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When we remember that Paul had been a `zealot' for the traditions of the fathers, and
an advanced advocate for the Jew's religion (Gal. 1: 14), his words in Gal. 3: 28, which
are an expansion of the words already quoted, become full of meaning.
"There is neither Jew nor Greek
(Gentile).
There is neither bond nor free
(Slave).
There is neither male nor female (Woman).
For ye are all one in Christ Jesus."
The sequel does not go on to speak of the Church of the One Body but links this unity
with Abraham:
"And if ye be Christ's, then are ye Abraham's seed, and heirs according to the
promise" (Gal. 3: 29).
No exposition of these words can be acceptable that ignore chapter 3: 16:
"Now to Abraham and his seed were the promises made. He saith not, And to seeds,
as of many; but as of one, And to thy seed, which is Christ."
Whether this is a reference to Gen. 13: 15, 17: 8, or 24: 7, the promise of "the
land" to this seed is so far removed from any possible reference to the dispensation of the
Mystery with its sphere "heavenly places far above all", as to make comparison difficult.
Two figures are employed in the epistles to set forth the nature of the unity of believers,
during the Apostle Paul's Acts ministry, which contrast in one or two essential particulars
with the unity of the church of the Mystery, the subject of Paul's second, or Prison
ministry. I Cor. 12:, sets forth the symbol of the human body in connection with the
diversity of spiritual gifts enjoyed by the Church of that day. The insistence that though
these were "diversities" of gifts, yet they were all from "the same" Spirit, is well
illustrated by the fact that a body is not one member but many; the foot differs from the
hand, the ear differs from the eye, yet all have been set in their place by God. In
structural correspondence, the words:
"But now hath God set the members . . . . ." (I Cor. 12: 18),
are placed over against the words:
"And God hath set some in the church . . . . ." (I Cor. 12: 28);
the several members of the body, being equated with:
"First apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of
healings, helps, governments, diversities of tongues" (I Cor. 12: 28).
It is illogical as well as undispensational to take the illustration of unity "the human
body" and omit all references to supernatural gifts. It is illogical, for the Apostle
explicitly states at the beginning of the chapter, that he is writing "concerning spiritual
gifts", and it is undispensational, for the present dispensation of the Mystery is totally
devoid of supernatural or miraculous gifts. The parallel to this reference to the gift of