Nor are we confined to one solitary passage of Scripture on this subject; though had we but one, it were amply sufficient. But we have more than one. Hearken to the following: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body; for we are all partakers of that one bread.” (1 Cor. x. 16, 17.) Read also 1 Corinthians xii. 12-27, where this whole subject is unfolded and applied.
In a word, then, the Word of God doth most clearly and fully establish the truth of the indissoluble unity of the body Christ; and, moreover, it establishes, as clearly and as fully, the truth of the discipline of God’s house. But, be it observed, the proper carrying out of the latter will never interfere with the former. The two things are perfectly compatible. Are we to suppose that when the apostle commanded the church of Corinth to put away from amongst them “that wicked person,” the unity of the body was touched? Surely not. And yet was not that man a member of the body of Christ? Truly so, for we find him restored in the second epistle. The discipline of the house of God had done its work with a member of the body of Christ, and the erring one was brought back. Such was the object of the Church’s act.
All this may help to clear the mind of the reader as to the deeply interesting subject of reception at the Lord’s table and exclusion from it. There seems to be a considerable amount of confusion in the minds of many Christians as to these things. Some there are who seem to think that provided a person be a Christian, he should on no account be refused a place at the Lord’s table. The case in 1 Corinthians v. is quite sufficient to settle this question. Evidently that man was not put away on the ground of his not being a Christian. He was, as we know, spite of his failure and sin, a child of God; and yet was the assembly at Corinth commanded to put him away; and had they not done so, they would have brought down the judgment of God upon the whole assembly. God’s presence is in the assembly, and therefore evil must be judged.
Thus, whether we look at the fifth chapter of Numbers or at the fifth chapter of 1 Corinthians, we learn the same solemn truth, namely, that “holiness becometh God’s house forever.” And further, we learn that it is with God’s own people that discipline must be maintained, and not with those outside. For what do we read in the opening lines of Numbers v? Were the children of Israel commanded to put out of the camp every one that was not an Israelite—every one that was not circumcised—every one who could not trace his pedigree, in an unbroken line, up to Abraham? were these the ground of exclusion from the camp? Not at all. Who, then, were to be put out? “Every leper,” that is, every one in whom sin is _allowed_ to work; “every one that hath an issue,” that is, every one from whom a defiling influence is emanating; and “whosoever is defiled by the dead.” These were the persons that were to be separated from the camp in the wilderness, and their antitypes are to be separated from the assembly now.
And why, we may ask, was this separation demanded? Was it to uphold the reputation or respectability of the people? Nothing of the sort. What then? “That they defile not their camps in the midst whereof _I dwell_.” And so is it now. We do not judge and put away bad doctrine in order to maintain _our_ orthodoxy; neither do we judge and put away moral evil in order to maintain _our_ reputation and respectability. The only ground of judgment and putting away is this: “Holiness becometh Thine house, O Lord, forever.” God dwells in the midst of His people. “Where two or three are gathered together in My name, there am I.” “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor. iii. 16.) And again, “Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and _are_ built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone; in whom all the building fitly framed together, groweth unto _a holy temple_ in the Lord: in whom ye also _are_ builded together for a habitation of God through the Spirit.” (Eph. ii. 19-22.)