Breaking Down Barriers in the Body of Christ
The concept of "breaking down barriers in the body of Christ" refers to the theological understanding that in Christ, divisions among people are overcome, fostering unity within the community of believers. This idea is deeply rooted in Pauline epistles, which frequently employ the metaphor of the church as the "body of Christ" [2, 4, 7].
Paul articulates this principle in Galatians, stating, "For in Christ Jesus, neither circumcision nor uncircumcision has any strength, but faith working through love" [1]. This verse highlights that external markers of identity or religious practice, which historically created significant divisions, are rendered irrelevant for salvation and standing before God. Instead, what matters is an active faith expressed through love [1]. This foundational truth dismantles the barrier between Jew and Gentile, a primary source of conflict in the early church.
The metaphor of the church as the body of Christ is extensively developed in 1 Corinthians and Romans. Matthew Henry explains that the apostle Paul uses this analogy to remind gifted individuals in the Corinthian church of their duty, comparing the church to a human body where "one body may have many members, and that the many members of the same body make but one body" [2]. This "Christ mystical," as divines often refer to it, signifies Christ and his church forming a single body, with Christ as the head and believers as members [2]. Adam Clarke further elaborates on this, noting that just as members in a human body are mutually subservient and necessary for the whole, so too are the different members of the mystical body of Christ. Each member, with their unique gifts and graces, contributes to the "beauty, proportion, strength, and perfection of the whole," with no one being useless or unnecessary [4].
John Chrysostom, in his Homilies on 1 & 2 Corinthians, extends this imagery to the Eucharist, explaining that those who partake of the body of Christ become "one body." He likens this to bread made of many grains becoming one loaf, where the individual grains are no longer distinct but united. Similarly, believers are conjoined with each other and with Christ, partaking of the "very same" spiritual nourishment [3]. This shared participation in Christ through the Eucharist reinforces the idea of a unified body, transcending individual differences [3].
The reconciliation achieved through Christ is not only between individuals but also "unto God" [6]. John Gill, commenting on Ephesians 2:16, explains that Christ's abrogation of the ceremonial law served to reconcile both Jews and Gentiles to God. The ceremonial law, which had created a "long score" against the Jews and separated them from Gentiles, was fulfilled by Christ, thereby removing this barrier and allowing for a unified reconciliation [6]. This act of reconciliation is deeply rooted in Christ's physical incarnation and death. The "body of his flesh" was the means through which his "reconciling sufferings" took place, as noted in Colossians 1:22 [5]. His death in a body like ours was essential for atoning for fallen humanity, demonstrating that Christ took on "our true and entire manhood" to achieve this reconciliation [5].
The unity within the body of Christ does not imply uniformity but rather a diversity of gifts and functions, all contributing to the common good. The foundation of this unified body is Jesus Christ himself, described as the "chief corner-stone" [8]. All faithful ministers and believers build their hopes upon this foundation, recognizing that "other foundation can no man lay besides what is laid—even Jesus Christ" [8]. This doctrine of Christ's mediation is central to Christianity, forming the bedrock upon which the church's unity is established [8].
Sources
- Galatians “Galatians 5:6 (LITV) — For in Christ Jesus, neither circumcision nor uncircumcision has any strength, but faith working through love.”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 12:12: The apostle here makes out the truth of what was above asserted, and puts the gifted men among the Corinthians in mind of their duty, by comparing the church of Christ to a human body. I. By telling us that one body may have many members, and that the many members of the same body make but one body (Co1 12:12): As the body is one, and hath many members, and all members of that one body, being many, are one body, so also is Christ; that is, Christ mystical, as divines commonly speak. Christ and his church making one body, as head and members, this body is m”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: Body of Christ. And what do they become who partake of it? The Body of Christ: not many bodies, but one body. For as the bread consisting of many grains is made one, so that the grains no where appear; they exist indeed, but their difference is not seen by reason of their conjunction; so are we conjoined both with each other and with Christ: there not being one body for thee, and another for thy neighbor to be nourished by, but the very same for all. Wherefore also he adds, “For we all partake of the one bread.” Now if we are all nourished of the”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 12:27: Now ye are the body of Christ - The apostle, having finished his apologue, comes to his application. As the members in the human body, so the different members of the mystical body of Christ. All are intended by him to have the same relation to each other; to be mutually subservient to each other; to mourn for and rejoice with each other. He has also made each necessary to the beauty, proportion, strength, and perfection of the whole. Not one is useless; not one unnecessary. Paul, Apollos, Kephas, etc., with all their variety of gifts and graces, are for the”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:22: In the body of his flesh--the element in which His reconciling sufferings had place. Compare Col 1:24, "afflictions of Christ in my flesh" (Pe1 2:24). Angels who have not a "body of flesh" are not in any way our reconciling mediators, as your false teachers assert, but He, the Lord of angels, who has taken our flesh, that in it He might atone for our fallen manhood. through death--rather as Greek, "through His death" (which could only take place in a body like ours, of flesh, Heb 2:14). This implies He took on Him our true and entire manhood. Fle”
- Ephesians (Baptist/Reformed) “John Gill on Ephesians 2:16: And that he might reconcile both unto God,.... This is another end of the abrogation of the ceremonial law: the Jews had run up a long score against the ceremonial law, as well as against the moral law; and Christ by fulfilling it for them, and thereby abrogating it, reconciled them; and the Gentiles could not be reconciled together with them, without the abrogation of it: and this reconciliation of them is made to God, who was the person offended; and who yet first set on foot a reconciliation, in which his glory is greatly concerned; and reconciliation with other”
- Romans (Protestant academic) “Tyndale House on Romans 12:4: 12:4-5 so it is with Christ’s body: The parallel between the human body and the church—the body of Christ—is also found in 1 Cor 12. This metaphor provides an effective picture of unity and diversity in the church (cp. Livy, History 2.32; Epictetus, Discourses 2.10.4–5).”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 3:11: Here the apostle informs us what foundation he had laid at the bottom of all his labours among them - even Jesus Christ, the chief corner-stone, Eph 2:20. Upon this foundation all the faithful ministers of Christ build. Upon this rock all the Christians found their hopes. Those that build their hopes of heaven on any other foundation build upon the sand. Other foundation can no man lay besides what is laid - even Jesus Christ. Note, The doctrine of our Saviour and his mediation is the principal doctrine of Christianity. It lies at the bottom, and is the fou”