Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things'

(Rom. 15:27). `The natural man (psuchikos) ... but he that is spiritual (pneumatikos)' (1 Cor. 2:14,15). `It is sown a

natural body, it is raised a spiritual body' (1 Cor. 15:44). It is evident from this usage that `spiritual blessings' are

supernatural blessings, far above such things as `basket and store'. Blessings for our pilgrimage are comparable

with the guarantee to Israel while journeying to Canaan, that the manna should not fail them nor should their shoes

wax old, but these pilgrim mercies are not included in `every blessing that is spiritual', that is to confound the manna

of the wilderness, with the old corn of the land (Josh. 5:11,12).

A confirmation of this peculiar nature of `every spiritual blessing' is found in the added clause `in heavenly

places'. This is the sphere in which they are bestowed and to be enjoyed. In an orderly exposition we should now

proceed to expound what these words mean, and should also be obliged to go on and consider the bearing of

Ephesians 1:4, `before the foundation of the world' has upon that unique character. These considerations, however,

in this Analysis must be deferred and dealt with in their place, and the reader will find them dealt with under the

heading HEAVENLY PLACES2 and FOUNDATION OF THE WORLD8. Suffice it for the moment to conclude that the

blessings of Ephesians 1:3 are unique both in their character, spiritual, their sphere, in heavenly places, and their

inception, before the foundation of the world.

The Greek word soma which is translated `body' in the New Testament occurs 147 times, and is translated

`body' in all passages except two where it is rendered `slave' (Rev. 18:13) and `bodily' (2 Cor. 10:10). In the

majority of cases soma refers to the actual physical body (Matt. 5:29; 26:12), in some cases it refers to the spiritual

body that shall be given in resurrection (1 Cor. 15:35,37,44). With these aspects of the term we are not immediately

concerned. The word `body', however, is used in 1 Corinthians, Ephesians and Colossians of a believing company

or church, and to these references we now turn. The references in 1 Corinthians to the body as a company or church

are found in chapters 10 to 12. This company are made one body by baptism.

`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' (1 Cor. 12:13).

During the same dispensation and referring to the same baptism, the same apostle wrote of the same company:

`For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there

is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's,

then are ye Abraham's seed, and heirs according to the promise' (Gal. 3:27-29).

The one body therefore of 1 Corinthians 12 is a realization of the promise made to Abraham, and must not be

confused with that which had at that time never been revealed. We must not attempt an exposition of 1 Corinthians

12 without referring to 1 Corinthians 10, for to do so will be fatal to a true understanding:

`Moreover, brethren, I would not that ye 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; and did all eat the same

spiritual meat; and did all drink the same spiritual drink' (1 Cor. 10:1-4).

1 Corinthians 12 not only opens with desire that the reader should not be ignorant, there is the similar emphasis

on the word `same', `The same spiritual meat'; `The same spiritual drink' (1 Cor. 10:3,4). `The same spirit'; `The

same Lord'; `The same God'; `The same spirit' (1 Cor. 12:4,5,6,8,9). To refuse to compare these passages and be

guided by this comparison is to set aside the principle of interpretation already laid down in Chapter 2:12. Not only

are these repetitions of the desire that the Corinthians should not be ignorant, and the stress upon `the same', but

there is also the emphasis upon eating and drinking:

`They did all eat the same spiritual meat: and did all drink the same spiritual drink'.

`Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?' (1 Cor. 10:18).

`Ye cannot drink the cup of the Lord, and the cup of devils' (1 Cor. 10:21).