CHAPTER 11: THE STUDY OF THE CHURCH (ECCLESIOLOGY)
While most scholars agree as to what the churches were like in New Testament times, many do not think New Testament church principles are important, and in fact some claim that the Scriptural pattern is not "practical" today. If God has given us a guide in the New Testament as to how the churches are to be organized and to worship obviously we should follow it.
1. THE FORMATION OF THE CHURCH
1.1 Definition of Church
It is interesting to note that the English word "church" in the New Testament comes from the Greek words kuriakos or ekklesia, which means "belonging to the Lord" and a "body of called-out people" or "assembly." Therefore, the definition of the term "church" is a group of people called out from the world and belonging to the Lord.
It is used of an assembly of pagans at Ephesus (Acts 19:32) and of Israel in the wilderness as a congregation called out of Egypt (Acts 7:38), but most frequently it is used of believers in the Lord Jesus Christ. In the last sense it is used in three distinct ways. It is used of all those, living, dead, or yet unborn, who have believed or will believe in Christ from Pentecost until the Rapture. This is the Body of Christ. Today the word "Church" is often capitalized when used in this sense (in distinction to the local church).
It is used of living believers on earth at a particular time (such as "the Sixteenth-Century Church"). It is used of believers in a locality who gather together in the name of the Lord Jesus to worship, pray, study, witness, etc. When several assemblies are referred to in an area, the plural "churches" is generally used, e.g. in Galatia (Galatians 1:2) and Macedonia (2 Corinthians 8:1). It should be noted that Scripture never speaks of a building where Christians meet as a "church," nor of an association of churches, nor of a denomination. These are all modern conceptions.
Pictorial illustrations often clarify an abstract concept, and the Bible is full of such helps. In Ephesians we have several pictures of what the Church is in relation to God.
The Church is the Body of Christ (1:22, 23). Christ is the Head in heaven, and His people are the members of His Body on earth with important functions to perform. See also 1 Corinthians 12:12, 13. It is a Building (2:20-22). Christ is the Chief Corner Stone of the Building, the Temple where God dwells. See also 1 Corinthians 3:9, 16. It is called a New Man (2:15). From the former warring factions of Jews and Gentiles, God has made one new man - a new creation, the Church. It is the Bride of Christ (5:25-27; 2 Corinthians 11:2). Here the Church is seen as an object of affection. (It is similar to Israel being the wife of Jehovah, though not the same.) There are other pictures also, in other parts of the New Testament, such as a flock (John 10:16), God's husbandry, or field (1 Corinthians 3:9), God's House, and the pillar and ground of the truth (1 Timothy 3:15).
1.2 Church is a Mystery
Because it was unknown to and even hidden from Old Testament saints that there would some day be one new body composed of Jew and Gentile, the Bible calls the Church a "mystery." This means that it is a sacred secret now made known by God through the New Testament apostles and prophets (see Ephesians 3:4, 5, 9; Colossians 1:26 and Romans 16:25, 26). Christ predicted in Matthew 16:18, "I will build my church" (future tense) and in Acts 1:5 He promised His disciples that they would be baptized with the Holy Spirit. Acts 5:11 speaks of the Church as being in existence, and 1 Corinthians 12:13 shows that the Body of Christ was formed by the Spirit's baptism. Between Christ's predictions and the reference to the Church in Acts 5 that fits in with Paul's description of the Holy Spirit baptizing all believers into the one body came Pentecost (Acts 2:4), when they were all "filled with the Holy Spirit." Pentecost, then, is the birthday of the Christian Church. Some features of Judaism are retained in Christianity, but as to origin, purpose, and destiny, Israel and the Church are quite distinct. To confuse such dissimilar bodies is to confuse much of the special Biblical teaching for Christians or Jews respectively, and thus to cause a watering down of the gracious provisions of Christianity with the legalism of Judaism.
1.3 Characteristics of the Church
Each local assembly of believers should mirror the truths of the universal Church. These characteristics are:
Unity (Ephesians 4:4 - there is just one true Church);
Submission to the Head (Christ - Ephesians 5:23; Colossians 1:18; and to His Divine Representative, the Holy Spirit - John 14:16, 26);
Universality (Acts 2:47; 1 Corinthians 12:12-26 - all true believers belong to this one body; all believers living clean lives and not holding serious error should be received into the local church, since they are in the universal Church. The communion table should be the Lord's table and not man's);
Holiness (1 Corinthians 3:17 - God has separated His people from this sinful world as a whole; individuals in local assemblies should live lives of purity and goodness to illustrate this fact and to please Christ);
Growth (Ephesians 4:11, 12 - the Church is built up ["edified"] by the gifts Christ has given to His Church); and
Universal priesthood of believers (1 Peter 2:5, 9 - this does not mean that all preach, but that all function as worshipping priests).
All believers are to help spread the faith. This is done through the gifts that each possesses. Numerically and spiritually the Church and churches are built up by a chain reaction as pictured in Ephesians 4:12, 13. The gifts were given "for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ." Gifted leaders seek to mature the saints so that they in turn can build up the body by their service. There is room in local churches for all God's gifts, and unless these gifts are exercised, God and the church are being robbed. The various preaching, teaching, and helping ministries both at home and abroad expand the Church, just as they did in the book of Acts. Acts shows how the good news spread from Jerusalem to Rome. It is our duty to spread it to the ends of the earth (Acts 1:8).
Before we see how the New Testament Church is to function, let us see why God formed it in the first place. Again, Ephesians has the answer: "To the intent that now unto the principalities and powers in heavenly places might be made known by the church the manifold wisdom of God ... to him be glory in the church and in Christ Jesus to all generations, for ever and ever. Amen" (Ephesians 3:10, 21). The Church is to be a witness not only to the world, through the preaching of the gospel and the Christ-filled lives of believers, but even to the angelic beings it is to be a testimony to God's wisdom. In the local churches God is to receive glory as the believers gather together to worship and praise Him. The idea that the Church will succeed in converting the whole world is contrary to predictions of apostasy in the last days (1 Timothy 4:1-3, 7; 2 Timothy 3; 4:1-4; 2 Peter 2; Jude 3, 4).
2. FUNCTION OF THE CHURCH
2.1 Power of the Church
What means has God established that will make a local church function to be a glorious testimony to His wisdom and grace? He has given His saints power, gifts, organization, the ordinances, discipline, women's ministry, and means of support.
The power of the true Church is in a Person. He is none other than the Holy Spirit. "You shall receive power when the Holy Spirit has come upon you" (Acts 1:8). The Church was born in a prayer meeting, for that is how the power of the Spirit is obtained - through prayer. In Acts 2:42 we read that the early believers "devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers."
The Holy Spirit is Christ's Vicar on earth. His leading should be sought in deciding on public ministry, disbursing funds, arranging services, disciplining wayward believers, and all other things - great and small. It is comparatively easy to formulate a man-made program, but it takes spiritual leadership to consult and expect an answer from God the Holy Spirit. It is wrong to "quench" the Spirit by fixed regulations that limit His powerful working. As long as things are done "decently and in order" and in the framework of New Testament principles, nothing requires that every local assembly must be exactly like every other one in its services or in other non-essential ways. The leadership of gifted brethren and scripturally recognized elders will keep things in order.
When Christ ascended He gave gifts to men. The gifted men were then given to His Church to build it up (Ephesians 4:8-16). Here five types of men are called gifts: apostles and prophets, evangelists, pastors and teachers. In 1 Corinthians 12:8-10 there is a list of "gifts" which are endowments that the Spirit may bestow on any believer, whether he is a pastor, teacher, or evangelist or not. It is possible to do the work of an evangelist in pointing one to the Savior without being a full-time evangelist. Here we shall just discuss the five major gifts of Ephesians 4.
2.2 The Apostles are the Foundations of the Church
The apostles were for the founding of the Church (Ephesians 2:20). They were witnesses to our Lord's resurrection and had special powers from God. (Paul saw the Risen Christ at his conversion on the Damascus Road.) There are no Apostles today in the full sense of the term, though all missionaries (the word "apostle" means "sent-one") do similar work-but without the spectacular gifts of Peter and Paul, or their authority. Those who claim apostleship today are merely trying to usurp authority. They are to be avoided. The Apostles have no "successors."
Before the New Testament was written the New Testament prophets had direct revelations from God and made predictions that came true, and also spoke before the churches. No one today in the Church has direct revelations from God since the completed New Testament gives us all we need for faith and practice. People who claim to be on a level with the New Testament prophets today are either deceived or deceivers, or both.
We always need and always will have evangelists in the Church. Whether well-known or locally known, these men are endowed with the gift of winning men to Christ by preaching the gospel. They usually go from place to place. After a number of converts have been made, the shepherds and the teachers guide these new Christians, establishing new congregations or adding to ones already there. A true evangelist depends on the Holy Spirit to get people to decide for Christ. Much reproach has been brought on the Church by types of "evangelism" that are not Scriptural or honest. It is better to have few or no "decisions" than false professions that last only a few months or even less.
2.3 Church Organization
Pastors are under-shepherds. Christ is the Chief Shepherd. Pastors (always plural in the New Testament) are gifts, not rulers of local churches, as is so commonly and erroneously thought. Usually they seem to be the same persons as those who have the office of elders or overseers. The pastors are so closely associated in the original text with teachers that many believe they are two aspects of one gift; that is, you cannot be a real pastor unless you have the gift of teaching also. Shepherds certainly do feed the flock with the spiritual food of the Word of God by teaching, but there are othe things that pastors should do to help the flocks in which God has set them. Words of encouragement, visitation of the sick or wandering, counseling those with problems, are just some of the many things to be done. A shepherd's heart will tell a man what is needed, with the Holy Spirit's aid. The church that is blessed with several pastors is fortunate indeed, especially if it is a large congregation. For one man to have the responsibility of pastoring hundreds or even thousands is more than should be asked of any man, no matter how competent and sincere.
Everyone knows what teachers are - those who impact information. In the spiritual realm a teacher is much more, because the gift of teaching entails living what is taught, and what is taught is the inspired Word of God. The "Doctrine" of the Apostles (Acts 2:42) is simply the teaching of the Apostles. No true teaching takes place on the Scriptural level without the Holy Spirit. It is possible to learn facts and even sound doctrine in an academic way but that merely feeds human pride and hinders spiritual growth. The ideal place to learn is in the local church from those with the teaching gift. A little is learned at a time, so that it may be put into practice. A formal Biblical education in a sound Christian school can be a great help for systematic teaching and for the acquiring of certain background helps that are not taught perhaps in local churches. There is no requirement, however, that one have formal training before he can minister in the church. Training from the Word is what counts most. Some who have educational prestige do not always have spiritual life - and many churches have been wrecked because of this. We should honor, respect, pray for, and support all those who minister in evangelizing, pastoring, preaching, and teaching.
What does the New Testament teach about organization? God is a God of order. He is "not the author of confusion" (1 Corinthians 14:33). In the local church there should be order, but it should be God's order and not man's.
The letter to the church in Philippi was addressed to three classes of people: saints, bishops, and deacons. Saints, that is, the whole congregation, include the bishops (overseers) and deacons, but the latter two are groups with special organizational responsibilities in the local church. There were a number of each group in the congregation in Philippi, which is the order throughout the New Testament. While the "officers" (if we may use that term) are important, the whole body of worshipping priests gets first place in the Apostle's greeting, which is much different from some of the systems prevalent today, where the so-called "laity" take second place to the "clergy."
The word bishop is simply an anglicized form of a word meaning "overseer" or "superintendent." It does not mean a clergyman with authority over several churches, for Scripturally there are several overseers in one church. Acts 20 (compare verse 17 with verse 28) and Titus 1 (compare verse 5 with verse 7) prove the terms "bishop" and "elder" to be synonymous. The difference in terms stresses the duty (overseeing) and the dignity (elder) of the men holding this position. The Biblical qualifications for eldership are high and spiritual. Those who are successful in business do not necessarily qualify as elders. 1 Timothy 3:1-7 and Titus 1:7-9 give clear and detailed qualifications for elders. Only the Holy Spirit can show who is worthy of this high office. He will choose those who will look after the flock like shepherds and not masters, those who can control themselves and their families, and can contend for the faith against false teachers (1 Peter 5:2; Acts 20:28). Even thought it is the duty of elders to rebuke and exhort the flock - and this may make them unpopular with offenders - we are to esteem them highly (1 Thessalonians 5:13) and give "double honor" (the word often means financial help) to those who rule well (1 Timothy 5:17). Faithful bishops work hard and will receive a "crown of glory that fadeth not away" when the Chief Shepherd comes (1 Peter 5:4).
The Greek word diakonos simply means "servant." Sometimes it is used in a non-technical sense in the New Testament and is so translated, and sometimes it is used in the special sense of Philippians 1:1 and then it is merely anglicized to deacon. Acts 6:1-7 is probably the first passage about deacons. The actual word is not used in this passage but a related verb ("serve") is used. Actually, deacons' service is wider than merely waiting on tables, and probably includes all sorts of work not the direct responsibility of the elders. The requirements for deacons are high (1 Timothy 3:8-13) and are similar to those for elders. Also they must be proved before being allowed to serve (v. 10). Gravity, soundness in the faith, and no lust for wealth are some of the requirements. Verse 11 may refer to the deacons' wives, or possibly to deaconesses. Romans 16:1 may refer to Phoebe as a deaconess of simply as a servant in the church in the general sense. Deacons who serve well win a good standing and great confidence in the faith (1 Timothy 3:13).
2.4 Church Sacraments
Men have made many ordinances of sacraments, but the Word of God knows of only two - water baptism and the breaking of the bread. The ordinances confer no "grace" upon the participants but are tokens of love and obedience to the Savior. The ordinance of baptism is rightly administered once only; the communion may be observed very frequently.
Some make baptism a requirement for local church "membership." While ideally every Christian should be baptized, there is no Scripture linking baptism with church membership. In fact there is no Scripture about local membership at all. Much controversy about baptism could be eliminated were it generally understood that baptism is an outward sign of what has been accomplished in the heart. Baptism does not wash away sin; it can neither save nor help save.
Some believe that baptism indicates a new start in life, and signifies identification with Christ in His death, burial, and resurrection. Others feel it symbolizes being baptized in the Holy Spirit. All evangelists agree it is an act of obedience to Christ's command and sets one apart publicly to live a Christian life. In some countries even today baptism of converts rather than simply profession of faith is the signal for persecution by unbelievers.
The word "baptize" comes from a Greek word meaning "to dip," or "submerge." It has a secondary meaning of "identification" and identification with Christ is an important concept in baptism. Immersion is the correct mode of baptism. John the Baptist picked a spot where there was "much water" (John 3:23), which would have been unnecessary if sprinkling or pouring were the mode. Jesus, when He was baptized, went up "out of the water" (Matthew 3:16) and Philip and the Ethiopian eunuch "went down both into the water" (Acts 8:38).
More important than even the meaning or mode of baptism are the subjects of baptism. It is possible for an unsaved but religious person to be baptized in every possible mode by every organized group in Christendom and still be unbaptized in God's eyes! In the New Testament only believers are baptized. All those baptized need not be adults, but they must have accepted Christ. Baptizing babies and others who are not saved gives a false sense of security since it is so easy for man to put his trust in religious ritual. In Acts the order is always "believe and be baptized" and never the reverse. The houshold of the Philippian jailer is sometimes used as proof that whole families should be baptized, regardless of whether they are yet all believers - but he "believed with all his house" (Acts 16:34). Christ has commissioned us to go and teach all nations and to baptize. Let us see that the teaching is Scriptural, and also the baptism itself (Matthew 28:19, 20).
The remembrance of Christ in His death and resurrection is called either "communion," "the Lord's Supper," or, as in Acts, "the breaking of the bread." The communion is a simple rite which, like baptism, is commanded in the Gospels, practiced in the Acts, and explained in the Epistles. On the night of His betrayal the Lord Jesus instituted the breaking of bread and the drinking of the cup as a remembrane of Himself until He returned (1 Corinthians 11:26). It is important to remember Him in this way, since it was His request. Knowing human weakness, the Savior graciously provided tangible symbols - the bread speaking of His body given for us, and the fruit of the vine speaking of His blood shed for our sins on the Cross. These emblems vividly bring to mind the greatest proof of His love for the Church.
As believer-priests who have come together to worship the Lord in His death, we portray the unity of the Body of Christ around the Lord's Table and gain direct access to God's presence (Hebrews 10:19-22). The communion service has been the central worship of most of the professing Church down through the ages. In modern times, some have neglected the Lord's Supper for fear of ritualism; but if the Holy Spirit has liberty to draw out the heart-worship of God's people there is no need for the breaking of bread to become a mere ritual. A true remembrance meeting is a great spiritual benefit to believers and a bulwark against turning away from the Person and work of Christ.
There is no rigid rule about how often we are to celebrate the Lord's Supper, but it seems clear that the early Christians did so every Lord's Day (Acts 20:7). Evidently the offering was taken at this time because the saints were to set aside their gifts for the first of the week (1 Corinthians 16:2). By nature we are so cold and unappreciative, for the most part, that a frequent spiritual recollection of the sufferings of Christ is an important part of our corporate Christian life.
2.5 Church Discipline
A church's testimony is not harmed by people of all sorts attending gospel services or other meetings where the Bible is preached or taught. But as soon as people are allowed to partake of the communion and are recognized as in fellowship with the believers as fellow-Christians, it becomes the duty of the leadership of the church to discipline any who lead lives that are immoral or careless, or any who spread false doctrine. Many churches have no discipline at all today for fear of losing members. Also a person may be under discipline in one area or group and then be accepted in another as if nothing were wrong. The whole purpose of discipline is to restore the erring ones to fellowship. Tact and grace are imperative in this, but if the church is to be holy, as God commands, warnings must be made to the unruly (1 Thessalonians 5:14). The disorderly are to be avoided (2 Thessalonians 3:11, 14, 15) along with those who sow discord (Romans 16:17), and heretics are to be flatly rejected (Titus 3:10). A heretic in the New Testament is one who causes division by embracing false views on important doctrinal matters. The final form of discipline is ex-communication (1 Corinthians 5:11, 13). This should be done gravely, and should extend to the immoral, greedy, idolatrous, railing, drunken, and extortioners. All discipline should be fair, and church matters should be kept within the confines of the congregation. If some of the totally disqualified persons now claiming fellowship in certain otherwise sound congregations were disciplined, perhaps we should see more of God's blessing in the gospel testimony.
2.6 The Role of Women in Church
The service of women in the churches is great, but it is not a pulpit ministry. While spiritually equal to men in Christ Jesus (Galatians 3:28), the women are not to speak in church (1 Corinthians 14:34, 35) or to teach or usurp authority over the men (1 Timothy 2:12). She may still teach other women and children, but not groups including men. Women are to wear a head covering as a sign of subjection to the man and as a testimony to the angelic hosts which observe the church's order (1 Corinthians 11:10). The reason for women's subjection is that woman was second in creation but first in the fall.
If a woman cannot be a preacher, public teacher, or elder, what can she do? She can serve God with her material goods (Luke 8:3), practice hospitality (Romans 16:1), and teach younger women (Titus 2:4). She can be an encouragement to all. Devout women have been active in charity, foreign missions, and innumerable other services over the centuries. Women can easily stay within the bounds of Holy Writ and yet never lack for service to Christ and the Church.
It costs money to provide a meeting place for the local church and to support missionaries, elders, widows, the poor, preachers and evangelists. Where does it all come from? It should come only from believers who give from a motive of liberality and love. Israel was required under law to give a tenth - surely Christians under grace should do at least as well! Giving is to be proportionate to income (1 Corinthians 16:2), secret (Matthew 6:1-4), and cheerful (2 Corinthians 9:7). We should all give as much as we can because God has given so liberally to us. Let us not forget His unspeakable gift (2 Corinthians 9:15)!
3. BIBLIOGRAPHY FOR FURTHER STUDY
R.E. Harlow - Basic Bible Doctrines, Chapter 11 (Emmaus Bible College).
Henry C. Thiessen - Lectures in Systematic Theology, Part VII Ecclesiology (Grand Rapids: Eerdman's Publishing Company).
William H. Baker - Survey of Theology II, Lessons 7, 8 and 9 (Moody Bible Institute).
William MacDonald - Christ Loved the Church (Emmaus Bible College).