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which is His Body is indicated in Eph. 3: 6, sussoma. This word is extremely difficult
to translate into English. It is one of three terms, which have been rendered joint-heirs,
joint-body and joint-partakers, and the idea seems to be that of a new kind of body, in
which every member is on perfect equality with every other member, and one unknown
in the physical world. This conception of the church it is our duty and joy to `keep'.
Now as the body without the spirit is dead, being alone, so we need to remember that this
joint-Body is no formal lifeless uniformity, but a company actuated by one Spirit (see
Phil. 1: 27 for its outworking). The hope that we must safeguard is not the hope of Israel
(Acts 28: 20), nor the hope that is focused upon the reign of the Son of Jesse
(Romans 15: 12, 13), nor the hope that is vitally linked with Israel's prince, the
Archangel (I Thess. 4:), but the one hope of our calling.
Perhaps the most fruitful source of controversy and one that requires great
watchfulness is the "one baptism". Baptism can be considered under seven heads:
(1)
The "divers washings" (Heb. 9: 10); and the "doctrine of baptism" (Heb. 6: 2)
which the Hebrews were enjoined to leave as they pressed on to that which was
`better' and `perfect' (`mature').
(2)
The ceremonious `washings' of cups, pots and vessels which the Pharisees
substituted for the true worship of God and love of man (Mark 7: 1-13).
(3)
The baptism of John, which was in water, unto repentance, and intended to reveal
who was the Messiah (Matt. 3: 11; Luke 3: 3; John 1: 25, 26).
(4)
The baptism with the Holy Ghost and with fire (Matt. 3: 11).
(5)
The partial fulfillment of this (Acts 1: 5), the "fire" in its full sense reserved unto
the Day of the Lord.
(6)
The baptism in water which set forth in symbol the believer's union with the Lord
in His death, burial and resurrection (I Cor. 1: 13).
(7)
The baptism of suffering to which the Lord referred in Matt. 20: 22, 23. This
baptism was spoken of after the baptism at Jordan, and could not be therefore a
baptism of either `water' or `Spirit' for that had already been observed. The
baptism of Matt. 20: 22, 23 was the reality of which all the earlier baptisms
were types and shadows.
There is one further typical baptism which is seldom mentioned but which is of
extreme importance here. Long before the `baptisms' and other carnal ordinances were
`imposed' upon the people until the time of reformation, and which signified that the way
into the holiest of all was not then made manifest (Heb. 9: 8-10), there had taken place a
baptism which had united the whole of Israel unto Moses as their leader, a baptism where
`water' was excluded by miracle. This took place at the crossing of the Red Sea.
"Moreover, brethren, I would not that you should be ignorant, how that all our fathers
were under the cloud, and all passed through the Sea, and were all baptized unto Moses in
the cloud and in the Sea" (I Cor. 10: 1, 2).
Here is baptism that followed immediately upon the exodus from Egypt; it made the
people one, it joined them to Moses, but it was not a carnal ordinance. The people
neither did nor observed anything, they just went over dry shod. The church of the One
Body has had its exodus (Eph. 1: 7) and `upon believing' it was sealed (Eph. 1: 13). Every
member of the one Body has been united unto Christ in His death, burial and resurrection