We come to a new section: the Church. “Ecclesiology” literally means the “study of the church.” What is the church? How does it live in community? What does the church do? Who are its members? How big or small was it in the NT? Where did it meet? In this post I also briefly look at modern church structure and the NT roles of overseers, pastors, and elders and other leaders.
In this post “disciples” and “Christians” and “church” (plural members) are synonyms.
Let’s get started.
I.. Basic Definitions
A.. Old Testament
1.. The noun ‘eda
It means a gathering of people for worship or legal matters. It is an assembly or community. It is used 171 times. It can even refer to swarming insects (Jdg. 14:8) or herd of bulls (Ps. 68:30). Closer to our purposes, it is a worshipping community at Passover (Exod. 12:3). The people gathered as a community to witness the ordination of Aaron (Lev. 8:3). Mounce says that the community gathered for a specific purpose, while the next noun could be generic (p. 127).
2.. The noun qahal (pronounced kah-hal)
This term describes a great gathering of people for civic or religious purposes. It is also called an assembly and is used 123 times. The people gathered together to hear the Song of Moses (Deut. 31:31). They witnessed Solomon crowned as king (1 Chron. 29:1) and received a blessing from him (1 Kings 8:14; 22, 55; 2 Chron. 6:3). A large gathering heard Ezra denounce mixed marriages (Ezr. 10:1, 8, 12, 14). People gathered in a large assembly to praise God (Ps. 107:32; 149:1; Joel 2:16). Hezekiah summoned the people to witness the rededication of the temple (2 Chron. 29:23-31). Finally, qahal can describe any gathering of people (Ps. 26:5), even the company of the dead (Prov. 21:16).
B.. New Testament
1.. The main noun is ekklēsia
It is pronounced ehk-klay-SEE-ah and is used 114 times, but four times it means a non-Christian political assembly: Acts 7:38 (see below); 19:32, 39, 41. So 110 times it refers to the church or more literally, “the called out.” Ek– means “out of” and klē– means “to call” or “to summon.” So God calls us out of our old life and into his new assembly. But we are not summoned temporarily, but forever. This assembly is never dismissed, as the political ones were. And we are not called out for ordinary purposes, but from darkness to light and to fellowship with one another. The Greek noun mainly comes from Paul, who used it more than half of the times (Mounce, p. 110).
The deeper root of the noun lies in the assembly of God’s people in the Old Testament, which developed into the Jewish synagogue for people who lived away from the centralized temple. In Acts 7:38 Stephen says Moses was in the assembly of God in the wilderness, when the people were traveling to the promised land.
2.. Another noun is synagōgē
It is pronounced sin-ah-goh-gay, and we get our word synagogue from it. It is used 56 times and denotes “assembly, congregation and synagogue.” It applies to a gathering of Jews in Jerusalem and Israel, and out in the provinces, wherever Jews were scattered.
In any case, the church both grew out of the synagogue and outgrew it—progressed beyond it.
3.. The noun koinōnia
It is pronounced koi-noh-NEE-ah and is defined as “fellowship, communion, participation, and sharing” (Mounce, p. 247). It means mutual sharing among believers. Paul uses the noun as the fellowship shared among the believing community and Jesus Christ (1 Cor. 1:9). The Eucharist or communion is celebrated in koinōnia or community or fellowship (1 Cor. 10:16). We should have no fellowship with darkness (2 Cor. 6:14). John uses the term as the fellowship with one another, based on the common fellowship with the Father and the Son (1 John 1:3, 6, 7). It must be noted that this noun does not describe a physical gathering, but the spirit or camaraderie or attitude in the gathering of believers.
C.. Deeper look into ekklēsia
Let’s look more deeply at the rich term ekklēsia. In a long discussion, BDAG has three basic definitions, and then many subpoints under the third one.
1.. “A regularly summoned legislative body, assembly” (Acts 19:39); (so it has a political dimension in the Greek world).
2.. A casual gathering of people, assemblage, gathering” (Acts 19:32, 40); (so it can be an informal gathering of people in the Greek world).
3.. “people with a shared belief, community, congregation”; (a gathering that lasts must have common beliefs, to be united). BDAG then cites the example of the Israelite assembly, congregation, to hear the law (Deut. 4:10; 9:10; 18:16; see Acts 7:38);
Under this third definition BDAG has many subpoints, which I reorganize with my own numbering (the editors used Greek letters), as follows.
First, Christians can assemble in a specific place or area: “The term [ekklēsia] apparently became popular among Christians in Greek-speaking areas for chiefly two reasons: to affirm community with Israel through the use of a term found in the Greek translation of the Hebrew Scriptures, and to allay any suspicion, especially in political circles, that Christians were a disorderly group).”
Second, then the BDAG editors say an ekklēsia concerns a “specific Christian group, assembly, gathering ordinarily involving worship and discussion of concern to the community” (Matt. 18:17) …. “When they came together as an assembly” (1 Cor. 11:18; see also 14:4f, 12, 19, 28, 35).
Third, confess sins in an assembly (3 John 6). (or perhaps 3 John 10: “So when I come, I will call attention to what he [Diotrephes] is doing, spreading malicious nonsense about us.”)
Fourth, “in Acts 15:22, the ‘apostles and elders’ function in the manner of the … council, the committee of the whole that was responsible in a Greco-Roman polis [city-state] for proposing legislation to the assembly of citizens—Of Christians gathering in the home of a patron, house-assembly (‘house-church’)” (Rom. 16:5; 1 Cor. 16:19; Col. 4:15; Plm. 3 1 Cor. 14:33; Rom. 16:4; 1 Tim. 5:16).
Fifth, by far the most Scriptures where ekklēsia appears comes under this definition: “congregation or church as the totality of Christian living and meeting in a particular locality or large geographical area, but not necessarily limited to one meeting place” (Acts 5:11; 8:3; 9:31; 11:26; 12:5; 15:3; 18:22; 20:17; see also 12:1; 1 Cor. 4:7; Phil. 4:15; 1 Tim. 5:16; Jas. 5:14; 3 John 9). “More definitely of the Christians in Jerusalem” (Acts 8:1; 11:22; see also 2:47) in Cenchreae (Rom. 16:1); in Corinth (1 Cor. 1:2; 2 Cor. 1:1); Laodicea (Col. 4:16; Rev. 3:14); in Thessalonica (1 Thess. 1:1; 2 Thess. 1:1); Colossae (Plm. 1, subscript). Plural churches (Acts 15:41; 16:5; Rom. 16:16; 1 Cor. 7:17; 2 Cor. 8:18, 23; 11:8, 28; 12:13; Rev. 2:7, 11, 17, 23, 29; 3:6, 13; 22; 22:16); the Christian community in Judea (Gal. 1:22; 1 Thess. 2:14); in Galatia (Gal. 1:2; 1 Cor. 16:1); in Asia (1 Cor. 16:19; Rev. 1:4, 11, 20); in Macedonia (2 Cor. 8:1);
Sixth, “in each individual congregation or assembly” (Acts 14:23) (various gatherings in Lystra, Iconium, and Antioch).
Seventh, ekklēsia refers to “the global community of Christians (universal) church”; (the church has gone global, way beyond Jerusalem, Judea and Samaria; see Acts 1:8; Matt. 28:20; Luke 24:47). BDAG then lists these references: Acts 9:31; 1 Corinthians 6:4; 12:28; Ephesians 1:22; 3:10, 21; 5:23, 27, 29, 32; Col. 1:18, 24; Philippians 3:6.
Eighth and finally, “the local assembly or congregation as well as the universal church is more specifically called [ekklēsia of God or of Christ]. This is essentially Pauline usage, and it serves to give the current Greek term its Christian coloring and thereby its special meaning” (church of God: 1 Cor. 1:2; 10:32; 11:16, 22; 15:19; 2 Cor. 1:1; Gal. 1:13; 1 Thess. 2:14; 2 Thess. 1:4; 1 Tim. 3:5, 15; Acts 20:28; church of Christ: Rom. 16:16; both: 1 Thess. 1:1).
D.. Avoiding errors drawn from the above data
We should not misapply the lexicon definitions of ekklēsia. In the larger Greek culture, this assembly could legislate. Therefore, some Bible teachers draw the conclusion from the original Greek culture that they can “legislate” events to happen in the kingdom of God. They seem to believe that their legislation can dictate to King Jesus or bypass him, in prayer and decrees. “As a Christian ekklēsia, let’s now legislate what should happen! Decree it!”
In reply, they misapply the lexicon meaning of the word outside of the church context. Just because an assembly can legislate in the pagan world does not mean that Christians can now do this in the kingdom. The lexicon definitions come from contexts. And there is no context in which a Christian assembly can legislate to influence the King and his kingdom and then the secular society. These hyper-charismatics legislate in the Spirit, much like their verbal decrees. Instead, elders lead the church, as we see in Acts 15 (see below).
Further, another legislative body was the council (boulē, pronounced boo-lay), the upper chamber of the rich landowners. They had to approve of the lower chamber’s legislation. If we take the historical context too far, then where is the council throughout the churches that were planted in the Roman empire? Could the council’s decree cancel the ekklēsia’s decree? This is too confusing, too complicated. So, to judge from the historical context, the church as the ekklēsia cannot legislate in their Spirit decrees. Instead, these extra-human-centered Christians should simplify things and ask God for his intervention. Prayer to our loving King and Judge and Father is sufficient, without complications or convoluted trends and ideas that promote human-centered power.
E.. The Spirit guided the apostles and others
Finally, one impressive aspect about all those above references in the lexicon is that the apostles, as they planted churches, were guided by the Spirit—always—and they were also deliberate about setting them up and establishing them. Planning is Scriptural. So wisdom says: listen to the Spirit and plan. Listen as you plan and be ready to drop your plans at a moment notice, when the Spirit says so. God will grow the church as we proclaim the good news.
II.. Who the Church Is
A.. Brief intro.
In this section, the early church is described in the NT two thousand years ago (“the church was” …), which we can apply today, using the present tense (“the church is” …).
1.. The church is the people of God.
The background to the New Covenant people is the Old Covenant people. Deuteronomy 7:6, 8 says that the Lord had chosen the old covenant people for his own possession because he loved them and to keep the oath he made with their forefathers. This is a perfect picture of God’s grace and love. But then after hundreds of years of covenant-breaking and disobedience to the law, God judged them and sent them into exile. So does this mean God has given up on his Old Covenant people? He gives up on no one who remains true to him, but he has abandoned the Sinai Covenant, and people who refuse to leave it behind are misguided. It is time to enter the New Covenant, the new thing God is doing.
Now the people of the New Covenant are the chosen “race,” a royal priesthood, a holy nation, God’s own people (1 Pet. 2:9), terms borrowed from the Old Covenant (Exod. 19:6; Is. 43:20-21). “Race” is applied to Christian disciples everywhere and from every tribe. Together, disciples are now the people of God, living under a better and New Covenant, ratified by the blood of Jesus.
2.. The church is made up of a new people.
The new people of his church consist in the redeemed people. Titus 2:13-14 says that Christ our great God and Savior gave himself for us—his people—to redeem us from all iniquity and to purify for himself a people of his own. This is reflected all the way back to Deuteronomy 7:8, which says that the LORD brought his people out with a mighty hand and redeemed them from the house of bondage, from the Pharaoh, king of Egypt. Now Christ’s redemption is expanded to include everyone who surrenders to God through Christ and are redeemed from their personal bondages and from the house Satan’s bondage.
The new people of his church who are in the new covenant are a purified people. Recall that Titus 2:13-14 says that God’s redemption has a purpose—to purify his people. It is not only to make us feel good, but to lift us higher than our old sinful-mammal nature and make us holy.
In one of my favorite verses, Hebrews 10:22 says our consciences have been sprinkled, and v. 10 talks of the blood of Jesus that cleanses. So your conscience has been sprinkled with the blood of Jesus, and it does not need to condemn you about your past sins, but it will warn you to avoid future sins.
The new people of his church are a changed people. Jeremiah 31:31 says that in the New Covenant the law of God will enter our hearts. Let’s never forget that the moral law contained in the Old is imported into the New and into our hearts. Second Corinthians 5:17 says that when anyone is in Christ he is a new creation; the new has come, and the old has passed away—died. The Spirit of God changes people, as well. Ezekiel 36:26-27 says that God will put a new spirit in his people and give them a new heart. The Spirit will move his new people to follow his decrees and keep his laws—his moral law. The Spirit, who causes us to be his new creation, is what makes us new.
3.. The church is the new people in whom God dwells.
Second Corinthians 6:16 is an extremely important verse. The people of God is the temple of the living God, and God lives in them and move among them. He will be their God, and they shall be his people. This fulfills the Old Covenant promise in Leviticus 26:12, which says God will walk among them and will be their God, and they shall be his people. The verse in 2 Corinthians 6:16 fulfills Ezekiel 25:8, which says that God will make a sanctuary that he will dwell among them. It fulfills Psalm 76:2 that his abode is in Salem and in Zion. God is no longer limited by a geopolitical site. He lives in his people around the globe.
Ephesians 2:19-22 says that the church is the household of God, built on the foundation of the apostles and prophets, and Christ Jesus himself is the chief cornerstone; the church is built into a dwelling place of God in the Spirit. So this is a Trinitarian formulation: God, Christ Jesus and the Spirit appearing in one passage. The church is built up on a foundation, guided to remain correctly plumbed by the chief cornerstone and lived in by God through the Spirit.
4.. The church is the divine construction project (building) of Christ.
Jesus said, “I will build my church” (Matt. 16:18). In Jeremiah 24:6 God says he will bring back Israel (Judah) from exile, and he will build them up, not tear them down, and plant them, not uproot them. In Matthew, Jesus said he will build his church, which equates him with God—continuing the process of building with his Father; indeed, the preincarnate Son of God was the one building up the exiles.
Jesus said that anyone who hears and obeys his words will be like a man who built his house on a rock (Matt. 7:24). So Jesus’s teaching is the foundation of the kingdom community.
To continue with Matthew 16:18, Jesus told Peter that on Peter’s words of proclamation that Jesus is the Christ, the Son of God Jesus will build his church. The church was to be built on the divine revelation that Jesus was the Messiah, the divine Son, not on Peter’s words. However, let’s not discount apostolic authority too stridently, because Ephesians 2:19-20 says that the church is built on the foundation of the apostles. Surely Peter, the lead apostle, was at least one stone in the temple. However, it is Peter’s confession and teaching (cf. proclamation in Acts 2), not Peter the man, who was one foundation stone. So the church is not to be built on our obedience, but on Jesus himself.
In 1 Corinthians 3:9-11 Paul announces that the church is God’s building, and no one can lay any foundation other than the one that has already been laid, Christ Jesus. In Revelation 21:12, 14 the heavenly Jerusalem coming down out of heaven from God, has twelve foundation stones, the names of the twelve apostles.
Jesus is the cornerstone of his own building. Isaiah 28:16 says that God is laying in Zion for a foundation a stone, a tested stone, a valuable cornerstone, a sure foundation. In Isaiah 8:13-15 if anyone stumbles over the rock, they will fall and be broken. Christ is also the rock, and if Jews reject him as their Messiah, they will fall—even though God loves than and calls them to receive their Messiah. Peter quotes this verse and everyone who believes in him will not be disappointed (1 Pet. 2:6).
Psalm 118:22-23 is the most important passage here. The stone that the builders, who were the Jewish leaders in Jerusalem, four decades before the destruction of the temple in A.D. 70, rejected has now become the chief cornerstone. Jesus quoted this psalm in Matthew 21:42 // Mark 12:10 // Luke 8:13-15; 20:17-18). Matthew’s Gospel adds that the kingdom of God will be taken from the Jewish leadership who represents the Jewish nation and given to a people that will produce fruit—the Gentiles and Messianic Jews around the entire globe.
Individual members of the church are like living stones that are being built up as a spiritual house for a holy priesthood where spiritual sacrifices are offered (1 Pet. 2:4-5). So once again the New Covenant Scriptures spiritualize Old Covenant rituals. We don’t offer animal sacrifices, but spiritual ones. The new sacrifices are ones of praise (Heb. 13:15), gifts we send (Phil. 4:18) and our bodies (Rom. 12:1). Finally, Ephesians 2:21 says that Christ is the person in whom the whole structure is joined together. That’s the bottom line. All the talk of apostles and confessions take second place to Jesus.
5.. The church is the body of Christ.
First Corinthians 12:27 says clearly that we are the body of Christ and individually members of it. Romans 12:5 says that though we are many, we are one body in Christ. Ephesians 5:23 says Christ is the head of the church, his body. And Eph. 1:18 says the same. Romans 7:4 says that we have died to the law through the body of Christ; that is, as we are members of the body, and Christ’s body died on the cross, so we died with it. But note: as Christ’s body was raised to new life, so are we too raised to new life.
And so what is the significance of our being in the body of Christ? We are connected to the life source because we are incorporated into his body (Eph. 1:1). In Ephesians 1:3-13 Paul uses the phrase “in Christ.” However, in this connection, let’s not draw the odd and erroneous conclusion that as the human head cannot exist without the body, so Christ cannot exist without his body. Wrong. That may be true with a natural body, but not for the spiritual one. Jesus is Lord, and he is not dependent on humans. He has a glorified, resurrected body in heaven right now, so let’s not stretch the metaphor too far. The church is not the bodily extension of Christ, for he is above and beyond it. However, he uses his body to reach people through the power of his Spirit. The main point is that the head does not depend on the body in this theological, miraculous metaphor.
As noted, Romans 12:5 says that we are members one of another. We need each other. We are equal to each other in our souls. We are benefitted with the love of God equally. We are all servants.
In 1 Corinthians 12:15-25 Paul extends the body metaphor. The hands, eyes, and feet need each other. No member of the body can say he does not need the hand, or the hand cannot say he is not part of the body. IN v. 26 if one member suffers, the other members suffer with it. If some member is honored, all members rejoice with it. No jealousy or rivalry, please.
One should not say, “I love Jesus” and say by words or actions “I don’t love the church.” That is like saying, “I love your head, but I don’t love your body.” Therefore we should be in love with his church. We need to belong to a local body. Take responsibility. Contribute your gifts. 1 Peter 4:10 says that as each one has received a gift, we must employ it for one another as good managers of God’s varied graces. In other words, contribute your gift that God has given you. “To each one is given the manifestation of the Spirit for the common good” (1 Cor. 12:7).
We are his body to serve humankind. Jesus took the form of a servant on earth (Phil. 2:7-8), so we should take the forms of servants and serve. Jesus said that he was one among the earliest followers as one who serves (Luke 22:27). Recall that Matthew 25:31-46 teaches us that when we serve the hungry, thirsty, stranger, those without clothing, the sick and the prisoner, then we have done it for Jesus. He identifies with the needy and suffering. It is almost—almost—as if he is there with them, as if he is them!
6.. The church is the bride of Christ.
Ephesians 5:21-33 discusses the relationships between husbands and wives, and Christ is the head of the church. Husbands are to love their wives, “as Christ loves the church and gave himself for her … to present her as a radiant church, without stain or wrinkle or any other blemish. … This is a profound mystery, but I am talking about Christ and the church. … This is a profound mystery” (vv. 26, 33). Christ sacrificing himself for the church is the ultimate act of love. Is a husband willing to sacrifice himself for his wife? Isaiah 54:5 teaches us our Maker is our husband. The people of Israel followed God in the wilderness, just a bride loves him (Jer. 2:3). Ezekiel 16:8 says God gave his oath to Israel and entered a covenant with her, and she became his. However, Israel repeatedly cheated on God with other men—gods (Ezek. 2:16, 19-20; 3:20).
The Gospels refer to Jesus as a bridegroom (Mark 2:19; cf. Matt. 9:15; Luke 5:34). In John 3:29, John the Baptist compares himself to the friend of the bridegroom (Jesus), while the bridegroom is the one who has the bride. And the friend rejoices when he sees his friend the bridegroom step into the calling that is rightfully his—marrying the bride.
In the Parable of the Wedding Feast (Matt. 22:1-14), the king invites people to his Son’s wedding, but they refuse to come. The king punishes the ingrates. Then he sent his servants out to gather anyone they could find, good or bad, and the wedding hall was filled with guests. Clearly the first guests were Jews (Jewish leaders), but they rejected the king’s sons. Now we Gentiles are invited to the wedding feast. The picture of the church being the bride of Christ is not fully developed, but the imagery gets us closer.
In Matthew 25:1-13, the Parable of the Five Wise and Foolish Virgins says that the wise bridesmaids were ready with the oil (of the Spirit), while the foolish ones were not. This shows that the ones who have the Spirit are the bride of Christ.
Second Corinthians 11:2 says that Paul betrothed the Corinthian church to one husband, Christ, to present her as a pure virgin. So Paul is the best man, and Christ is the husband.
Revelation 19:6-7 says that the marriage supper of the Lamb is prepared, and the bride has made herself ready. Revelation 21:2 says that the New Jerusalem is prepared as a bride adorned for her husband. And 21:9 says that the bride is the wife of the Lamb. Then 22:17 says that the Spirit and the bride say come. Clearly these passages in the Revelation equates the Lamb with Christ, and the Bride with the church, and 22:17 shows how the church is in heaven.
Three features of the bride-husband imagery stand out. First, the church and her Lord are united in love. Ephesians 5:25 says plainly that Christ loved the church. Unity in love, and love in unity. This unity is not corporeal, but spiritual. If a disciple from Africa meets a disciple from New York, they have instant unity in Christ, and then God’s love flows through them to each other. Second, the bride must keep herself pure and faithful. Ephesians 5:25-27, says that Christ sanctified his bride—set her apart for his purposes—and cleansed and washed her with he Word. The church has been cleansed the moment God saved her, but she needs continual sanctification, because she lives in the world. She needs to remain faithful and have no other gods or “Baals” (2 Cor. 11:2). Don’t let the serpent deceive you, as the serpent deceived Eve (2 Cor. 11:2-3). She must hold on to the truth. Third, the bride lives in expectancy. Whoever heard of a bride who doesn’t look forward to her wedding day? Revelation 19:7 says that we should rejoice and exult (jump for joy) because the marriage of the Lamb has come. Prepare to meet the Lord when he comes back. Have your lamps filled with oil. Be filled with the Spirit. Walk in holiness.
7.. It is bought with the blood of God.
This is startling. Acts 20:28 teaches that Paul was saying farewell to the Ephesian elders, and he reminded them to shepherd the church of God, “which he bought with his blood.” This is a key verse for the doctrine of the Trinity or Triunity, because it equates Jesus, who actually shed his blood, with God. Ephesians 5:25 says that Christ gave himself for the church, and the highest way he gave himself is through his death on the cross.
8.. The church is one flock with one shepherd.
In John 10:16 Jesus predicted that he has other sheep who are not here, but they will be brought forward later, and they too will hear his voice. Then he says clearly: “There shall be one flock and one shepherd.”
9.. The church is the community of the Holy Spirit.
John 3:3 says that his people must be born again, and he later clarifies that this is done by the Spirit (v. 6). John 6:63 says that Spirit gives life. Ezek. 37:14 says that God put his Spirit within us. In John 20:22, the resurrected Jesus breathed on his disciples and said to receive the Holy Spirit. Therefore, the church is the fellowship of the Holy Spirit. The fellowship of the Holy Spirit be with you all, Paul writes to the Corinthians (2 Cor. 13:14).
10.. The church is the communion of the saints.
The communion of the saints means that the “holy ones” or “saints” are in unity and fellowship. First Corinthians 10:16 says that we have the communion of the body of Christ, or the church. Holy ones or saints does not mean a special class of believers who are above everyone else. Everyone is a saint, because he has been set apart by God for service to him, the church, and the world. Together, we form a communion. The Greek noun is koinōnia, and I have already covered this term, above.
11.. The church is the fullness of Christ.
This is startling, but this is what the NT teaches. What does the fullness mean? It is the Greek word plēroma (pronounced play-roh-mah), which means the fullness of divine excellence and powers. The church is not perfect, far from it. But it is the answer to humanity’s need, only when it preaches Christ Jesus. We are called to be filled with the fullness of God (Eph. 3:19). To walk in his fullness, we need to be filled with his Spirit and continually filled (Eph. 5:18).
In Ephesians 1:22-23 Paul makes a remarkable statement. God put all things in subjection under Christ’s feet and gave Christ to be the head over all things to the church, which is his body, the fullness of him who fills all in all. Jesus has been so highly exalted that he is not only the head of the church, but of all things. And he is the Lord of the church, so he is the head of the world and the church. Christ is not limited in his exaltation. “Do I not fill heavens and earth? (Jer. 23:24). Eph. 4:10 says that he ascended far above the heavens that he might fill all things; Christ is the head over all things.
12.. The church is God’s special possession
God’s special possession (1 Pet. 2:9); the Greek here for “special” is God’s manifestation of his excellence and divine power. “Possession” is God acquiring, obtaining, or gaining you. You are his acquisition and now his property. Together, those two words mean that he did a good job to acquire you. He showed off his power in doing so.
B.. Table of additional images of the church
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Images of the Church |
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| 1 | The temple of the Holy Spirit | 1 Cor. 6:9 |
| 2 | A holy temple | Eph. 2:21 |
| 3 | God’s field | 1 Cor. 3:9 |
| 4 | The assembly of God | 2 Cor. 1:1 |
| 5 | A pure virgin | 2 Cor. 11:2 |
| 6 | The Jerusalem from above | Gal. 4:26 |
| 7 | The Israel of God | Gal. 6:16 |
| 8 | The chosen people | 1 Pet. 2:9 |
| 9 | A royal priesthood | 1 Pet. 2:9; cf. Exod. 19:6 |
| 10 | A holy nation | 1 Pet. 2:9; cf. Exod. 19:6 |
| 11 | The flock of God | 1 Pet. 5:2 |
| 12 | The bride of the Lamb | Rev. 21:9 |
C. Summary
The New Covenant church is qualitatively different from the OT assembly or qahal, regardless of the covenant (Abrahamic, Mosaic, Davidic, etc.). People in the OT were saved on the basis of grace through faith, and evidently a remnant of the ancient Israelites took this path of salvation. True, a Gentile could immigrate into the commonwealth of ancient Israel and become a participant in divine blessings and favor. But the New Covenant church, made up of redeemed Jews and redeemed Gentiles, is now the body of Christ. Those two groups are now one new person, and the dividing wall has been torn down. Salvation comes only through him, not by works of the law or law keeping. which had been mixed in with the salvation of the ancient Israelites, even the faithful remnant. So the Messiah makes all the difference.
Also, the Spirit permanently indwells the body of Christ, which the Spirit had not done in ancient Israel. True, the Spirit was at work back then and came on people for service, but not in the same way as he did at Pentecost and ever afterwards through the baptizing work of the Spirit.
So all in all, Israel and the church should be kept distinct. God still has a plan for ethnic and geo-political Israel all throughout the church age. But the centerpiece of his plan is his Son’s ekklēsia. Only the church is redeemed by the blood of Christ. Only the church is indwelt permanently by the Spirit. Only the church can preach the true gospel of God’s salvation by grace alone and faith alone. Only the church has experienced salvation that comes only through the Messiah, the Son of God. Only the church has been born again.
III.. What the Church Does
A. Brief intro.
We just observed who the church is. Now let’s explore what it does.
1.. Disciples publicly shared in the ordinance of baptism.
Acts 18:7-8 says that a God-worshipper Titius Justus and Crispus, the synagogue leaders, and his entire household believed in the Lord, along with many Corinthians, and they were all baptized. In many other verses in Acts, people were baptized (e.g. Acts 2:38).
2.. Disciples publicly broke bread together.
Acts 2:42 says that after the Spirit was poured out on the 120, thousands were added to the church, and they had fellowship together and ate together. Acts 20:7 says that Paul and his team were at Troas and met with the disciples the first day of the week and broke bread, and Paul spoke to them. In 1 Corinthians 11:23-33 Paul describes a remarkable scene. The Corinthians came together, as noted, but they did not conduct themselves properly and were in danger of judgment. But the point here is that they shared the agape feast regularly.
3.. Disciples were to be united.
Romans 12:5 teaches us that the disciples were many, yet they formed one body, and each member belonged to another. Ephesians 4:13 appears in the context of church structure and leaders, who are called to equip the members for service, until they all reach unity in the faith.
4.. Disciples enjoyed fellowship together.
As noted, Acts 2:4 says that the earliest church had close communion or shared togetherness or community. 1 John 1:7 says that as our fellowship grows closer to the God and we walk in the light, then we can have fellowship with each other.
5.. Disciples helped each other.
Acts 4:32-35 says that God’s grace worked so powerfully among the earliest disciples that the Haves shared with the Have-Nots. They helped the poorer dicsiples. In 2 Corinthians 8, Paul writes about the poorer believers in Judea, and the Corinthians and others eagerly helped them with finances.
6.. Disciples evangelized outsiders.
In Romans 1:8 Paul said he was thankful that the reports of the Romans’ faith was known around the world—the world he knew. In 1 Thessalonians 1:7-8 Paul was clearly thrilled that the faith of the Thessalonians “rang out” to the provinces of Macedonia and Achaea and everywhere else.
7.. The church grew numerically.
Acts 6:7 says: “So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith” (Acts 6:7). This verse ends the first of the so-called six “panels” of Acts, each one lasting about five years. Here they are:
1:1 to 6:7
6:8 to 9:31
9:32 to 12:24
12:25 to 16:5
16:6 to 19:20
19:21 to 28:31
But these terminal panel verses are not mere summaries. The number of disciples and the word of God really were growing.
8.. The church was organized.
Sample verses that show that structure and leadership are important. In Acts 14:3 says that Paul and Barnabas appointed elders in each church before they returned to Syrian Antioch, completing their first missionary journey (Acts 13-14). Philippians 1:1 says Paul addressed all of God’s holy people at Philippi, as well as the overseers and deacons. In 1 Timothy 3:1-13 Paul describes the characteristics of an overseer, implying that this was a practice they did throughout the churches they established. In Titus 1:5-9 Paul also informed his protégé Titus of qualities of a church leader or overseer. Ephesians 4:10-11 lists the leaders: apostles, prophets, evangelists, pastors and teachers; 1 Corinthians 12:28 says that God gave apostles, prophets, and teachers.
See Section V., below.
9.. The church leaders corrected problems.
In Matthew 18:15-20 Jesus foresaw conflict in the later church when he sent his Spirit. If a brother falls in sin or offense, talk to him about it, and if he refuses to listen, take one or two others, so that restoration can happen.
In 1 Corinthians 1:11-12 Paul rebukes the Corinthians for favoring one teacher as the super-star over the others. “I follow Paul”; “I follow Apollos”; “I follow Cephas” (Peter). Paul said they were still like children. Christ is not divided. Paul writes that the Corinthians were not taking the Lord’s Supper in the right spirit and attitude and were bringing God’s judgment on themselves (1 Cor. 11:17-22). Galatians 3:1-5 teaches us that the Galatians were going astray by drifting from faith in Christ alone and adding circumcision and kosher food laws for salvation (2:11-14 ff.). First Corinthians 5:1-5 says that sexual immorality arose among the Corinthians, and Paul said that if the man refused to repent, then they would have to disassociate from him, which amounted to turning him over to Satan, so his spirit would be saved on the day of the Lord, though his body would die. Fortunately, he probably repented, though some interpreters say this reference is about another issue (2 Cor. 7). In 2 Thessalonians 3:11-15, Paul heard that some were idle and disruptive; they needed to find a job. Titus was encouraged to warn a divisive person once, and then twice. If he doesn’t change, they were to have nothing to do with him. He was self-condemned (Ti. 3:10-11).
10.. Disciples experienced persecution.
Here are sample verses describing persecution. In Acts 8:1-3, right after Stephen’s martyrdom, a great persecution arose against the Messianic Jews, and they scattered. In Acts 17:5-9, certain Thessalonians, particularly Jews, were jealous of Paul and Silas and the large of number of converts, both Jews and Greeks. One of them, Jason, was dragged out of his house and hauled before the city officials. Their accusers claimed they were defying Caesar’s decrees. In Thessalonians 2:14-16 Paul recounts the troubles that they Thessalonian converts experienced with their fellow-citizens, particularly the Jews. Paul says the wrath of God has come upon them at last. Tough words, but Paul believed that the law brings wrath (Rom. 4:15), and if Jews were to continue to live under the law, wrath would come.
B. Summary
In that list I learn that the church edifies people inside and reaches out to those outside. These are signs of a healthy church.
IV.. Extent and Sizes of the Early Churches
A.. Brief intro.
Churches were planted in various cities, regions, and islands in the NT, and they developed their own characteristics, like the Bereans, who studied Scripture carefully, while the Thessalonians were not as thorough. In some cases in the list, we have to assume that churches were planted because of the word spreading when disciples left Jerusalem and the other main headquarters, like Syrian Antioch. Malta is an example. Revival broke out, and we can believe Paul did not leave them as orphans. He must have sent a leader or two there to guide the new believers. Here are some of the churches and their locations.
1.. Location in Acts:
|
Locations of Churches |
||
| Cities and Regions and Islands | Scriptures | |
| 1 | Jerusalem | Acts 1-9, 11-12, 15, 21-23 |
| 2 | Towns in Samaria and Judea | Acts 8 |
| 3 | Damascus | Acts 9 |
| 4 | Phoenicia | Acts 11:19 |
| 5 | Syrian Antioch | Acts 13 |
| 6 | Pisidian Antioch | Acts 13 |
| 7 | Iconium | Acts 14 |
| 8 | Lystra | Acts 14 |
| 9 | Derbe | Acts 14 |
| 10 | Philippi | Acts 16 |
| 11 | Berea | Acts 17 |
| 12 | Athens | Acts 17 |
| 13 | Corinth | Acts 18 |
| 14 | Cenchreae, near Corinth | Rom. 16:1 |
| 15 | Caesarea | Acts 18 |
| 16 | Ephesus | Acts 19-20; Eph. 1-6 |
| 17 | Troas | Acts 20 |
| 18 | Thessalonica | Acts 17; 1 Thess. 1:1 |
| 19 | Several in Galatia | Gal. 1:2 |
| 20 | Laodicea | Col. 4:16 |
| 21 | Seven in Asia Minor | Rev. 2-3 |
| 22 | Dalmatia | 2 Tim. 4:10 |
| 23 | Illyricum | Rom. 15:9 |
| 24 | Every town on Crete | Titus 1:5 |
| 25 | Cyprus | Acts 11:19-20 |
| 26 | Malta | Acts 28:1-10 |
| 27 | Rome | Rom. 1-16; Acts 28 |
Those are mere examples. No doubt disciples went out to preach the gospel in small villages, though their efforts and results went unrecorded.
2. The church was also global or universal
The early church’s known world was the Roman empire and a little beyond. But we can apply the references to our much-larger world today. In Matthew 16:18 Jesus says that on this rock of Peter’s confession Jesus will build his church, and never does he put boundaries around it in that passage. Matthew 28:18-20 says that apostles are called to go into all the world, and Luke 24:47 and Acts 1:8 repeats the commission. In 1 Corinthians 10:32, Paul places the church next to two big classes of people: Gentiles, Jews, and the church. Since the first two categories covered Paul’s known world—the whole world, as afar as he was concerned—the church was also worldwide. Ephesians 5:25 says that husbands are to love their wives, as Christ loves the church—no limits or boundaries on the church assumed in this passage.
Colossians 1:18 says Christ is the head of the body, the church, without stating or implying geographic boundaries placed on it, in the verse.
3.. Disciples met in homes or mid-sized gatherings or big meetings
The house church was very important in the early Christian communities that were spread around their known world (Acts 2:2; 5:42; 8:3 [!]; 16:40; 20:20; Rom. 16:5; 1 Cor. 16:19; Col. 4:15). The church could not afford to build large buildings or even a synagogue-size one, and they were too weak politically to take over pagan temples, as some communities did in late antiquity.
Yet, disciples met in mid-sized and large gatherings too. In 1 Corinthians 11:18-20, Paul assumes that during the Lord’s Supper, an agape feast, the whole church came together at Corinth. Acts 18:10 teaches that the Lord appeared to Paul in a vision and proclaimed that he had “many” people in the city. So apparently sometimes the Corinthian disciples gathered in large meetings, all together. In Acts 1:15 and 2:1-4, one hundred and twenty were able to fit into one large house. Maybe this and the Corinthian gathering were mid-sized churches.
John and Peter went to the temple to pray, at 3:00 p.m. (15:00). The temple was their meeting place. Acts 2:41 says 3000 people were being added to the new Messianic community, and then Acts 4:4 says that 5000 more were added. Acts 5:12 says the church met in Solomon’s Portico (or Porch or Colonnade). Call it an outdoor or semi-outdoor mega-church. The earliest Christian community met either in houses (Acts 2:46) or in Solomon’s Colonnade in Jerusalem (Acts 3:11; 5:12), which could hold a large gathering—call it a mega-church—and presumably in mid-sized gatherings. The size does not matter, since it varies so widely.
B. Summary
Therefore, house churches or small churches are not the only Scriptural church. All sizes are acceptable to God.
V. Qualifications of Leaders
A. Lists of very high qualifications
| Overseers in 1 Timothy 3:2-7 | Elders / Overseers in Titus 1:6-9 |
| 2 Now the overseer is to be above reproach, faithful to his wife, temperate, self-controlled, respectable, hospitable, able to teach, 3 not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. 4 He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full[a] respect. 5 (If anyone does not know how to manage his own family, how can he take care of God’s church?) 6 He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. 7 He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap. | 6 An elder must be blameless, faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient. 7 Since an overseer manages God’s household, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. 8 Rather, he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. 9 He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it. |
| Servant-Deacons in 1 Timothy 3:8-13 | Elders in 1 Peter 5:1-4 |
| 8 In the same way, deacons[b] are to be worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. 9 They must keep hold of the deep truths of the faith with a clear conscience. 10 They must first be tested; and then if there is nothing against them, let them serve as deacons.
11 In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything. 12 A deacon must be faithful to his wife and must manage his children and his household well. 13 Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus. |
To the elders among you, I appeal as a fellow elder and a witness of Christ’s sufferings who also will share in the glory to be revealed: 2 Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; 3 not lording it over those entrusted to you, but being examples to the flock. 4 And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away. |
| Servant Deacons in Acts 6:3-6 | |
| 3 Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them 4 and will give our attention to prayer and the ministry of the word.”
5 This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. 6 They presented these men to the apostles, who prayed and laid their hands on them. |
B. Explanation
I concede that this table can be intimidating because all those virtues are difficult to live up to, but there they are. The qualities prove that an elder or overseer or pastor must be above reproach and have a good reputation to the outside world. He cannot pursue dishonest gain (some hyper-prosperity preachers do this). He cannot lord it over people but lead by example. He must serve eagerly.
Peter must have taken these words of Jesus to heart:
25 Jesus called them [the twelve] together and said, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. 26 Not so with you. Instead, whoever wants to become great among you must be your servant, 27 and whoever wants to be first must be your slave— 28 just as the Son of Man did not come to be served, but to serve […], (Matt. 20:25-28)
Elders of the flock must not be like pagan rulers. Peter says that the goal will be a crown of glory for leading properly. The implication is that elders may not get one, either.
According to Acts 6, the servant-deacon are called to be filled with the Spirit and wisdom. This is a challenge to the church today.
VI. Leadership Structure of the Early Church
A. Brief intro.
This section is based on the collection of chapters by different scholars: Who Runs the Church? Four Views on Church Government, ed. Steven B. Cowans (Zondervan 2004), particularly pp. 12-15. Each contributor to the book cites Scripture to support his church structure. Paragraph G is my own addition based on my observations of churches..
B. Pastor, elder, and overseer
They are functionally equivalent in the New Testament. Here’s the brief lay out of the evidence. (Pastor is just the Latin noun for shepherd. Pastor-shepherd is the same noun in Greek.) Overseer and pastor / shepherd also have verbs: Shepherds shepherd and pastors pastor. And overseers oversee. However, elder does not have a verb that is suitable for the noun. Elders “elderize”? No, instead the NT authors use the verb shepherd / pastor or oversee.
1.. First Timothy 3:1-6 and Titus 1 5-19
The verses in the epistle to Timothy lists qualities of an overseer, while the verses in the epistle to Titus lists virtually the same list for elders.
See Part 13, The Church and Fallen Leaders.
2. Acts 20:17-35
In v. 17 Paul calls for the elders to assemble in Miletus. Then in v. 28 Paul calls them overseers. In the same verse he uses the verb “shepherd” or “pastor.” So Paul tells the elders / overseers to pastor or shepherd the flock. The NIV translates the verb “be shepherds,” as it does in 1 Peter 5:2, next.
3. First Peter 5:1-4
Here I quote the passage and add the bold font and bracketed comments:
To the elders among you, I appeal as a fellow elder and a witness of Christ’s sufferings who also will share in the glory to be revealed: 2 Be shepherds [verb shepherd or pastor] of God’s flock that is under your care, watching over [verb oversee] them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; 3 not lording it over those entrusted to you, but being examples to the flock. 4 And when the Chief Shepherd [or Chief Pastor] appears, you will receive the crown of glory that will never fade away. (1 Peter 5:1-4)
So in that passage elders shepherd and oversee the flock. It’s a fair inference that elders are under-shepherds / pastors working for the Chief Shepherd / Pastor. Note that Peter calls himself an elder. This is important for the next verse.
4. John 21:15-19
This passage is about Peter’s restoration after his betrayal. Here is v. 16:
Again Jesus said, “Simon son of John, do you love me?”
He answered, “Yes, Lord, you know that I love you.”
Jesus said, “Take care [verb shepherd or pastor] of my sheep.” (John 21:16)
In Greek Jesus used the verb “shepherd” or “pastor.” We saw in 1 Peter 5:1 that Peter calls himself an elder. So elders shepherd or pastor Jesus’s sheep.
To conclude this section, overseers, elders, and shepherds are functionally equivalent. They have the same roles in the church. And elders oversee and shepherd / pastor the flock, since there is no appropriate verb corresponding to the noun elder.
C. Episcopal Model
The structure looks like this, simplified:
Archbishops
|
Bishops
|
Rectors
|
Congregation
Dr. Peter Toon, who wrote the chapter on the episcopal model, did excellent work in simplifying it. But it is still complicated (for me at least). The archbishops oversee the bishops, and the Archbishop of Canterbury is the first among equals. The bishops oversee a diocese or district. A rector oversees the local congregation. Dr. Toon mentions priests, but I’m not sure if they are the same as Rectors, as Cowan does not clarify. I attended St. Michael’s in Paris in the early 1980s, and I recall that the lead minister was called a “vicar,” who is probably the same as a priest. This is sometimes called a mono-episcopacy or “single episcopacy” (“mon-” = “alone” or “single.” The lead bishop appeared as early as the second century, as he oversaw a church in a city. Evidently the congregation has no political power, because this structure goes from the top down. I imagine that the bishops can influence the archbishops, and rectors can influence the bishops, and the congregation can do this to the rectors.
D. Presbyterian Model
General Assembly
|
Presbytery
|
Teaching Elders, Ruling Elders (called a session)
|
Congregations
Dr. L. Roy Taylor also did excellent work explaining this denominational structure. Elders appear as early as Exodus, where they represented the people. Elders also appear in the NT, beginning early in the Book of Acts and then in the epistles. In Acts 14:23 the Greek indicates that “appointing” elders was done by a show of hands (see Lev. 8:4-6; Num. 20:26-27). This leads the Presbyterian denominations to allow the general assembly to vote for the elders. The local congregation can vote for their own local elders that form a session. The ruling elders handle issues and discipline that come up in the church, while teaching elders cover the teaching functions. Members of the sessions from several local churches in a region form the presbytery.
E. Single-Elder Congregational Model
Pastor(s)
|
Deacons
|
Congregation
This structure is very common. The pastor may have pastors under him, like associates or a youth pastor, but he is the lead pastor. It’s not clear whether he is the first among equals. He has the most day-to-day authority. But the deacons hire him. The congregation has the vote and therefore some authority. I assume they form a search committee to hire the pastor and to promote deacons. Then they vote on the right candidate. Dr. Paige Patterson does a great service in explaining how this structure goes back to a few Reformation denominations in Europe, maybe so. But this looks very American to me.
F. Plural-Elders Congregational Model
Elders
|
Deacons
|
Congregation
Of all the structures argued for by the contributors to the book, this one, as presented by Samuel B. Waldron, is the most unrealistic (if I understood him). Elders are totally equal. There should not even be a “first among equals.” Pastors are the same as elders, so presbyterian churches that put forward a lead pastor are off base. There isn’t even a distinction between teaching and ruling elders. They all must teach and rule. Evidently the deacons are placed under the elders, and the congregation had no say, though it is easy to imagine that long-standing members may appeal to the elders informally, at least.
His thesis reminds me of the joke that reinterprets John 3:16: For God so loved the world that he never sent a committee!
Though Jesus told the twelve not to lord it over people as the pagans do, he still took Peter, James and John into his confidence. Three firsts among equals. Of those three Peter seemed to be more prominent I cannot go along with Catholic over-interpretation when Jesus told Peter that upon this rock I will build my church, but there does seem to be an added bump for Peter. So in the Gospels, Peter was the first among three and the other equals. In the first 11 chapters of Acts Peter took the lead, with John sometimes by his side. God used Peter to preach the gospel to the first Gentiles who miraculously converted. I like what some Acts commentators say that no one had Peter’s standing to convince the leaders of Jerusalem that Gentiles could be saved. Therefore, Peter was the first among equals. But this status was not absolute, for James (the Lord’s brother) made the final decision at the Jerusalem Council. Even Waldron’s interpretation of the pastorals seem to support total equality, but the data can be interpreted in other ways. It can easily be reinterpreted. Thus 1 Timothy 5:17 bumps up those elders who work hard at teaching and preaching, which reveals at least a few firsts among equals.
So all in all, churches need a leader because that is how they evolve. Recall that bishops over cities emerged in the second century (though Waldron downplays this). It seems natural. Strong personalities or those with wisdom take the lead, and of them one may emerge as a first among equals. Personally I would not attend a church that had all the elders rotate in and out of the teaching and preaching duties every Sunday. Everyone could quickly see the uneven quality of each elder during his turn. One may show compassion, another one may be a good businessman and has no time for studying Scripture, but he can handle the church finances. If they all led on Sunday morning, a competition would develop, subtly.
Therefore, I believe that there should be at least one elder who is the first among equals and who is in charge of Scripture teaching and casting the direction and vision for the church. I say that the elders may hire a specialist teaching pastor-elder. Waldron himself said that many presbyterian churches do exactly that. It is easy to imagine that Sam Waldron would be just that person, with his knowledge of Scripture, in his local church. This seems realistic to me. It is too bad Waldron did not go with this angle in his chapter.
G. Pastor and Plural-Elders and Plural-Deacons Model
This is one I have observed among independent churches, particularly the charismatic variety, so I add it here, but it is not found in Dr. Cowan’s introduction or a chapter to the book he edited.
Pastor
|
Elders
|
Deacons
|
Congregation
The pastor takes the lead, and he may have other pastors working under him, like associate pastors and a youth pastor, but he is the lead or senior pastor. This is very much like mono-episcopacy, as seen in the Episcopal Model, above. It may be like the Moses Model (not discussed here or in the book). However, the lead pastor listens to the elders, but he does not obey them necessarily (but see below in this lettered paragraph). Moses retained a lot of power.
The elders advise and come alongside the lead pastor but are not over him. At best, as a collective, they are equal to him. But he is the leader. They are over the deacons, who do practical things, but the lead or senior pastor oversees the whole thing. He hires and fires, casts vision, teaches doctrine and Scripture, sets the worship style, the order of service, decides who goes up on the platform, and who leads the lay leaders, and so on. The congregation can speak to anyone in leadership and offer an opinion or a complaint and suggest change, but they have no real authority.
The above description fits the New Apostolic Reformation (NAR) churches when the elders do not do their job and restrict the pastor who abuses the church.
The lead pastor is the overseer (bishop, so to speak) of the whole local congregation. As noted, the bishop (overseer or lead elder) appeared in the second century, so this structure goes back early in church history.
However, “power corrupts, and absolute power corrupts absolutely.”
This structure can be risky, because too much power in the hands of one person (the lead pastor) can corrupt him.
A solution is for the elders to become active and effective and also lead the church. Maybe a majority of elders can vote no on a pastor’s ideas about the direction of the church or the purchase of a building or the hiring or firing of a pastor, for example. Or a majority of elders can vote to fire him, if he gets out of line. Or registered church members may vote for elders that the lead pastor or pastors nominate. The registered members may vote for a lead pastor whom the elders nominate. In other words, the lead pastor does not have absolute authority.
H. What about apostles, prophets, evangelists and pastors and teachers?
This section is based on my own research, not the book in the previous section.
Ephesians 4:11 reads:
So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, (Eph. 4:11)
As for apostles and prophets, see the posts about them with those titles in Theology 101: The Basics. Evangelists, not the same as apostles, are briefly discussed in the posts on apostles.
What about pastors and teachers? I checked with three different Greek grammars, and they all agree that the best translation should read “teaching pastors.” This is in harmony with 1 Timothy 5:17-18, which says:
17 The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. 18 For Scripture says, “Do not muzzle an ox while it is treading out the grain,” [Deut. 25:4] and “The worker deserves his wages” [Luke 10:] (1 Tim. 5:17-18)
What is important for our limited purpose here is that elders-overseers-pastors who work at preaching and teaching are worthy of double honor (which means financial remuneration, though this angle is not relevant to this post). Instead. teaching and preaching elders-overseers-pastors agree with the better translation of the end of Ephesians 4:11: “teaching pastors.”
In any case I plan on a separate, online series on the gifts of the Spirit, including ministry gifts (so-called “office gifts”), so these last two lettered sections will have to suffice for now.
I discuss the ministries of apostles and prophets in three later parts in Ecclesiology: 10, 11, and 12.
VII.. Application
A. Universal or invisible church
The universal church is made up of true disciples or Christians everywhere around the globe, who are mixed in with untrue “Christians” in the same local church. The universal church is sometimes called the “invisible church.”
These true disciples are visible only to God. Only God can sort out who the true and fake disciples are, in the final day of judgment. However sometimes pastors and other leaders of local churches have to expose the fake “Christians” if they act out badly or live a lifestyle of sin without showing signs of true repentance.
22 And God placed all things under his feet and appointed him to be head over everything for the church, 23 which is his body, the fullness of him who fills everything in every way. (Eph. 1:22-23)
For this reason I kneel before the Father, from whom every family in heaven and on earth derives its name. (Eph. 3:14-15).
B.. God calls you to join his church.
You are not lost in the collective. You are individually called by God. God knows you personally. However, you are called to join a local church, where you can be part of a team. No spiritual lone rangers. Your individual calling needs to rub its shoulder with other people, so they can test it. Understand who you are in Christ individually and corporately. We are in this journey through the world, together. Use your gifts for one another (1 Cor. 12:7; 1 Pet. 4:10). Look outwardly.
Hebrews 10:24-25 says we are to meet together to encourage each other:
24 And let us consider how we may spur one another on toward love and good deeds, 25 not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching. (Heb. 10:24-25)
Also, we learned above the ekklēsia literally means “called out” (from the world and dark kingdom). It means in the NT “the assembly.” We are to assemble together. So the basic meaning of the noun and Hebrews 10:24-25 converge nicely and with a purpose. Let us meet together to spur each other to love and good works. The Day of the Second Coming and final judgment is coming on fast. We need each other right now.
C.. You are a member of a family.
Sometimes the family is dysfunctional. At other times it is functional enough. This post can help you grow in Christ because you are part of the royal family of God. You walk in his fullness by being filled with his Spirit. Then his Spirit cleanses you from your baser, mammalian, sinful behavior and raises you up so you can recover the broken image of God (Gen. 1:27 and 9:6).
D.. Jesus will build his church.
Jesus said, “I will build my church” (Matt. 16:18). Jesus has never abandoned his church, even though many have done so today. It is wrongheaded to say “I love Jesus” (the head of the body) but “I do not love his body” (his church). It is still important to attend regularly, to play your part to build his church, as he calls you.
E.. The church can help you.
You need help and a refuge when the world, the flesh, the devil, and disease. Who will visit you and pray for you in the hospital? Who will bury you with a funeral? Only members of the church will do those things. Please return to the church. You can be taught and uplifted when you are down. You will be cared for.
F.. Lay aside bitterness and grow up in Christ.
A disciple may have offended you at church. You did not get your one prayer answered. Now you are bitter. It is time to lay that aside. You are only hurting yourself. His church rolls on, and the person who offended you moved on and now lives his life. You cannot remain stuck, brooding on it.
Most importantly, you have to move past the hurt. This is called growing up. A good way to move on is to contribute to the church, as a human “air-conditioner” that gives off refreshing ministry, rather than a human “vacuum cleaner” (or “hoover”) that sucks up everything. Give more than you take, in other words. Use your gifts for one another (1 Cor. 12:7; 1 Pet. 4:10). Then you will not have time to hold on to your old grudge or be offended the next time.
BIBLIOGRAPHY
Dr. Jim's Essential Bible Teaching 