In the second chapter of the Acts we get the fulfilment of the second great event. The Holy Ghost was received on earth according to that word in John 7: 39, which connects His coming with the glory of Christ. The disciples were "all together in one place" waiting, according to the Lord's word, for the baptism of the Holy Spirit. While they waited, the Holy Spirit came "from Heaven" and filled all the house where they were sitting; and not only so, but each individual was filled with the Holy Spirit. Thus by one Spirit they were "all baptized into one Body" (1 Cor. 12: 13). Here, then, the "one Body" became an actual fact: that Body of which Christ is the Head in Heaven, and believers, the members on earth. The fact was not yet revealed, and could hardly be, as the Body is composed of Jewish and Gentile believers and therefore the revelation of the truth was not given until the Gentile believers had been baptized into the Body by the Holy Spirit. (See Acts 10; 11: 16.)
Following upon the baptism of the Spirit, a great number of Jews and proselytes were convicted, believed in Christ, were baptized, received the forgiveness of sins and the gift of the Holy Spirit. Further, we read, "the same day there were added about three thousand souls" (v. 41). Then the last verse of the chapter tells us who added them and to what they were added. It was the Lord Himself who added them, and it was to the Church they were added.
Coming now to the third chapter of Ephesians, we have the Church presented in connection with the administration of Paul. The whole chapter is a parenthesis. Ephesians 2 presents the doctrine of the Church; Ephesians 4, the practical exhortations based upon the doctrine. Between the doctrine and the exhortations we have this important digression in which the Holy Spirit presents the special administration, or service, committed to Paul in connection with the truth of the Church. We are then informed by what means the apostle acquired his knowledge of the truth of the mystery. It was not through communications from men, but by a direct revelation from God: "By revelation He made known unto me the mystery." This meets a great difficulty that arises in connection with the truth of the mystery. When Paul preached the Gospel in the Jewish synagogues, he invariably appealed to the Scriptures (see Acts 13: 27, 29, 32, 35, 47; Acts 17: 2), and the Jews of Berea are expressly commended inasmuch as they searched the Scriptures to see if the word preached by Paul was in accord with it. But when the apostle ministered the truth of the Church, he could no longer appeal to the Old Testament for confirmation. It would be useless for his hearers to search the Scriptures to see if these things were so.
What then is this mystery? We are plainly told in verse 6 that this new revelation is that the Gentiles "should be joint heirs, and a joint Body and joint partakers of (His) promise in Christ Jesus by the glad tidings" (N. Tr.). The Gentiles are made joint heirs with the Jews, not in Christ's earthly kingdom, but in that far greater inheritance described in Ephesians 1 which includes both things in Heaven and things on earth. And more, the Gentile believers are formed with Jewish believers into a joint Body of which Christ is the Head in Heaven.
From the midst of a world of apostate Jews and godless Gentiles, God calls out a great company of quickened souls, redeemed by blood, and forgiven according to the riches of His grace; and not only calls them out of a ruined world but unites them in one Body with Christ their Head in Heaven. They are not of the world from which Christ has been rejected, even as He is not of the world (John 17: 16), but they belong to Heaven where Christ is seated, their risen and exalted Head. Moreover they will be associated with Christ in His glorious inheritance when He will have dominion over the whole created universe of God, whether they be things in Heaven or things on earth.
Such then is this great mystery, in other ages not made known unto the sons of men, but now revealed unto His holy apostles and prophets by the Spirit, and ministered to us through the apostle Paul. For of this great truth, as the apostle tells us, he was made a minister (v. 7). It is not that it was not revealed to the other apostlesPaul tells us that it was but to him was committed the special service of ministering this truth to the saints. Hence only in the epistles of Paul do we find any unfolding of the mystery.
We read in Colossians 1: 18, that Christ "is the Head of the Body, the Church," and again in 1 Corinthians 12: 12, 13, that "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. For 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." From these Scriptures it is plain that all believers are formed into one Body by the Holy Spirit on earth with one Head in Heaven. We have seen that men were introduced by baptism with water into the Christian profession which forms the House of God on earth. It is clear, however, that no baptism by water can bring people into the Body of Christ. This can only be effected by the baptism of the Holy Spirit.
During the time of Christ's absence, Jewish and Gentile believers have been formed into one Body, by the Holy Spirit, in order that Christ characteristically may be reproduced in His Bodythat all that He did in perfection in His body when herepastoring, teaching, preaching and blessingmay be continued in His spiritual Body now that He is gone. This baptism of the Holy Ghost took place in connection with Jewish believers at Pentecost (see Acts 1: 5; Acts 2: 1-4); and in reference to Gentile believers at the call of Cornelius and his friends (Acts 10: 44; Acts 11: 15-17). The baptism of the Spirit involves the setting aside of all that is after the flesh. Natural distinctions, such as Jew or Gentile, and social positions, such as bond or free, have no place in the one Body. We cannot think of ourselves as Jews or Gentiles, or according to any other fleshly distinction, for "by one Spirit are we all baptized into one Body." All forming the one Body have been "made to drink of one Spirit." We enjoy the same blessings and privileges, for this enjoyment springs from one sourcethe Holy Spirit.
excerpts from: http://www.biblecentre.org/topics02ff/topics_hs_church_short_papers.htm#8.%20The%20Church%20as%20the%20Body%20of%20Christ
Following upon the baptism of the Spirit, a great number of Jews and proselytes were convicted, believed in Christ, were baptized, received the forgiveness of sins and the gift of the Holy Spirit. Further, we read, "the same day there were added about three thousand souls" (v. 41). Then the last verse of the chapter tells us who added them and to what they were added. It was the Lord Himself who added them, and it was to the Church they were added.
Coming now to the third chapter of Ephesians, we have the Church presented in connection with the administration of Paul. The whole chapter is a parenthesis. Ephesians 2 presents the doctrine of the Church; Ephesians 4, the practical exhortations based upon the doctrine. Between the doctrine and the exhortations we have this important digression in which the Holy Spirit presents the special administration, or service, committed to Paul in connection with the truth of the Church. We are then informed by what means the apostle acquired his knowledge of the truth of the mystery. It was not through communications from men, but by a direct revelation from God: "By revelation He made known unto me the mystery." This meets a great difficulty that arises in connection with the truth of the mystery. When Paul preached the Gospel in the Jewish synagogues, he invariably appealed to the Scriptures (see Acts 13: 27, 29, 32, 35, 47; Acts 17: 2), and the Jews of Berea are expressly commended inasmuch as they searched the Scriptures to see if the word preached by Paul was in accord with it. But when the apostle ministered the truth of the Church, he could no longer appeal to the Old Testament for confirmation. It would be useless for his hearers to search the Scriptures to see if these things were so.
What then is this mystery? We are plainly told in verse 6 that this new revelation is that the Gentiles "should be joint heirs, and a joint Body and joint partakers of (His) promise in Christ Jesus by the glad tidings" (N. Tr.). The Gentiles are made joint heirs with the Jews, not in Christ's earthly kingdom, but in that far greater inheritance described in Ephesians 1 which includes both things in Heaven and things on earth. And more, the Gentile believers are formed with Jewish believers into a joint Body of which Christ is the Head in Heaven.
From the midst of a world of apostate Jews and godless Gentiles, God calls out a great company of quickened souls, redeemed by blood, and forgiven according to the riches of His grace; and not only calls them out of a ruined world but unites them in one Body with Christ their Head in Heaven. They are not of the world from which Christ has been rejected, even as He is not of the world (John 17: 16), but they belong to Heaven where Christ is seated, their risen and exalted Head. Moreover they will be associated with Christ in His glorious inheritance when He will have dominion over the whole created universe of God, whether they be things in Heaven or things on earth.
Such then is this great mystery, in other ages not made known unto the sons of men, but now revealed unto His holy apostles and prophets by the Spirit, and ministered to us through the apostle Paul. For of this great truth, as the apostle tells us, he was made a minister (v. 7). It is not that it was not revealed to the other apostlesPaul tells us that it was but to him was committed the special service of ministering this truth to the saints. Hence only in the epistles of Paul do we find any unfolding of the mystery.
We read in Colossians 1: 18, that Christ "is the Head of the Body, the Church," and again in 1 Corinthians 12: 12, 13, that "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. For 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." From these Scriptures it is plain that all believers are formed into one Body by the Holy Spirit on earth with one Head in Heaven. We have seen that men were introduced by baptism with water into the Christian profession which forms the House of God on earth. It is clear, however, that no baptism by water can bring people into the Body of Christ. This can only be effected by the baptism of the Holy Spirit.
During the time of Christ's absence, Jewish and Gentile believers have been formed into one Body, by the Holy Spirit, in order that Christ characteristically may be reproduced in His Bodythat all that He did in perfection in His body when herepastoring, teaching, preaching and blessingmay be continued in His spiritual Body now that He is gone. This baptism of the Holy Ghost took place in connection with Jewish believers at Pentecost (see Acts 1: 5; Acts 2: 1-4); and in reference to Gentile believers at the call of Cornelius and his friends (Acts 10: 44; Acts 11: 15-17). The baptism of the Spirit involves the setting aside of all that is after the flesh. Natural distinctions, such as Jew or Gentile, and social positions, such as bond or free, have no place in the one Body. We cannot think of ourselves as Jews or Gentiles, or according to any other fleshly distinction, for "by one Spirit are we all baptized into one Body." All forming the one Body have been "made to drink of one Spirit." We enjoy the same blessings and privileges, for this enjoyment springs from one sourcethe Holy Spirit.
excerpts from: http://www.biblecentre.org/topics02ff/topics_hs_church_short_papers.htm#8.%20The%20Church%20as%20the%20Body%20of%20Christ
