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The Church As Revealed In The New Testament From its first occurrence in Matt. 16:18 until its final appearance in Rev. 22:16, the word "church" is found in contexts which are significant. Matthew records Jesus promising to build an indestructible "church" upon a rock. Several decades later on the isle of Patmos, this victorious Jesus tells John that he had sent his angel to him to testify to "the churches". "My church" and "the churches" are concepts that ought to stir the interest of spiritually sensitive people. Because of their identification with Christ and things spiritual our desire should be to learn more and to know accurately about the concept of "church" as revealed in the New Testament. But, as with other concepts in the New Testament, there is much misinformation about "church". And this inaccurate information comes not just from denominational sources. Brethren are not immune to careless and/or prejudicial study and the use of some traditional approaches and material pertaining to "church" that reflect improper ideas, some of which have contributed to practices which are abuses of scriptural concepts and others which are unscriptural. Definitions A few simple definitions of "ekklesia" from various word study sources will help us in establishing an all-important definition of our word. "ekklesia...was the lawful assembly in a free Greek city of all those possessed of the rights of citizenship, for the transaction of public affairs. That they were summoned is expressed in the latter part of the word; that they were summoned out of the whole population, a select portion of it, including neither the populace, nor strangers, nor yet those who had forfeited their civic rights, this is expressed in the first". (1) "ekklesia, derived via ek-kaleo, which was used for the summons to the army to assemble, from kaleo, to call...It is attested from Eur. and Hdt. onwards (5th cent. B.C.) and denotes in the usage of antiquity the popular assembly of the competent full citizens of the polis, city." (2) "Ekklesia is the assembly of the demos in Athens and in most Greek poleis. The etymology is both simple and significant. The citizens are the ekkletoi, i.e., those who are summoned and called together by the herald. This teaches us something concerning the biblical and Christian usage, namely, that God in Christ calls men out of the world." (3) But one doesn't need reference books such as these to know something of the meaning of our term. Anyone with a good English text should be able to read and, with some thought, arrive at an accurate meaning of "ekklesia". Acts 19:32,41---This "ekklesia" was made up of the silversmiths in town who had been "called out" by Demetrius to transact some "business" in a not-so-legal manner. The resultant assembly turned out to be a riotous mob. By way of contrast we read of another "ekklesia" in.. Acts 19:39---This was a group of people who could be "called out" to transact business in a legal manner. The word "regular" (ASV) means "lawful, legal, lit., in law...or strictly, what is within the range of law". (4) Acts 7:38 talks about a "church" or "ekklesia" in the wilderness. This was composed of the Jews who had been in captivity in Egypt but had obeyed God's call to come out. For forty years they were assembled in the wilderness as they headed for the land God had promised to their father Abraham. All of these passages have several things in common: (1) There is a "call", either stated or implied, to "come out of" something; (2) some sort of "assembly" or "congregation was the result of this "coming out"; (3) Those who came out and formed this assembly had something(s) in common. "Church", then, has been used by most translators to convey the idea of an "ekklesia": a certain kind of people who have been called out of something to form some sort of an "assembly". The type of people and the nature of the assembly is determined from the context. "Church" Is A Collective Noun Not only do we learn something about "church" from the definitions, it is also enlightening to consider the fact that "church" and "ekklesia" are collective nouns. A collective noun is one "which in the singular form denotes a collection of individuals (e.g., army, orchestra, crowd): it is treated as singular when the collection is thought of as a whole and as plural when the individual members are thought of as acting separately." (5) Matt. 18:15-17 serves as an excellent illustration of some things regarding the collective noun "church". Vs. 15 shows one Christian acting when someone has sinned against him: "go show him his fault between thee and him alone". In vs. 16 we find a plurality of Christians involved: "take with thee one or two more". Vs. 17 has "the church" involved: "tell it unto the church...if he refuse to hear the church". A number of practical things can be learned from these verses: 1-"Church" is composed of people. The New Testament concept of "church" says nothing at all about "the churches" in various locations around the world making up what Jesus called "my church". We read of "the church of God which is at Corinth" (1 Cor. 1:1-2) and "the churches of Galatia" (Gal. 1:2) but nothing is said to indicate that they were units of some bigger church. A collectivity of Christians is called a church. A collectivity of churches is called a denomination. 2-One Christian is not a church anymore than one link is a chain or one juror a jury. 3-A plurality of Christians is not necessarily a church any more than a plurality of musicians is necessarily an orchestra. A clear distinction is made in our text between the "one or two more" and "the church". Thus,in order to have a "church" in any sense there must be more than just a plurality of people who have been called out and have something(s) in common. They must be assembled together or "collected" in some fashion. 4-An individual Christian or a plurality of Christians engaged in some action is not necessarily the same thing as "the church" acting. A clear distinction is made in our text. "The church" was to hear the complaint of the man sinned against and then to speak to the sinner. But this was after the man who had been sinned against and others had tried talk to the sinner. The action in vs. 15 is that of a single Christian, in vs. 16 of a plurality of Christians, and in vs. 17 of a collective of Christians. Two Uses Of The Word "Church" Just as we found "ekklesia" used in three different ways in Acts 7 and 19, so we have it used in two general ways elsewhere in the New Testament when used in connection with Christ. The texts that we began our study with (Matt. 16:18; Rev. 22:16) make this clear: "my church" and "the churches". Let's examine what the New Testament has to say about each. "My Church" As Revealed In The New Testament In Matt. 16:18 Jesus promised to build "my church". Ephesians 2:11-22 gives a graphic word picture of what Jesus promised to build. Following is a brief summary of these verses: Paul begins this section by reminding the Gentiles of their former spiritual condition, vss. 11-12. In connection with Christ, the formerly estranged Gentiles are brought near by Christ's death, vs. 13. Christ is our means of having spiritual peace. He made both Jews and Gentiles one in his death by breaking down that which divided them, the old law, resulting in the creation of one new man, one body, vss. 14-16. Through the agency of the apostles and others he came and preached that it was possible for all men to be at peace with God. This message was preached to both Jews and Gentiles, making it possible for both groups to come into a relationship with God, vss. 17-18. As a result of this the Gentiles are no longer alienated either from the Jews or from God but enjoy the benefits of citizenship in a kingdom and children in a family. This relationship is built upon the foundation, Jesus Christ, the basis of the message preached by the apostles and prophets, vss. 19-20. In our mutual relationship with Christ we all grow into a "holy temple", a "habitation of God in the Spirit", vss. 21-22. What conclusions can we reach about this church of Christ's as revealed in this portion of the New Testament? 1-It is a relationship that all saved men enjoy with Deity: "might reconcile them both in one body unto God through the cross...we both have our access in one Spirit unto the Father." Christ's church is not one thing and the people something else and illustrations which present it in this way are inaccurate. The church is people. This church is not some "thing", some "institution" or "organization" that men get into. It is a fellowship of redeemed people with their Lord. 2-It is a relationship made possible (a) by Christ's death: "made nigh in the blood of Christ" and (b) by the preaching of this message: "he came and preached peace". "By grace through faith" is the message of this epistle (2:8). God's grace has provided the means of our salvation, Jesus Christ, and man through faith ("in whom we have boldness and access in confidence through our faith in him", 3:13) responds obediently to the preaching of the "unsearchable riches of Christ" (3:8). 3-This relationship is compared to a number of things: "one new man", vs. 15; "one body", vs. 16; a kingdom ("fellow citizens"), vs. 19; a "household", vs. 19; a building ("built upon the foundation...corner stone...a holy temple...a habitation"), vss. 20-22. Other descriptive names are used in the scripture to describe this relationship with each word or phrase looking at it from a different perspective and teaching different, but significant, lessons. In Heb. 12:23 it is called "the church of the firstborn". While "firstborn" is sometimes a re- reference to Christ, here those who belong to Christ are referred to: "firstborn ones" are under consideration. All men who have been born again are "assembled" in Christ. In 1 Pet. 2:17, Peter calls this relationship a "brotherhood": a "hood" of brothers. This passage is further proof that Jesus' church is composed of people, not churches. A church made up of other churches would be called a "churchhood". 4-"My church", as revealed in the above passages, is exactly what we saw in our definitions. Christ calls all men to come out of the world and serve him. Those who do so have many things in common (note the repeated use of "fellow" in Eph. 3:6 [ASV]). They are "assembled" in Christ and, whether in life or death (Rev. 14:13), enjoy his fellowship and all attendant blessings. This "church" manifests itself on earth, not in some organized structure, but as Christ is enthroned in the hearts of men (1 Pet. 3:15; Lk. 17:21) and they live lives that praise the glorious grace of God which has so richly blessed them (Eph. 1:6,12,14) "The Churches" As Revealed In The New Testament There is something to be said of regular and close fellowship with those who have common interests and goals. Over fifty times in the New Testament we find passages speaking of "one another" responsibilities: reciprocal duties that we owe one another. That such "one another" duties can and should be fulfilled away from assemblies is obvious ("day by day", Heb. 3:13; Acts 2:46). But, that such was an important part of the assemblies of "the churches" is equally obvious and a strong indication that these churches were an important part of God's provisions for his saints. After urging brethren to "exhort one another day by day...lest any one of you be hardened by the deceitfulness of sin", Heb. 3:13, the writer mentions the practice of "assembling" (Heb. 10:25) in which this could be done and urged them not to forsake such occasions. Not long after his conversion, Paul "assayed to join himself to the disciples" (Acts 9:26). That such was of interest to other first century Christians is obvious. As saints in and around Jerusalem were persecuted and fled into Judaea and Samaria (Acts 8:1-ff.) they preached the good news about Jesus. By the time Paul began his first preaching tour one of these churches was located in Antioch (Acts 13:1) and as he and those with him went to various cities and countries, other churches began to form. Approximately 35 times in the NT we find references to "churches" in various cities and geographical areas (Rom. 16:4; 1 Cor. 16:1, 19; 2 Cor. 8:1; Gal. 1:2, 22, e.g.). This is in addition to references to "the church which was in Jerusalem...the church of God in Corinth" (Acts 11:22; 1 Cor. 1:2), etc. The churches that Jesus had reference to in Rev. 22:16 were among these (1:4; 2-3) and the fact that he addressed them and the nature of what he said to them says something about their importance and his interest in and concern about them. And thus it should be of equal concern and interest to those of us who call Jesus "Lord" to know as much as we can about the nature of these churches. Their Characteristics These churches were made up of "men and women" (Acts 8:3) or "them that are sanctified in Christ Jesus" (1 Cor. 1:2). These churches, then, were people who enjoyed fellowship with God and, as a consequence, had a common bond: faith in and obedience to Christ, sharers in his blessings and partakers of his hope (1 Cor. 1:2; 1 Thess. 1:3). These saints were both addressed and greeted as a "unit" or "collective" (Act 18:22; Rev. 2-3, e.g.) and as such they had a "name" or reputation (Rev. 3:1). That they had "structure" ("...4. the arrangement or interrelation of all the parts of a whole; manner of organization or construction;...5. something composed of parts...") (6) should be obvious from what we've seen previously about the definition of "church" and the fact that it is a collective noun. If these churches pleased the Lord they worked collectively and his concern about this was obvious (Rev. 2:2, 19; 3:1, 8, 15 ["I know thy works..."]) and they were either commended (3:8) or rebuked (3:15) in reference to them. Some sort of planning was essential to implementing their work. That such was the case in Philippi is obvious when Paul commends the fact that "ye revived your thought for me", (Phi. 4:10). He alludes to this in the Macedonian/Corinthian collection for the poor saints, as he gives instructions as to the gathering of the funds and the selection of the servants to transport them (1 Cor. 16:1-3; 2 Cor. 8-9). "Upon the first day of the week" they collected, as a group, what was needed for their work (1 Cor. 16:1-2). And from the common fund created by this collection ("your bounty", 1 Cor. 16:3; "the things that came from you", Phil. 4:16, 18) they provided benevolence for fellow saints (1 Cor. 16:1-2; Acts 11:30; Acts 4:32-35; 2 Cor. 8-9; Rom. 14:25-26) and for the various needs of evangelists including wages (Acts 11:22; 15:3; 2 Cor. 11:8-9; Phil. 1:5; 4:15-20 1 Cor. 9:1-14). What they gathered and sent was done so as a unit and was so acknowledged ("ye had fellowship with my affliction...ye sent once and again...the things that came from you", Phil. 4:14,16,18), and, as an entity, they sent and received both the messengers and/or servants who implemented their decisions (Rom. 16:1; Phil. 1:1; 2:25; l Tim. 3:8-13; 2 Cor. 8:19) as well as the evangelists with whom they were having fellowship (Acts 11:22; 15:3-4). They could be gathered together (Acts 11:26a; 14:27a; 1 Cor. 14:23) and did so each first day of the week (1 Cor. 16:1; Acts 20:7) and at other times (Acts 14:27). But they were spoken of as a "church" whether assembled (1 Cor. 11:18) or not (Acts 14:27). Dismissing their assemblies didn't dissolve the church any more than dismissing a jury necessarily disbands it. Their assemblies were to be for spiritual purposes in which they were to remember the death of their common Lord (1 Cor.11:17-34) and engage in activities designed for the general edification of all present (Acts 11:26b; 14:27b; 1 Cor. 11:17-34; 14:3-5, 12, 17, 26, 31). It is for these reasons (as mentioned above) that the Hebrew writer urged the saints to whom he wrote not to abandon their assembling together because these were occasions upon which they could stimulate and exhort each other to love and good works (10:24-25). All levels of spiritual maturity and understanding were to be found in these groups (Heb. 5:11-14; Rom. 14; 1 Cor. 8) and the aim of all was (or should have been) to live lives "worthy of the gospel" (Phil. 1:27). It was in this area, above all others, that guidance and direction was needed and God made provision for it. It was His will that men be appointed (Acts 14:23) to serve their fellow saints as shepherds do a flock of sheep. They were to have certain character qualifications (1 Tim. 3:1-7; Tit. 1:5-9) and also be capable of providing for spiritual guidance (Acts 11:30; 20:28; l Thess. 5:12; Heb. 13:17; 1 Pet. 5:1-3). These churches, while not being institutions that stood between saints and their Lord, were obviously designed for the benefit of Christians. Certainly, abuses and departures from this pattern could be found then as now. But this does not mean that the principle itself should be abandoned. To do such is a classic case of throwing the baby out with the bath water. Conclusion The fellowship we enjoy with God in what Christ called "my church" and the relationship we have with others in what he addressed as "the churches" should be more meaningful to us than any other associations we have. It is in the former that we have the remission of our sins and all other spiritual blessings (Eph. 1:3-14)). It is in the latter that we should be able to find the mutual support and guidance we need as we strive toward our goal of heaven (Heb. 10:24-25; 1 Thess. 5:12-14). As the church that Jesus promised to build was no accident but a consequence of God's eternal plan (Eph. 1:4,10; 1 Pet. 1:20), so we conclude that "the churches" exist according to his will as their activities are to be in accord with "what the Spirit saith" (Rev. 2:7,11,17,29; 3:6,13,22) and do not escape his all-seeing eye (Rev. 2:2,19; 3:1,8,15). May our voices be lifted in praise of God's wisdom and love that made provision for both. And may we raise those same voices in protest against whatever forces there are which seek to undermine, rival or supplant either. Footnotes
1-R.C. Trench, Synonyms Of The New Testament, pp. 1-2 2-Dictionary Of New Testament Theology, vol. 1, p. 291 3-Theological Dictionary Of The New Testament, vol. 3, p. 513 4-W.E. Vine, The Expanded Vine's Expository Dictionary Of New Testament Words, p. 646 5-Webster's New Twentieth Century Dictionary, Unabridged, Second Edition, p. 355 6-Ibid., p. 1806 David Smitherman |