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In this chapter we need to see something further concerning the Body. Ephesians 4:4 says, “One Body and one Spirit.” Although this word is short and simple, it includes the whole Body life. The Body is one, and the Spirit also is one. The Body and Spirit cannot be separated. The Body can be likened to our physical body, and the Spirit is like the life in our physical body. If there were no life in our body, it would not be a body but a corpse. The Body, which is the church, cannot be separated from the Spirit. Where the Body is, there the Spirit must be also; and the Spirit must be one with the Body. If you have the Body, then you also have the Spirit. But if you do not have the Spirit, the Body is dead. The Body, the church, is not a matter of religion, teaching, theology, practice, serving God, or working for Christ. On the contrary, the Body is a matter of the Spirit. Because the Spirit is one, the Body cannot be more than one.
In Ephesians 4:4-6 Paul lists seven ones: one Body, one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father. The apostle Paul listed the Body as the first item of the seven. If I were to compose such a list, however, I would put these items in a good theological order. I would begin with the one God and then mention one Lord, one Spirit, one faith, one baptism, one Body, and one hope. When I read this chapter of Ephesians many years ago, I was troubled by the fact that Paul put the Body first and God last. I wondered why Paul mentioned one hope before one Lord. To me, Paul’s order was backwards. However, I have become accustomed to Paul’s order. As related to the Body, Paul spoke separately concerning the three of the Godhead. After the one Spirit, he does not mention the one Lord, but the one hope. Then after the one Lord he does not speak of the one God, but of the one faith and the one baptism. In this chapter we can cover only the matter of the one Body and the one Spirit. Paul put the Body first because Paul’s word here is altogether concerned with the Body.
The subject of this section is the keeping of the oneness of the Spirit. Ephesians 4:3 says, “Being diligent to keep the oneness of the Spirit in the uniting bond of peace.” Being diligent indicates that we should be desperate to keep the oneness. This oneness is not the oneness of doctrine or the oneness of theology; it is the oneness of the Spirit. The oneness of the Spirit is just the Spirit Himself. Thus, to keep the oneness of the Spirit is to keep the Spirit. If you are not in the Spirit, you are not in the oneness. If you are in anything other than the Spirit, you are in a division. The Spirit is the oneness. For this reason, the oneness is called the oneness of the Spirit. If you are in the Spirit, you are in the oneness. But if you are outside the Spirit, you are not in oneness but in division. You may not realize how serious this is. To be in a division, all that is necessary is to get out of the Spirit. When you are out of the Spirit, you are no longer in oneness. And as long as you are not in oneness, you are in division, for whatever is not oneness is division. Although there are many divisions, there is the unique oneness, and the unique oneness is the Spirit.
As long as you are not in the Body with the Spirit, you are in a division; and as long as you are outside the Spirit, you are outside the oneness. Whatever we think, say, and do in the Lord’s recovery must be in the Spirit. If you are not in the Spirit, you cannot say that you are in the Body. The Body is one with the Spirit, and the Spirit is the reality of the Body. If you are not in the Spirit, you are not in the oneness but in division. Everyone in the Lord’s recovery needs a clear vision that the recovery is basically and fundamentally the recovery of the oneness of the Body.
The history of Christianity is a history of divisions. What a shame the divisions in Christianity are to the Lord! In Christianity there is division upon division. Christians are known for the fact that they are easily divided. Consider how many Christian divisions there are in the city of Cleveland. On just one street there may be a number of divisions. On one corner there may be the Church of Christ, and on another, the Assembly of God. How easy it is for Christians to be divided! It seems that anyone can start something and call it a church. What lawlessness!
This is Babel, the source of Babylon. Today the whole of Christianity is a great Babel, which means confusion. Some Christians are arguing that we should not say that they are in Babylon. But they need to see that as long as they are a division, they are Babylonian. Division denotes confusion, and confusion is the basic characteristic of Babel. As long as you are in division, you are in confusion. As long as you are in confusion, you are Babel. Every denomination is Babylonian, and every division is part of Babel. The Catholic Church, the Protestant denominations, and all the independent groups are in a condition of confusion. All are Babylonian.
In a spiritual sense, division is fornication. Fornication is a lawless act. It is according to God’s ordination for a woman to have a husband, but she must take a husband within the bounds of God’s ordination. Anything other than God’s ordination is fornication, lawlessness. Fornication produces confusion. The church, the wife, must have one husband, and that husband is Christ. But for the church to be divided indicates that the church has more than one husband. You may ask who is the husband other than Christ. If you look at today’s Christianity, you will see that every group has a different husband with a different name. When those in the Lutheran denomination call themselves Lutherans, they indicate that they are married to Luther. Luther was a servant of God, but no church should be of Luther. When the Corinthians were saying, “I am of Paul, and I of Apollos, and I of Cephas, and I of Christ,” Paul said, “Is Christ divided? Was Paul crucified for you? Or were you baptized into the name of Paul?” (1 Cor. 1:12-13). Paul seemed to be saying, “You are not of me. Christ is the unique Husband. All of you are of Christ.” In 2 Corinthians 11:2 Paul even used the word husband: “I betrothed you to one husband to present you as a pure virgin to Christ.” Any person, thing, or matter other than Christ that becomes the basis of a Christian group is another husband. To have such a husband is to commit fornication. How many husbands there are today in Christianity!
Sometimes people have argued with me and said, “Brother Lee, denominational names are not important. They are simply a matter of convenience and do not mean anything.” I replied, “If the names do not mean anything, why don’t you get rid of them? You say the name means nothing, yet you still bear the name Luther. You are Mrs. Smith, but you wear a name tag that says Mrs. Jones. If you are Mrs. Smith, why do you go by another name? If, as you say, this means nothing and is just a convenience, then drop it. If you keep the title Mrs. Jones, it must mean that Mr. Jones is your illegal husband. How ridiculous for you to say that you have never met Mr. Jones and that you simply use his name as a convenience!”
Throughout the years I have done a great deal of traveling. I do not care to talk to those sitting next to me on the airplane because they often ask me questions that are difficult to answer. In talking to people they usually find out that I am a Christian. Then the question is asked about what kind of Christian I am. I find this an insult. Many times I have said, “I am simply a Christian. Please don’t ask me what kind of Christian I am, for there is only one kind of Christian. If I were to say that I am the moon, would you ask what kind of moon I am? This would be foolish. There is just one moon. Please don’t ask me what kind of moon I am.” Sometimes people do not believe that I am simply a Christian. They insist that I must be a certain kind of Christian. Sometimes I am very strong with them and say, “If you can’t believe me, it means that you are absolutely wrong. I cannot lie to you. I simply am what I am. I am just a Christian.”
More than twenty years ago I met an American missionary at a retreat center in the Philippines. He proudly told me that he was a member of the Church of the Nazarene. Until then, I knew nothing of this denomination. The name, the Church of the Nazarene, sounds abnormal. It is confusion.
The Babylonian spirit may still be in our blood. The Lord’s recovery is mainly to bring us back to the genuine oneness, to the unique Husband, to the one Body, and to the one Spirit. If we lose this oneness, we are no longer in the Lord’s recovery. Rather, we are repeating the history of Christianity, which is a history of divisions.
Many Christians do not care about this matter of division. They say, “The Lord is not narrow. God is omnipresent. Why are you so narrow?” If we know the Bible, we shall see that with respect to division God is more than narrow. He will not permit any husband other than Christ. Read Deuteronomy 12, 14, 15, and 16 and see how narrow our God is. He told His people that they had no right to worship Him in the place of their choosing. Rather, they had to go to the unique place that He had designated for the worship of God. In this matter, God was narrow.
Those in the charismatic movement talk about the Body, but they do not care about divisions. As long as we are not in the oneness, we are not in the Body. Instead, we are in a division. This is a serious matter.
Most of those who came into the Lord’s recovery before 1970 are clear regarding the unique oneness. However, those who have come into the recovery after 1970 may not be clear about this. During the first seven years of the Lord’s recovery in this country, we spoke again and again about the unique oneness and about the unique ground of the church. But even those who are clear about the oneness of the church may find that the vision is fading. At times, the vision may even vanish. Thus, the vision of the unique ground of oneness needs to be restored.
The Body is one. Some Christians may argue with us and say, “You say that the Body is one. But the Body is divided. How can you be the unique Body?” We do not say that we are the unique Body. But we are the recovered Body. At least, we are the recovered part of the Body.
Consider the illustration of the children of Israel in the Old Testament. In Deuteronomy 12, 14, 15, and 16 the Lord charged them again and again to worship Him at the unique center, which preserved the oneness of God’s people. Eventually, many were captured, and some were taken to Assyria, others to Egypt, and the rest to Babylon. Thus, they were captured and divided. To be divided means to be captured. Today nearly all Christians have been captured—some to the Presbyterian denomination, some to the Baptist denomination, and a great many to the Catholic Church. When the children of Israel were dispersed and scattered, their oneness was lost. After seventy years, God commanded them to return to Jerusalem. But according to history, only a small remnant returned under the leadership of Ezra, Zerubbabel, and Nehemiah. They were a group of recovered Israelites. After the return from Babylon, there were four groups: one in Assyria, one in Egypt, one in Babylon, and one in the Holy Land. Apparently, each group was a division. But although the groups in Egypt, Assyria, and Babylon were divisions, the group of the recovered ones in Jerusalem was not a division. Yes, they were a group, but they were not a division. Rather, they were the recovered Israel. Likewise, we in the Lord’s recovery are the recovered Body.
Let us also consider the situation of the nation of Israel today. The nation of Israel is recognized as a nation by the United Nations. But there are more Jews in New York City than in the nation of Israel. But are they the nation of Israel? Certainly not. Those who returned to the land of their fathers are the nation of Israel. The Jews in New York City may say, “You in the nation of Israel are Jews, and we are Jews also. Furthermore, we in New York outnumber you in Israel. Why then do you call yourself the nation of Israel? Are we not the nation of Israel too?” No, they are not. The Jews in Israel should say to the Jews in New York, “You are certainly part of the nation of Israel. Please come back to the land of our fathers. Do not stay in New York.” We see by this illustration that it is absolutely correct for those who have returned to Palestine to call themselves the nation of Israel, for they are the nation of Israel. But the Jews in New York City are not in the position to be the nation of Israel. Although they are Jews by blood, by position they are Americans, not Israelis.
When those in the denominations have inquired of me regarding the church, I have said, “If we are not the church of Christ, then what are we? Give us a name.” When they claimed that they also were the church, I replied, “Since you are also the church, you need to drop your denominational labels, such as Presbyterian and Baptist.” They said that they were not able to do this. To this I answered, “As long as you cannot drop your labels, you are not the church but a division, a denomination. This is confusion.”
If the Jews living in New York would claim to be part of the nation of Israel, I would tell them to go back to Jerusalem. But they may say, “I love Israel, but I still want to live in New York City so that I can make more money. I may live in New York, but I give money to support the nation of Israel.” No matter how much money they give, still they are not the nation of Israel. The nation of Israel is the nation of Israel. As long as they are in the land with the proper government, they are the nation of Israel. The number of people is not the determining factor.
Let us also use the illustration of the Smith family. Suppose there are twenty-eight members in the Smith family, but most are scattered all over the country and just three remain at home. Are these three not the Smith family? Certainly they are. Those members of the Smith family living in Hawaii may say, “Does not the Smith family also include us? You three are not the only members of the Smith family.” Yes, the Smith family does include those in Hawaii, but they need to return home to be with the other members of the family. As long as they are in Hawaii, they are away from the family. If those members of the Smith family living at home are not the Smith family, then what are they? In like manner, we are the church. If we are not the church, then what are we? Yes, the church in Cleveland should include all the real Christians in Cleveland, but the majority of genuine Christians will not come back home. Rather, they prefer to stay in their divisions, and only a small number have returned. Those who have returned are the church in Cleveland. For them to take a name would be a mark of division. They should not call themselves anything other than the church in Cleveland.
We have seen that the Body is one. Does this mean that the church in Cleveland is one Body, that the church in New York is another, and that the church in Anaheim is still another? If this were so, then there would be many local bodies. All the local churches are one Body. The church is not only locally one but also universally one. All the local churches are one Body. We have seen that as long as we are in a division or outside the oneness, we are not in the Body. Now we must see that the Body is one both locally and universally. In the city of Cleveland there is just one Body, and in the entire universe there is still just one Body. If we truly intend to practice the Body life, we need to see that locally we are the Body and that universally we also are the Body.
Today there is an erroneous teaching that every local church is independent. When I was young, I was greatly influenced by this concept, and I even taught it myself. I told others that every local church was independent. But if we go back to the Bible, we shall not find such a thing in the New Testament. Ephesians 4:4 speaks of one Body. Does this one Body refer simply to the local church at Ephesus? According to the best manuscripts, the Epistle to the Ephesians was not expressly addressed to the Ephesians. Rather, it was a universal Epistle addressed to all believers. No matter how many local churches there are, there cannot be more than one Body on earth. How could Christ, the Head, have more than one Body? A head with two bodies is a monstrosity. Universally, there is just one Body. Since the Body is one, how can one shoulder say to the other that it is independent? None of the members of the Body can claim to be independent. It would be foolish to ask whether the ears are dependent or independent. Nevertheless, today Christians are talking about this kind of thing. As Paul told the Corinthians, Christ is not divided. Since Christ is not divided, the Body must be one.
In the New Testament the apostles considered all the local churches the same. In 1 Corinthians 4:17 Paul speaks of the way he taught “everywhere in every church.” There is not a verse that indicates that the apostle Paul taught differently in the various churches. In 1 Corinthians 7:17 he says, “So I direct in all the churches,” and in 11:16 he says, “We do not have such a custom of being so, neither the churches of God.” In Colossians 4:16 Paul says, “When this letter is read among you, cause that it be read in the church of the Laodiceans also, and that you also read the one from Laodicea.” In these verses we see that the teaching of the apostles was the same in all the churches. Thus, Paul encouraged the churches to follow each other (1 Thes. 2:14).
As we all know, in Revelation 2 and 3 there are the seven epistles to the seven churches. Although various differences are seen in these seven churches, these differences are all on the negative side. On the positive side the churches are all the same. This is the reason that the seven epistles were not sent to each church separately and respectively; rather, all seven were sent to each of the seven churches. Moreover, at the end of each of the seven epistles there is the following word: “He who has an ear, let him hear what the Spirit says to the churches” (2:7). Whatever was written to the church in Ephesus, for example, was a word that the Spirit was speaking to all the churches. This is a strong proof that all the local churches must be the same.
In Revelation 1:20 we see that the seven churches are seven golden lampstands. If all seven lampstands were standing in front of you, you could not discern one from another. All the seven would lose their separate identity. Therefore, at the end of Revelation we have the New Jerusalem with the wall on the four sides (21:18). Each side of the wall is built with the same material—jasper. Thus, the four sides have the same appearance. If we consider all these things, we shall be convinced that all the local churches must be the same. But this does not mean that we should be organized. On the contrary, we must oppose organization. Nevertheless, all the churches, as part of the unique Body on earth, must be one in spirit, in life, and in testimony.
According to the New Testament, there are no high churches or low churches. Instead, all the churches are on the same level. Some who argue that the church in Jerusalem was higher than the others use as proof the fact that a conference was held there. The conference was held in Jerusalem because the apostles who had the ministry to build the churches were there. But this does not mean that the church in Jerusalem was higher than the other churches. There was a difference, but the difference was not with respect to the church but with respect to the ministry of the apostles. Because the church in Jerusalem was not higher than the other churches, it would have been absolutely wrong for any brother who went out of Jerusalem representing Jerusalem to control other churches. No church should control another church, and no brother should exercise control over the churches.
All the churches need to have fellowship with one another. They should open to one another and receive help from one another. Any church that is not open to all the other churches is not healthy. Suppose the church in Cleveland is not open to the other churches but is afraid that the other churches might interfere with its affairs. Cleveland then would be on the alert and would be careful not to be touched by the other churches. This attitude is wrong. In a recent meeting with the elders I encouraged them to visit other churches. I strongly told them that when they visit the churches, they should not remain on the porch but get into the inner circle of the church. If the churches do not bring the visiting elders into the inner circle, the elders should go back home.
This means that nothing should be kept secret. In the local churches there should be no secrecy. The shoulder keeps nothing secret from the other members of the body. If the shoulder keeps a secret, there must be a cancer there. Every part of the body must be completely open to all the other parts. Then it will be possible for the blood to circulate freely, and the body will be healthy.
When some hear this, they may say, “If we are so open to the other elders, they will invade us.” Whoever holds this concept is himself an invader. This concept must be dropped. No human hand is needed to protect the glory in the temple. It is the Lord who causes the glory to come and to depart.
In the Lord’s recovery today we need to have a mutual trust. We all must believe one another. You must believe me, and I must believe you. If one of the churches is cautious about the other churches, that church is abnormal and unhealthy.
In the past I was greatly influenced by the Brethren. Every one among them was an expert at being cautious. The Brethren were afraid that someone would desire to be a pope. Some of the brothers who feared that others might become a pope might have been the ones most ambitious to become a pope. We all need to receive mercy to drop this concept of a pope, a concept that may cause us to be sectarian, even in the Lord’s recovery. There is no need to be concerned about someone becoming a pope. Instead, let us take care of our spirit and be concerned with how much we release our spirit.
There is just one Body in the entire universe. All the churches must be one Body. But I do not mean that they should be organized to be one Body. If the church in Cleveland is afraid of being touched by the church in New York, I would wonder what kind of church there is in Cleveland. It would certainly be abnormal. If I am afraid that the person sitting next to me will steal my watch, I must have some kind of problem. I encourage you all to be at peace and to open your church to the other churches. Do not keep the church in your pocket as a pocket version of the church. The church is of Christ, of God, and of the saints (Rom. 16:16; 1 Cor. 11:16; 14:33). It is not a church of you or me. Nevertheless, some desire to turn the church into a pocket church. In the past I saw this a number of times. In every instance those who tried this failed, for the saints would not agree with such a thing. Every saint desires to be in a church that is an open church, a church that is of God, of Christ, and of the saints. Every local church must be open.
Do not keep the church in secret. Rather, keep it open and welcome all the saints who visit you. When they visit you, bring them into the inner chamber. It is not sufficient even to bring them into the living room; you must also bring them into the secret chamber. I can boast for the brothers in Anaheim that nothing there is kept secret. If you come to Anaheim, you will find that everything from the skin to the innermost being of the church is open to you. Nothing is in our pocket.
I am familiar with the diseases in the Body. I know the damage caused by the hidden germs. For this reason, I have been burdened to pass on this healing word to the Body. Not only the elders but also all the young ones should be clear that the Lord’s recovery is to bring us back to one Body and one Spirit. We do not have organization or division; and we do not have confusion, control, or a pocket version of the church. All the churches must be open, and all must be one Body. But there is no organization, no confusion, and no control. Rather, there is one Body. Moreover, no one should keep the church in his pocket. On the contrary, everything must be public, everything must be for the saints, everything must be in the Spirit, and everything must be for the one Body. Remember, the Lord’s recovery is to bring us back to the one Body with the one Spirit.
