address were the apostles, excluding Judas Iscariot.
2. The thing to be received was according to the promise of the Father.
3. The place was in Jerusalem.
4. The time element was not many days hence, referring to Pentecost.
5. The baptizer was Christ, not the Holy Spirit.
6. The baptism was not connected with the salvation of alien sinners.
7. The baptism put no one in the universal church.
8. It did endue with power from on high those who were termed as witnesses . . . . to
whom also he shewed himself alive.
The Holy Spirit never baptized anyone. Therefore, confirmation exists for correctly
translating en of I Corinthians 12:13 as in one Spirit rather than, as shown in the
King James, by one Spirit.
This not only serves as a death blow to Scofield's position, but also to all holding
salvation of the alien sinner is obtained only in the church, or the body of Christ.
Notice these two phrases, In one Spirit and baptized into one body. Those baptized
into one body were first said to be in one Spirit. The expression in one Spirit is
descriptive of the redemptive relationship, and precedes any responsibility arising
therefrom. Thus, one must become a child of God and, therefore, be in one Spirit
before he is a fit subject to be baptized into one body.
Paul wrote, "But he that is joined unto the Lord is one spirit," and of them he added,
" . . . . ye are not your own . . . ye are bought with a price"
(I Cor 6:17; 19; 20). In Acts 5:14, "And believers were the more added to the Lord . .
. ." One who is joined unto the Lord equals a believer who is added to the Lord. But,
baptized believers are added, not to the Lord, but unto them . . . . the church (Acts
2:41; 47). Luke said of these very Corinthians, " . . . . and many of the Corinthians
hearing believed (thus, were added to the Lord), and were baptized (thus, were added
unto them . . . . the church) (Acts 18:8). This is the same order of truth expressed
in Matthew 28:18-20, Acts 2:41; 47, and John 4:1.
Matthew 28:18-20 reads in part, teach all nations, baptizing them. John 4:1 gives the
order as, made and baptized more disciples. Then in Acts 2:41; 47, "Then they that
gladly received his word were baptized: and the same day there were added unto them
about three thousand souls."
The gladly received his word was an accomplished fact, a mental response to the truth
before any subsequent, overt act, before they were baptized. Since the scriptures
speak of repentance unto (eis) life (Acts 11:18), and declare that men believe . . . .
to (eis) life everlasting (I Tim 1:16), then when Christ said, " . . . . He that
believeth on me hath everlasting life" (Jn 6:47; 54), we know this life is possessed
in mental conversion previous to baptism. Those scripturally baptized were in one
spirit. They were disciples made previous to being baptized. In being disciples made
previous to baptism they were believers, and, as such, were added to the Lord.
In being baptized they were added unto them, that is the church. The kind of baptism
that adds the saved to the body or church, is water baptism. The Holy Spirit is never
viewed in scripture as the baptizer of anyone. Those baptized with the Holy Spirit
were baptized by Christ, not the Holy Spirit (Acts 8:36-39 and Acts 10:47). BD
References: W. E. Vine, Expository Dictionary of New Testament Words; C. I. Scofield,
Scofield Reference Bible, Scofield Notes; Robert Young, Young's Analytical Concordance.
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