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Featured 1 Cor. 6:15 defines the nature of the TRUE body of Christ

Discussion in 'General Baptist Discussions' started by The Biblicist, Oct 31, 2016.

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  1. Iconoclast

    Iconoclast Well-Known Member
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    Anyone interested can see several men who say the same thing, much clearer than I did, but the same thing over and over;
    http://www.studylight.org/commentary/hebrews/12-22.html

    and here is John Owen;
    "Zion Isaiah , First, the place of God's habitation, where He dwells forever: Psalm 9:11; 76:2. Second, it is the seat of the throne, reign and kingdom of Christ: Psalm 2:6; Isaiah 24:23. Third, it is the object of Divine promises innumerable: Psalm 125:1; 128:5 , of Christ Himself: Isaiah 59:20. Fourth, thence did the Gospel proceed and the law of Christ come forth: Isaiah 40:9 , Micah 4:2. Fifth, it was the object of God's especial love, and the place of the birth of His elect: Psalm 87:2 , 5. Sixth, the joy of the whole earth: Psalm 48:2. Seventh, salvation and all blessings came forth out of Zion: Psalm 14:7; 110:2; 128:5. Now these things were not spoken of nor accomplished towards that Mount Zion which was in Jerusalem absolutely, but only as it was typical of believers under the Gospel; so the meaning of the apostle Isaiah , that by the Gospel believers do come to that state wherein they have an interest in and a right to all the blessed and glorious things that are spoken in the Scriptures concerning and to Zion. All the privileges ascribed, all the promises made to it, are theirs. Zion is the place of God's especial gracious residence, of the throne of Christ in His reign, the object of all promises. This is the first privilege of believers under the Gospel. They come to Mount Zion, they are interested in the promises of God recorded in the Scriptures made to Zion; in all the love and care of God expressed towards it, in all the spiritual glories assigned to it. The things spoken of it were never accomplished in the earthly Zion, but only typically; spiritually, and in their reality, they belong to believers under the new testament" (John Owen).

    The contrasts between Sinai and Sion were very marked. The former was located in one of the dreariest and driest places on earth, a "howling desert"; the other was situated in the midst of that land which flowed with milk and honey. The one was ugly, barren, forbidding; the other was "beautiful for situation, the joy of the whole earth." Sinai was enveloped in "blackness and darkness," while Sion signified "sunny" or "shone upon." God came down on Sinai for only a brief moment, but He dwells in Sion "forever." On the former He appeared in terrible majesty; in the other He is manifested in grace and blessing. At Sinai the typical mediator trembled and quaked; on Sion Christ is crowned with glory and honor.

    "But ye are come to Mount Sion." By this, then, we understand, First, that in being brought to Christ, the believer comes to the antitypical, the spiritual, Sion. Second, more specifically, we understand by this expression that believers are come to the Throne of Grace. Just as, originally, the historical Sion was a menace to Israel, so while we were under the curse of the law God's throne was one of judgment. But, just as David (the "Beloved") secured Sion for Israel and it became the place of blessing, where God abode in grace, so as the result of Christ's work the Throne of Heaven has become the Throne of Grace, He being Himself seated thereon. Third, in its wider scope, it signifies that believers have a right or title to all the good and glorious things spoken of and to Sion in the O.T.

    "And unto the City of the living God, the heavenly Jerusalem," by which we understand Heaven itself, of which the earthly Jerusalem—the seat and center of the worship of God—was the emblem. From earliest times the saints were taught by the Holy Spirit to contemplate the future blessedness of the righteous under the image of a splendid "City," reared on permanent foundations. Of Abraham it is declared, "He looked for a city which hath foundation, whose Builder and Maker is God" ( Hebrews 11:10). The force of that statement is best perceived in the light of the previous verse: "By faith he sojourned in the land of promise, as in a strange country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise." Abraham was given to realize that Canaan was but a figure of his everlasting heritage, and therefore did he look forward to (verse 10), "seek" (verse 14), and "desire a better Country, that Isaiah , a heavenly" (verse 14). The eternal Abode of the blessed is there called both a "City" and a "Country."

    Many are the allusions to this "City" in the Psalm and the Prophets: we single out a few of the more prominent ones. "There is a river (The Spirit), the streams (His graces) whereof shall make glad the city of God, the holy place of the tabernacles of the Most High" ( Psalm 46:4). "Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness" ( Psalm 48:1). "Glorious things are spoken of thee, O city of God" ( Psalm 87:3). "He led them forth by the right way, that they might go to a city of habitation" ( Psalm 107:7). "We have a strong city; salvation will God appoint for walls and bulwarks" ( Isaiah 26:1). It is to be noted that in several passages the "City" is mentioned with particular reference to "Zion," for we can only have access to God via the Throne of Grace: John 14:6.

    The "City of the living God" intimates the nearness of the saints to God, for Jerusalem was adjacent to Zion—their homes and dwellings were near to His. This figure of the "city" is also found in "Ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God" ( Ephesians 2:19)—see too Revelation 3:12. It is designated "the heavenly Jerusalem" in contrast from the earthly, the "Jerusalem which is above is free, which is the mother of us all" ( Galatians 4:26). It is referred to again in Hebrews 13:14. A "city" is a place of permanent residence, in contrast from the moving tent of the wilderness. In Bible times a "city" was a place of safety, being surrounded by strong and high walls; so in Heaven we shall be eternally secure from sin and Satan, death and every enemy. A city is well stocked with provisions: so in Heaven nothing is lacking which is good and blessed.

    "But ye are come unto . . . the City of the living God, the heavenly Jerusalem." "The apostle herein prefers the privileges of the Gospel not only above what the people were made partakers of at Sinai in the wilderness, but also above all that they afterwards enjoyed in Jerusalem in the land of Canaan. In the glory and privileges of that city the Hebrews greatly boasted. But the apostle casts that city in the state wherein it then was, into the same condition with Mount Sinai in Arabia, that Isaiah , under bondage, as indeed it then was ( Galatians 4:25); and he opposeth thereunto that ‘Jerusalem which is above,' that Isaiah , this heavenly Jerusalem. This the second privilege of the Gospel-state, wherein all the remaining promises of the O.T. are transferred and made over to believers: whatever is spoken of the city of God or of Jerusalem that is spiritual, that contains in it the love or favor of God, it is all made theirs; faith can lay a claim to it all.

    "Believers are so ‘come' to this city, as to be inhabitants, free denizens, possessors of it, to whom all the fights, privileges, and immunities of it do belong; and what is spoken of it in the Scripture is a ground of faith to them, and a spring of consolation. For they may with consolation make application of what is so spoken to themselves in every condition. A ‘city' is the only place of rest, peace, safety and honor, among men in this world: to all these in the spiritual sense we are brought by the Gospel. Whilst men are under the law they are at Sinai—in a wilderness where is none of these things; the souls of sinners can find no place of rest or safety under the law. But we have all these things by the Gospel: rest in Christ, peace with God, order in the communion of faith, safety in Divine protection, and honor in our relation to God in Christ" (John Owen).
     
    #81 Iconoclast, Nov 4, 2016
  2. Aaron

    Aaron Member
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    :Roflmao
     
    #82 Aaron, Nov 4, 2016
  3. The Biblicist

    The Biblicist Well-Known Member
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    The problem here, is that we cannot properly interpret this passage in a Post-biblical multi-denominational context and that is precisely what you and your commentators are doing. It must be interpreted within the New Testament context. In the New Testament context, the norm is that when a person was saved they were immediately baptized into a congregation of like faith and order. There were no other denominational options. Forsaking that assembly was paramount to forsaking your profession of salvation as profession of salvation was made in the act of baptism being brought into such an assembly as a member. The historical contextual "we...us...you...ye" of the New Testament are Christians in congregations of like faith and order. Hence, for all practical purposes in the New Testament context to be a Christian was to be a member of such congregations and all who refused to be a member of such a congregation or forsook assembly was paramount to forsaking Christ altogether. When they came to the assembly they had come to Christ, redemption and all that entailed the Christian life of faith. The assembly was the public "house of God" where God met them in public worship, where angels and all of heaven was in attendance as 1 Cor. 11:10 and Eph. 3:10 explicitly state angels were in attendance. Now with this understanding we approach the book of Hebrews.

    The Hebrew Christians, were such as I described, members of such congregations and that is plain to see in Hebrews 10:25 and Hebrews 13:7-17. The contextual problem is they were under heavy persecution for their Christian faith and were thinking of returning to Judaism. To utterly forsake the assembling of themselves together was one and the same as apostasy from the faith (Heb. 10:25).

    In Hebrews 12:18-26 what Paul is contrasting are the two options they were struggling between. To return to Judaism as manifested in forsaking the assembling of themselves (Heb. 10:25) was returning to the public Jewish assembly for worship which Paul characterized in its very origin of public worship around Mount Sinai and the origin of the Old Covenant. In the Jewish asssembly at Mount Sinai they had come into the presence of God also, and angels,but under condemnation and wrath of the law that demands sinlessness or wrath. However, in direct contrast, having come into the New Testament assembly, which represented their salvation origin through professing and baptism, they had come into the presence of God under grace, and under the blessings of God, their names had been written in heaven and they were on their way to eventually inheriting the kingdom on earth at His coming.

    In both cases, whether at Mount Sinai and the Jewish assembly or Mount Zion and the Christian Assembly, neither were in heaven, but both had come into the presence of heaven, but the assembly of the latter came into the presence of heavenly wrath while the latter came into the presence of a gracious God and New Covenant blessings.

    Both "had come" into the presence of God, angels and heaven, but neither left earth to do so. Paul is merely contrasting their ultimate choice of identifying with public worship under the New versus under the Old Covenant. This whole passage has its contextual origin back with Hebrews 10:18 where the transition between salvation to service begins and the theme of acceptable service continues to the end of the book. They are encouraged not to forsake the assemblying in Hebrews 10 which forsaking was the manifest repudiation of the New Covenant. They are provided examples of continuning in faithfulness in Heb. 11. Paul uses the Olympic stadium and the games in Hebrews 12:4 with a cheering crowd of those saints in Heb. 11 now in heaven and cheering them on in their race. They are not in heaven, but on earth running this race while the crowd cheering them on ARE IN HEAVEN. Christ is not on earth but in heaven but neverthless he is given as their ultimate example to encourage them to continue running their race of faithfulness (not salvation).

    Hebrews. 12:5-13 provides God's motivation to keep them running the race of FAITHFULNESS by discipline. Hebrews 14-19 provide two negative examples of firstborn, one who sold his birthright for a mess of pottage,while the other one attempted to serve God under law and both failed of the grace of God.

    In Hebrews 12:20-25 they have already come to mount zion when they came to Christ in faith, manifested in their profession and membership in the assembly on earth. Forsaking that assembly on earth would be paramount to what they were considering - forsaking God, forsaking heaven, forsaking Christ, selling out their birthright and hope of inheritance in the kingdom to come. So in chapter 13 he encourages them to continue in their faithful assemblying under their elders.
     
    #83 The Biblicist, Nov 4, 2016
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  4. The Biblicist

    The Biblicist Well-Known Member
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    Your argument here is wrong as it is a HALF truth. Your problem is that they (those assembled at Mount Sinai) were STILL ON EARTH but nevertheless "had come" (same tense same verb you expound below) before God and angels. They came into the presence of God and angels but STILL ON EARTH as a Jewish assembly. The writer uses the same PERFECT TENSE and so your argument below that this verb is only used for believers is false and your argument is worthless.

    The fact they could not "touch" the mount (couldn't cross the border lines) does not deny in any way they actually came into the presence of God in so much they pleaded with Moses that God no longer speak to them but speak through Moses. They were assembled ON EARTH at this Mount IN GOD'S PRESENCE and the very same verb and tense in verse 18 is the very same verb and tense in verse 22. So your whole argument falls flat as that verb is used for those who were condemned under Law and fell and the wilderness. The only similarity (with regard to you argument that verb is used only of the people of God) is that both assemblies contained PROFESSING PEOPLE of God.
     
    #84 The Biblicist, Nov 4, 2016
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  5. The Biblicist

    The Biblicist Well-Known Member
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    Thank you for proving my point! Yes, they are NOW citizens of heaven BUT STILL ON EARTH, just as those in Hebrews 12:22 were STILL ON EARTH but their names were written in heaven, just as Jesus told his apostles in his earthly ministry when they were STILL ON EARTH that their names were written in heaven

    Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. - Lk. 10:20
     
    #85 The Biblicist, Nov 4, 2016
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  6. The Biblicist

    The Biblicist Well-Known Member
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    No problem, as they assemble now with God in the house of God on earth as Eph. 3:10 and 1 Cor. 11:10 clearly state.
    Spurgeon is wrong and OBVIOUSLY wrong as this is impossible because Paul uses the PERFECT TENSE verb not future tense. It is impossible because those being addressed were at that time ON EARTH not in heaven thus assembled as Spurgeon says it was "all the saints" after the second coming. I love Spurgeon but his view is repudiated by both the grammar and the context.

    Those "written in heaven" are not in heaven any more than those who had come to Mount Sinai were in heaven but neverthless when they assembled heaven was present and therefore were in the presence of all heaven, God and angels assembled.
     
    #86 The Biblicist, Nov 4, 2016
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  7. The Biblicist

    The Biblicist Well-Known Member
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    Of course you are free to believe as you choose but you are not free to choose your own facts and the facts of the context and grammar repudiate your belief. My exposition on 1 Cor. 6:15 repudiates your view of the body of Christ. Scripture NEVER uses the terms "universal" or "invisible" as descriptives of the church or any of its synonyms. The scriptures NEVER uses a single metaphor that conveys universality or invisibility. The Greek term ekklesia has NO HISTORY of meaning or usage right up to the New Testament of anything other than the following uses (1) corporael and visible assembly (2) concrete sense; (3) The singular use; (4) The plural use (5) The abstract institutional use. Every use in the New Testament fits these five categories and this is obvious as out of the 115 times it is found, nobody argues it is found 97 times within these five categories and that leaves 18 uses where it is found in the singular with the definite article and all 18 cases fit the abstract institutional use without a hitch of difficulty.

    Your problem is that you have bought into Reformed Roman Catholic church salvation, as no one can be saved and be outside your church and have failed to distinguish between salvation and the church, or the kingdom of God and the church.
     
    #87 The Biblicist, Nov 4, 2016
  8. The Biblicist

    The Biblicist Well-Known Member
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    Iconoclast, you are running to every other text in the Bible because you won't deal forthrightly with the evidence placed before you in the OP. If you want to open a thread concerning Hebrews 12;22-27 I would be delighted to debate you in a great more detail than I have on this thread concerning that text and context.

    The fact remains that the very nature of the body of Christ found in the book of First Corinthians is inclusive of PHYSICAL VISIBLE HUMAN BODIES and therefore cannot possibly defined as a SPIRITUAL STATE in Christ as your theory demands it must. The Biblical body of Christ is a visible assembly of human bodies who have professed to be regenerate in spirit. You cannot rationally argue that such PHYSICAL BODIES are restricted to only born again people because you argue that such a PHYSICAL CONSISTENCY contains false professors. Hence, your theory is completely repudiated by the fact that paul's "body of Christ" is indeed PHYSICAL and VISIBLE assembly of human bodies that may contain false professors.

    Membership into the family or kingdom of God is a SPIRITUAL transition seen only by God. However, membership into the metaphorical body of Christ - the ekklesia is a VISIBLE transaction by profession of faith and water baptism as an assembly of PHYSICAL BODIES - that is the body of Christ Paul teaches in 1 Corinthians.
     
    #88 The Biblicist, Nov 4, 2016
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  9. The Biblicist

    The Biblicist Well-Known Member
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    I repost the original OP because no one has yet attempted to deal with it forthrightly, directly but have run from it as fast as they can attempting to PIT other scriptures against its plain and obvious conclusions.

    In order for your invisible universal church theory to be vindicated you must prove that the "body of Christ" is not inseparable from PHYSICAL HUMAN BODIES as its members. You must prove that it is entirely a SPIRITUAL STATE or spiritual union with Christ.

    This text completely repudiates that theory altogether.
     
    #89 The Biblicist, Nov 4, 2016
  10. Iconoclast

    Iconoclast Well-Known Member
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    On the contrary....your verses have been addressed head on and you do not like the results.
    All theologians somehow missed your point of view as they look at the texts.Owen, Spurgeon, Murray, Henry,...all somehow missed seeing what you and a few men think they "see"....
    IT is you who deny the spiritual reality that the NT . speaks of,as it speaks of local physical assemblies, yes....but also that we are part of that which is unseen.....
     
    #90 Iconoclast, Nov 4, 2016
  11. percho

    percho Well-Known Member
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    Are the dead in Christ. say of 1 Thes 4:16 still a part of church and or the church?
     
    #91 percho, Nov 4, 2016
  12. The Biblicist

    The Biblicist Well-Known Member
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    Here is the extent of your "head on" attempt:

    However...it is not "just the physical body" that assembles...as our quickened spirit has been made alive by regeneration and new birth. - Iconoclast

    Nobody ever denied your assertion that spirits occupied those bodies. What was denied was that this body of Christ is a SPIRITUAL STATE which is INVISIBLE or UNIVERSAL. The fact that it IS an assembly of physical bodies denies it is an INVISIBLE or UNIVERSAL spiritual assembly. Let me say it again, the fact that it IS an assembly of PHYSICAL BODIES denies it is either INVISIBLE or UNIVERSAL body of Christ - thus repudiating your whole UIC theory with one blow.

    So much for your "head on" attempt!
     
    #92 The Biblicist, Nov 4, 2016
  13. Iconoclast

    Iconoclast Well-Known Member
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    Not quite .....I will answer in an hour or so
    ....lol
     
    #93 Iconoclast, Nov 4, 2016
  14. The Biblicist

    The Biblicist Well-Known Member
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    Take your time because I won't be looking at it until morning.
     
    #94 The Biblicist, Nov 4, 2016
  15. The Biblicist

    The Biblicist Well-Known Member
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    Found a little more time tonight.

    There is no honest way out for you.

    For example, let’s say you argue that the “members of Christ” consist of only physical bodies of born again people, I deny that, but for the sake of argument, fine, let’s say you are right. Still that denies this is an INVISIBLE and/or UNIVERSAL membership, and since the body of Christ consists of its members (1 Cor. 12:27) then it cannot be any more invisible than physical bodies or any more universal than physical bodies.

    Suppose you argue in addition to the above, that the emphasis is on the born again spirit not the physical bodies of the saints in the context. Of course that is not true, as anyone reading the context can easily see it is not true. However, for the sake of argument, fine, lets say you are right, that still does not deny VISIBLE LOCALIZED bodies compose the membership of this body and therefore that body cannot be either INVISIBLE or UNIVERSAL or simply a spiritual state.

    Suppose you concede that this text refers to the VISIBLE LOCAL BODY at Corinth. You then have conceded that the metaphorical phrase “the body of Christ” may refer to a local congregational body which is no doubt visible and local and is an assembly of all physical bodies that are members by local congregational standards of membership. Moreover, this is first mention of this body in the book of Corinthians, and therefore you must show clear and conclusive evidence that any other kind of body is ever mentioned in this book.

    For example, the body in 1 Cor. 12:12-26 is abstract teaching that is not applied in concrete form until verse 27 to “ye” NOT “WE”!!!! The body in 1 Cor. 12:12-26 is such a body that “ALL” of its members sorrow when “ONE” members sorrow and “ALL” rejoice when “ONE” rejoices. That is impossible for an INVISIBLE and UNIVERSAL body – it can’t be done because that requires KNOWLEGE by “all” members of EACH member in the body. That is ONLY possible in a visible local congregation such as at Corinth.
     
    #95 The Biblicist, Nov 4, 2016
  16. TCassidy

    TCassidy Late-Administator Emeritus
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    Okay, clean it up. It is fine to disagree. It is not fine to be disagreeable.

    No more accusations of "you can't be honest" or "you can't deal with it" or other non-responsive responses.

    We discuss the issues, not the personalities. :)
     
    #96 TCassidy, Nov 4, 2016
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  17. The Biblicist

    The Biblicist Well-Known Member
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    Since I am the only one presently posting anything I suppose your post is directed at me? I went back through my last few posts and I can't find those words.
     
    #97 The Biblicist, Nov 4, 2016
  18. TCassidy

    TCassidy Late-Administator Emeritus
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    It is directed toward everyone posting in the thread, but primarily to the two most prolific posters.
     
    #98 TCassidy, Nov 4, 2016
  19. Iconoclast

    Iconoclast Well-Known Member
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    .
    That remains to be seen...

    Not at all...but I will look again
    Where do I suggest or use the word universal, except for the assembly that gathers on the last day?

    The term invisible .....has much more to it....You say it is never used of the church.....

    12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

    13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

    14 In whom we have redemption through his blood, even the forgiveness of sins:

    15 Who is the image of the invisible God, the firstborn of every creature:

    16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
    ...
    The word is used mostly of God Himself...but here it simply speaks of things on earth, or in heaven that are not visible at this time.

    B.....neither one of us can see angelic beings and yet they are here.
    What of departed saints.....like those John described?
    9 And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:

    10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

    11 And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.

    The word,,,,,invisible is not used....but do you doubt that John was able to see them?

    So...if I mention the Hebrews 12 saints, which we do not see right now, they are not "visible" saints to us here on earth, does that mean they do not exist? of course not!

    Of course that is not your main concern, but I will just say that you say things that are not as sound as you try and suggest....
    I do not want to get hung up on this for now... I want to address you main concerns

    Once again I believe in the local assembly on earth....

    I tell you once again that I do not.....you can argue this, but not with me as I do not believe what you are describing.
    If the church is described as the body of Christ......can anyone be saved...outside of Christ?

    The Church in it's fullness on the last day;
    25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

    26 That he might sanctify and cleanse it with the washing of water by the word,

    27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.


    and have failed to distinguish between salvation and the church, or the kingdom of God and the church.
     
    #99 Iconoclast, Nov 4, 2016
  20. Iconoclast

    Iconoclast Well-Known Member
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    Ok, good!
    I know you believe this at this time. Sorry to let you down, but I do not feel trapped at all that I would need a way out....I am glad you are passionate about the word of God, I do think you get a bit over-excited.
    Your responses suggesting a being less than honest on my part or some of the other things are a bit much...but listen...I am okay with it in the sense that I know you are sincere and you are attempting to articulate your position biblically.
    I do think however that your misunderstanding some of what i offer you by my words, links or verses is fueling the extra....emotion.....it is okay...I can take it, lol

    I deny that also..
    ,
    Let me provide some clarity on this in reference to the OP-

    1]God's saves sinners...body , soul , and spirit....here on earth-

    2]These saved sinners assemble here on earth in local assemblies with the ordinances,and appointed Nt structure intact as you posit.....I agree[except for john's baptism}....but overall i agree with these saved sinners being accepted into membership by the local assembly as professed and baptized believers

    3] Now.....some believers existed before the cross. From genesis to the cross.....

    4] their physical bodies are in the grave....their spirits are in heaven...

    5]Some NT . saints.....let us say those who were described in 1 Cor...have all left their physical bodies

    6]their physical bodies are also in the grave....their spirits are in heaven also

    7] regardless if there is an intermediate body or not, let's leave that out of the discussion....for now...

    Let me ask you for some clarification....these saved spirits awaiting full final bodies , they are in heaven now.....
    IN your view

    ARE THEY PART OF THE ONE BODY THAT WILL ASSEMBLE ON THE LAST DAY?

    ARE THEY IN SEPARATE COMPARTMENTS....LIKE THE ASSEMBLY FROM CORNITH, THE SECOND BAPTIST CHURCH OF CORNITH?

    THE CONGREGATION OF JEWS FROM EZRA'S ASSEMBLY? WHO ASSEMBLED AT THAT "PLACE OF MEETING"??

    OR.....DO THEY BLEND TOGETHER ASSEMBLED IN CHRIST ETERNALLY???

    Suppose....as we worship assembled locally on earth while in our physical body, that our worship and prayer ascend and join in with the disembodied spirits who worship along with the angelic beings ???
    Is that okay?
    or is our worship confined to a building, when God himself dwells in us?

    No one denies a physical assembly on earth...the BODY is VISIBLE
    ............................................................................the spirit is invisible to the natural eye, but visible to God
    So you have a visible local assembly of persons.....some of whom might be unsaved.....God knows as He sees the heart which to us is invisible;

    12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

    13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

    Now...the word invisible is not used...but it is being described as that which only God can see[in red]
    see pt2;
     
    #100 Iconoclast, Nov 4, 2016
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