soul seem accounted for in regard to others, but Paul does not merely contemplate the triumph of the spirit, he says

of himself `Christ shall be magnified in my BODY'.

From one point of view `the body' is entirely repudiated. Writing to the Colossians Paul said :

`In Whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of

the flesh, in the circumcision of Christ' (Col. 2:11 R.V.).

The Greek texts that are considered most authoritative omit the words found in the Authorized Version `the sins

of'; it is not `sin' that is in question so much as the `flesh', and the influence of the flesh as manifested by the `body'.

What that influence means can be understood best in the light of all that spiritual circumcision portends.

This `body of flesh' which is here `put off' is further indicated in Colossians 3:5, `mortify therefore your

members which are upon the earth', a counsel which is followed by a list of fleshly defilement and evil. Again in

Colossians 3:9 when we read `ye have put off the old man with his deeds', the `body of the flesh' is in view.

From these passages it might be inferred that `the body' must be repudiated as an instrument of righteousness,

that though it must needs be suffered, it should be `neglected' in fact, and all our spiritual activities, prayers and

watchfulness, be concentrated upon the spirit and the mind.

The very fact that we were tempted to use the word `neglect' in this context reveals a weakness in the argument,

for at the very close of the selfsame chapter that records the repudiation of the flesh, the apostle warns against the

`neglecting of the body' (Col. 2:23) as a mode or means of fuller consecration! Have the members of the body been

yielded in the past as servants of uncleanness and iniquity? They can be yielded just as surely as servants of

righteousness and holiness (Rom. 6:19). The body of itself is neutral, neither moral nor immoral, it is but an

instrument, and all depends upon the power that is in charge of its activities. The same epistle that reveals the

depravity of human nature, says that it is `reasonable service' on the part of the believer to `present' his body as a

living sacrifice, `acceptable unto God' (Rom. 12:1). The mortal body can be `quickened', the life lived `in the flesh'

can be sanctified. This new relationship, this exchange of masters, is very fully indicated in 1 Corinthians 6:19,20:

`ye are not your own, for ye are bought with a price: therefore glorify God in your body'. There is no authority for

the added words `and in your spirit which are God's'. It is not a change in the composition of the body that makes

the difference, it is a change of masters. The following inscription of 200-199 B.C. will illuminate this passage :

`Date. Apollo the Pythian BOUGHT from Sosibus of Amphissa, for freedom, a female slave whose name is

Nicaea, by race a Roman WITH A PRICE of minae and a half of silver ... '.

Here we have the words `bought with a price', and not only so, but where the translator reads `slave', the Greek

has soma `body'. The `body' has changed masters by the process of emancipation by redemption, and in a society

that was served by slaves, and where many a slave entertained the hope of one day purchasing his freedom, Paul's

words would need no explanation. Whoever was thus `bought with a price' could and should glorify the new master

in his `body'.

So, earlier in the chapter, the apostle said `the body is ... for the Lord; and the Lord for the body' (1 Cor. 6:13).

In 1 Corinthians 9 the apostle brings the `body' into the atmosphere of race, prize and crown (1 Cor. 9:24-27),

and by the analogy of the contending athlete, who with the prize in view exercised self discipline, he said :

`I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I

myself should be a castaway' (1 Cor. 9:27).

The `preaching' here is that of the `herald' of the Greek contests; the becoming a `castaway' is the condition of

becoming `disqualified' in respect of the crown.

The first epistle to the Corinthians gives the negative side, `I keep under my body'; Philippians gives the positive,

`Christ shall be magnified in my body', and both epistles have a race-course and a prize in the background. It

therefore needs both sides of the argument to state the truth. The body is made up of separate members.

`It is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into

hell' (Matt. 5:29).