One Bread - Unity in the Body
Albert Barnes writes in his commentary on I Cor. 10: 17:
"There is evident allusion here to the fact that the loaf or cake was composed of many separate grains of wheat, or portions of flour united in one; or, that as one loaf was broken and partaken by all, it was implied that they were all one. We are all one society; united as one, and for the same object. Our partaking of the same bread is an emblem of the fact that we are one."
This makes me think of E pluribus unum which in Latin means"Out of many, one" or "One out of many."
Just as in the marital union, where two become one, so too the union of believers with each other results in each believer having become united to Christ by partaking of him, by partaking of him as the bread of God, by partaking of him as the burnt sacrifice, by partaking of his flesh and body, as we have seen. By their union with Christ they come to be in union with all other believers; Just as the birth of a child brings that child into union with the whole family. Believers do not lose their individuality in becoming one with Christ and other believers, but they also become incorporated into the group and have a group identity. For this union Christ prayed, addressing the Father in these words:
"That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me." (John 17: 21 kjv)
Here we see what it means to be in union with God and with other believers. It is for a person to be "in God" and "in Christ" and for God and Christ to be "in" the believer. Think of a cup that is in water. The water is in the cup and the cup is in the water. I also can say to my wife "you are in my heart" and my wife may say "you are in my heart."
This oneness in its fundamentals is already a reality, as we will see. Yet, in some respects it is not yet a reality, for that must wait till the saints are resurrected and glorified, when they are perfected and completely made into the image and likeness of both God the Father and Jesus Christ our Lord.
Let us now notice some other texts that speak of the union in diversity among believers. Wrote Paul:
"12 For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. 13 For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit. 14 For in fact the body is not one member but many." (I Cor. 12: 12-14 nkjv)
Not only are believers one with each other but they are also dependent upon one another. So Paul elsewhere said: "For none of us lives to himself, and none of us dies to himself" (Rom. 14: 7). The "us" of this text will be applicable to every member of the body of Christ or family of God. But, it is also true to a great degree that no one human being lives a completely isolated life, a hermit extraordinaire. There is a title of a book or wise saying that says "it takes a village" meaning that the individual is dependent on the larger social community, a human being a social animal. So, every believer needs other believers. The Christian life is not intended to be lived in a vacuum, in isolation from people. But, the church also needs the individuals.
So, how does the text above indicate how one becomes a member of the body of Christ, or become part of that one bread? We have already seen where it is by partaking of the body of Christ, an act of faith whereby the heart, soul, and mind receives the truth about the sacrifice of Christ and it becomes the believer's constant medication. The body of Christ is received by the mind, not by the mouth. But, the above text adds some additional observations on how this is effected. It is because, as believers, they are "baptized into" that "one body" and because they have "all been made to drink into one Spirit." The words "baptized into" (or "immersed into," or "placed into") denotes this incorporation into Christ, of which water baptism is the symbol or visible representation. They are placed within Christ when they first believe and receive Christ. That happens invisibly within the heart, mind, soul, and spirit but it is pictorially seen in the rite of baptism. When did the believer "drink" into one Spirit? Was it not when he by faith embraced the gospel and received its truth in the "inward parts"? (See Psa. 51: 6) This occurs before the rite of baptism is performed. So too with incorporation into Christ and becoming a member of his body and of the one bread.
All believers become attached to Christ and other believers by partaking of Christ when by faith they receive the good news about Christ and the story of redemption.
"For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another." (Rom. 12: 4-5 nkjv)
Again, a connection with the Son of God, with the incarnate Christ, also entails having a connection with every other person who is united to Christ. It is sad how the present divisions within the body of Christ (sects, denominations, "heresies", etc.) hinder this communion and fellowship. However, we should all as believers try to not be so disagreeable with other believers who we may believe have errors, even serious errors. We are told in the scriptures that the "servant of the Lord must not strive" (becoming quarrelsome) but to be rather "gentle unto all men," and dialogging with other believers with gentility and meekness. (II Tim.2: 24) Further, Paul exhorts all believers to "salute every saint in Christ Jesus." (Phil. 4: 21) We should have a warm spirit towards all who profess to love Christ and believe in his word.
The Process of Making Bread & The Story of Christ
The "shewbread" that was one of the items in the holy place in the Temple was also unleavened bread, special or holy bread. There was also a golden bowl with a remnant of the manna that fell from the sky to feed the Israelites in the desert. It was a reminder or memorial of the manna bread which came down out of the sky each day (except for the Sabbath day) to feed the chosen people as they journey through the desert wilderness, that "dry and thirsty land." The Hebrew word for "shewbread" means "bread of the face" or "bread of presence." It was called such because the bread in the Temple was placed before the Lord's presence in the Holy of Holies. Both the manna and the shewbread were types of the incarnate body of Christ.
There are steps in the making of a loaf of pure bread. These steps can be seen in the life and death and resurrection of Christ, the one who is called "the true bread," that is, the antitypical bread.
First, there must be wheat (or some other grain like barley) growing and ripe, ready for harvest. Second, there is the cutting down of the wheat by a sickle. Third, the wheat must be beaten or crushed (this separates the wheat from the chaff). This also includes what is called winnowing. After the wheat has been thus separated, it is crushed by grinding it (as in a mill or by hand on a stone or in a vessel). This step makes the wheat into a powder. (See Matt. 21: 44 - "grind him to powder") In this step the wheat is beaten and bruised, pulverized as it were. ("His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire" - Matt. 3: 12; See also Numb. 11: 8 -"ground it in a hand mill or crushed it in a mortar") Fourth, the powder is made into a lump by the addition of water into it. In forming this single unit of dough there is often used a rolling pin. This also involves folding and stretching the dough, or what is called "kneading" it. We might say this is where the dough bread is beaten and bruised. Fifth, there is then the baking of the loaf of bread in an oven. Sixth, the bread is ready to be eaten. Finally, the bread must be sliced or otherwise divided so that it can be eaten by several people.
The fulfillment of this in the life of Christ is seen first in that he was born and became a healthy stalk of wheat (So Jesus, in allusion to this said "except a kernel of wheat fall into the ground and dies, it remains only single seed. But if it dies, it produces many seeds" John 12: 24) He was that kernel of wheat that was "cut down" by the scythe of death (as the prophet said "Messiah shall be cut off" - Dan. 9: 27; "he was cut off out of the land of the living" - Isa. 53: 8). Further, he was born in Bethlehem which means "house of bread."
Next, his body experienced, in connection with his death, being beaten and bruised, including the time leading up to his Crucifixion and to the crucifixion itself. This was in fulfillment of the words of the prophet who wrote:
"But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed." (Isa. 53: 5)
“Awake, O sword, against My Shepherd, Against the Man who is My Companion,” Says the Lord of hosts. “Strike the Shepherd, And the sheep will be scattered; Then I will turn My hand against the little ones." (Zech. 13: 7 nkjv; See also Matt. 26: 31, Mark 14: 27)
Jesus took bread, “and when He had given thanks, He broke it and said, ‘Take, eat; this is My body which is broken for you; do this in remembrance of Me’” (1 Corinthians 11:24, NKJV).
Christ' body was "broken" but not his bones.
"Of course, there is a sense in which Jesus’ body was “broken”: in the violence of His death, His body was wounded and bruised, and His flesh and skin were torn. Yet Scripture is careful to say that none of Jesus’ bones were broken (John 19:33–36). As the true Passover lamb, His bones had to remain unbroken (see Exodus 12:46 and Numbers 9:12)." (From "Got Questions" see here)
In the making of the dough bread the wheat is beaten, smitten, and roughly handled. But, the bread is smitten immediately before it is eaten. The Jewish priests in the Passover ritual would smite the cracker like unleavened bread in his hand with the fist of his other hand. In this we see a picture of Christ being struck or "smitten" as the prophet Zechariah predicted.
The "sufferings of Christ" (I Peter 4: 13) in his body, his being wounded, bruised, and beaten is typified in both the crushing of the wheat and the kneading of dough but also in the "breaking" of the baked bread for consumption by the participants in the supper. This is where we see Christ "ground to powder" by his body being crushed by those corporeal sufferings. In the protoevangelium God said that the seed of the serpent would "bruise" the heel of the woman's "seed." Further, the sufferings of Christ was the "oven" and becomes the final step in making bread for eating. Calvary was also the oven where the body of Christ became the antitypical "burnt sacrifice." In Malachi 4:1 we read: "The day of God's judgment will be like a burning oven, and those who are evil will be burned up." Certainly this judgment was experienced by Christ on behalf of every believer. Jeremiah said "Our skin is hot as an oven, Because of the fever of famine." (Lam. 5: 10 nkjv) So too may it be said of the skin and body of Christ in his bodily sufferings. We see this in the Garden of Gethsemane where Christ prayed. The Gospel record says: "And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground." (Luke 22: 44 nkjv)
Every born again child of God is also, like Christ, likened to harvested wheat in the parable of the wheat and the tares. (Matt. 13: 24-30) They became children by having been born again by believing the word that was preached (seed of the word received into their hearts) as the parable illustrated. The Psalmist long ago spoke in a similar vein, saying:"Those who sow in tears Shall reap in joy. He who continually goes forth weeping, Bearing seed for sowing, Shall doubtless come again with rejoicing, Bringing his sheaves with him." (Psa. 126: 5-6 nkjv)
These are sheaves of wheat (or similar grain) that are harvested and gathered. This is the first step towards making bread (besides sowing the seed that produced the grain). The grain must be harvested, cut down, and put together as one in bundles. So we read in the old testament: "Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches, and put them in one vessel, and make thee bread thereof..." (Eze. 4: 9 kjv) Next, the grain must be beaten, of which we read that "bread flour must be ground" (Isa. 28: 28 nkjv). After the wheat is separated from the chaff, following harvesting, it must be made into powder, where it all becomes one. No longer is each stem of wheat alone, but becomes part of the greater lump, or loaf. Following this the lump is ready for baking. Each piece of wheat becomes incorporated into the one loaf.
In this we see the unity of all believers with each other illustrated. The family of God is a singular unit, as is the body of Christ. Yes, it is composed of parts, each individual believer being a "member," but it is also one. This oneness is a result of each believer being united to Christ by faith, by "partaking" of Christ "the one true bread." Of every believer it is said - "For we are made partakers of Christ" (Heb. 3: 14 kjv). How did they partake of Christ the one bread? It was by receiving the good news, the word of God. How do we eat the bread, i.e. eat the flesh and drink the blood of Christ? It is by meditating upon it and receiving the truth in regard to it in our innermost parts.
Oneness in Diversity
"For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit." (I Cor. 12: 12-13 nkjv)
The body is one but it has parts. Each part has its ordained place in the body. Every part works together for the good of the whole body, for the good of the other parts. There is both diversity and unity in the body of Christ. This to some degree reflects God's own unity in trinity. The sameness consists in the common experiences of the members of this one body and one bread. Notice the uses of the word "all" in the above text. All the members have been placed into Christ and drank into one Spirit. They were all initiated into the body, or made partakers of Christ, in the same way. This is why we read of the "common faith" (Titus 1: 4) and of the "common salvation" (Jude 1: 3). Paul also wrote:
"Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all." (Eph. 4: 3-6 nkjv)
Thus we have not only a common faith and common salvation but a common hope, a common baptism, a common God and Father, a common experience. These commonalities are the essence of "the bond" that ties them together. Each have been born of the Spirit and have a common ancestry and familial ties. Of this bond we also read these words of the same apostle:
"And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God." (Col. 2: 19 kjv)
By "by joints and bands" is meant the things that binds believers together, that holds them together. They are "knit together" by the common things mentioned already. One old song sung by Christians reflect this truth. It is titled "Blessed Be The Tie That Binds." Here are the first four verses of that hymn:
1. Blessed be the tie that binds Our hearts in Christian love; The fellowship of kindred minds Is like that to that above.
2. Before our Father's throne We pour our ardent prayers; Our fears, our hopes, our aims are one Our comforts and our cares.
3. We share each other's woes, Our mutual burdens bear; And often for each other flows The sympathizing tear.
4. When we asunder part, It gives us inward pain; But we shall still be joined in heart, And hope to meet again.
Some other verses on our subject that need to be mentioned are these:
"And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful." (Col. 3: 15 nkjv)
"There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus." (Gal. 3: 28 nkjv)
"For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity." (Eph. 2: 4-16 nkjv)
"But now God has set the members, each one of them, in the body just as He pleased. And if they were all one member, where would the body be? But now indeed there are many members, yet one body." (I Cor. 12: 18-20 nkjv)
"with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." (Rom. 15: 6 kjv)
"But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin." (I John 1: 7 nkjv)
The Greek word for "fellowship" is koinōnia and denotes joint partnership or participation. They have communion one with another because of their common union with Christ the true bread.
Said the great English preacher Charles Spurgeon:
"Union lies at the basis of communion. We must be one with Christ in heart, and soul, and life, baptized into His death, quickened by His life, and so brought to be members of His body, one with the whole church of which He is the Head. We cannot have communion with Christ until we are in union with Him, and we cannot have communion with the church till we are in vital union with it." (COMMUNION WITH CHRIST AND HIS PEOPLE" sermon number 3295"
"I am sure that all Christians have fellowship together in their thoughts. In the essentials of the Gospel we think alike, in our thoughts of God, of Christ, of sin, of holiness, we keep step, in our intense desire to promote the kingdom of our Lord we are as one. All spiritual life is one. The thoughts raised by the Spirit of God in the soul of men are never contrary to each other. I say not that the thoughts of all professors agree, but I do assert that the minds of the truly regenerate in all sects, and in all ages, are in harmony with each other—a harmony which often excites delighted surprise in those who perceive it."
Amen! Spurgeon also said:
"When I have put all these modes of Christian communion together, no one of them is so sure, so strong, so deep, as communion in receiving the same Christ as our Savior, and trusting in the same blood for cleansing unto eternal life. Here on the table you have the tokens of the broadest and fullest communion. This is a kind of communion which you and I cannot choose or reject, if we are in Christ, it is and must be ours. Certain brethren restrict their communion in the outward ordinance, and they think they have good reasons for doing so, but I am unable to see the force of their reasoning, because I joyfully observe that these brethren commune with other believers in prayer, and praise, hearing of the Word and other ways, the fact is that the matter of real communion is very largely beyond human control, and is to the spiritual body what the circulation of the blood is to the natural body—a necessary process not dependent upon volition."
"In perusing a deeply spiritual book of devotion, you have been charmed and benefited, and yet upon looking at the title page, it may be you have found that the author belonged to the Church of Rome. What then? Why, then it has happened that the inner life has broken all barriers, and your spirits have communed. For my own part, in reading certain precious works, I have loathed their Romanism, and yet I have had close fellowship with their writers in weeping over sin, in adoring at the foot of the cross, and in rejoicing in the glorious enthronement of our Lord."
Those are my sentiments too.
"Behold, how good and how pleasant it is for brethren to dwell together in unity!"
(Psalm 133: 1 kjv)
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