Tyndale Open Bible Dictionary

BODY OF CHRIST

Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically.

The Physical Body of Jesus Christ

The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Spirit through the virgin Mary (Mt 1:20); the one thus born, humanly speaking, as a descendant of David (Rom 1:3), was also to be called the Son of God (Lk 1:35). The apostle John emphasized that the body of Christ was really human physically, not something gaseous or ethereal (1 Jn 4:2-3) as some persons in John’s day were already beginning to argue. God “became flesh and dwelt among us” (Jn 1:14; cf. Is 53:1-4). Jesus’ earthly body possessed ordinary human characteristics and limitations. That is, as a real human being, Jesus Christ experienced sorrow (Jn 11:35; Heb 5:7-8), weariness (Jn 4:6), thirst (19:28), and pain (vv 1-3).

When Jesus gave up his spirit, his physical body died on the cross (Jn 19:30, 33). The NT proclaims that he bore the sins of the world in his body on the cross (1 Pt 2:24; 1 Jn 2:2; cf. Is 53:5-6). His death is described as a perfect sacrifice for sinners (Heb 9:12-14, 26-28), a sacrifice of his body that makes believers in him holy and righteous (2 Cor 5:21; Heb 10:10).

Christ’s physical body was prepared in the normal way for burial (Mt 27:59; Mk 15:46; Lk 23:53, 56; 24:1; Jn 19:39-40) and placed in the rock tomb of Joseph of Arimathea (Mt 27:57-60; Jn 19:41). On the third day the body of Christ experienced a real physical resurrection, as he had predicted (Jn 2:19-22). He was seen in his physical resurrection body (Mt 28:9; Lk 24:31, 36; Jn 20:10-19, 26). He was heard, touched, and held onto (Mt 28:9; Lk 24:39; Jn 20:17; 1 Jn 1:1). He offered his body, scarred by his crucifixion, to be touched (Lk 24:39; Jn 20:17). The fact that he ate shows that his resurrection body was a physical one (Lk 24:42-43). In addition, Christ’s body was “glorified,” that is, it was not restricted as ordinary bodies are: he entered and left rooms in a remarkable way (Lk 24:31, 36; Jn 20:19, 26). Christ’s bodily resurrection is said in Scripture to guarantee that believers in Christ will experience resurrection of their own bodies (1 Cor 15:20-23, 50-57; Phil 3:20-21).

The Body of Christ in the Lord’s Supper

At the last supper (Mt 26:26-29; Mk 14:22-25; Lk 22:15-20; 1 Cor 11:23-26), which accompanied the Passover supper, Jesus held up a loaf of bread and said, “This is my body”; then he picked up a cup of wine and said, “This is my blood of the covenant” (Mt 26:26, 28). Jesus meant that the bread symbolized his body, which would be broken when he was beaten at his trial and pierced at his crucifixion (Lk 23:33; Jn 19:1-2). The apostle Paul said that Christ, our paschal lamb, was sacrificed for us (1 Cor 5:7), meaning that the Passover lamb in the OT was an object lesson pointing to “the Lamb of God, who takes away the sin of the world!” (Jn 1:29).

For Christians, the body of Christ is viewed symbolically as a broken body (Mt 8:17; 1 Pt 2:24; cf. Is 53:4-5) in the breaking of the bread at the Lord’s Supper. The cup is a sign of his blood poured out, viewed as the central factor in God’s covenant of grace with his people. Jesus referred to “the new covenant in my blood” (Lk 22:20). The whole ceremony of the Lord’s Supper was also to be a memorial (1 Cor 11:25-26). In the ceremony believers are reminded that Christ died for sinners, that is, for the forgiveness of their sins (Mt 26:28). They are also reminded that they are participating in the body of Christ in that they are united with him (Rom 6:1-11; 1 Cor 10:16; Gal 2:20; Phil 3:10).

The Body of Christ, the People of God

The phrase “body of Christ” is also used as a metaphor for the whole church, a unity of believers connected with and dependent on Christ. God’s people are thus said to be members of Christ’s “mystical body” (1 Cor 12:27), in fellowship with Christ and spiritually nourished by him (Eph 5:25, 29). A number of other metaphors are also used for the whole people of God, such as the vine (Ps 80:8), temple of God (1 Cor 3:16-17), building (1 Pt 2:5), chosen people (v 9), and family of God (Eph 3:15). Such metaphors amplify the interrelatedness, communion, and dependence of the “body of Christ” upon the living God.

The term “body of Christ” was often used by Paul to remind a local church that it was a vital part of the larger body. Paul said to the church at Rome, “For as in one body we have many members, and all the members do not have the same function, so we, though many, are one body in Christ, and individually members one of another” (Rom 12:4-5, rsv). Paul taught the Corinthian Christians that they, individually and collectively, were part of the body of Christ (1 Cor 12:27). They and Paul were all baptized by one Spirit into that one body (Eph 5:30).

In a number of passages written by Paul, the church is called the “body” and Christ the “head” (Col 1:18). Christ has been made “head over all things for the church,” which “is his body” (Eph 1:22-23). The body grows by “holding fast to the Head” (Col 2:19). As head of the body, Christ is its Savior (Eph 5:23). The head/body metaphor stresses the organic dependence of the church on Christ and his lordship over the church. The church finds its self-understanding in terms of its Head. The relationship is organic in that the life flows from, and is sustained by, the Head. The relationship is immediate, direct, and complete. Apart from Christ, both in his historic atoning sacrifice and in his present position at the right hand of God, the church has no existence.

In the NT the term “body of Christ” is used to mean both the universal church and each local group of believers. In both senses the church is said to be the spiritual body in which believing Jews and Gentiles are united (Eph 2:14-16; 3:6; 4:4). It is the body that Christ redeemed (Eph 5:23), over which he presides (Col 1:18) and sovereignly rules (Eph 1:22-23) and for which he supplies strength and unity (Eph 4:15-16; Col 2:19).

Each member of the body of Christ has been given spiritual gifts with which to serve Christ in the body (Rom 12:6; 1 Cor 12:11). Such gifts are enumerated several times in Scripture, and range from apostleship and pastoring to encouraging and showing mercy (Rom 12:7-8; Eph 4:11). The ministry of serving is to be shared by all Christians, for example, through giving to the physical needs of others (Acts 11:29-30; 1 Cor 16:1-4; 2 Cor 8:1-5) and praying for one another (Eph 1:15-23; 3:14-19; 6:18-20). No one should look down on others or on their gifts, since God has chosen each one to function in his or her place in the body (1 Cor 12:14-26). The gifts are given to equip “the saints, for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fulness of Christ” (Eph 4:12-13, rsv). The goal is “to grow up in every way into him who is the head, into Christ” (vv 15-16, rsv). See Body; Church; Lord’s Supper, The; Resurrection.