Rex Banks.

Introduction

The good news of scripture is that the God, who could not simply ignore sin, broke its power over man by meeting the demands of perfect justice Himself and then with nail- pierced hands extended the gift of eternal life to frail, weak, sons of Adam like you and me. Now, a gift cannot be earned but it must be accepted, and according to the New Testament good-hearted men and women of the first century accepted the offer of salvation by responding in faith to the good news; faith which manifested itself in repentance for sin, confession of Jesus as Lord and baptism for the remission of the sin. (See "Accepting God's Gift")

Clearly since baptism is the point at which the repentant believer's sins are washed away by the blood of Christ (not by the water [1 Pet. 3:21]) baptism also marks the beginning of a new relationship between God and man, and scripture has a great deal to say on this topic. One aspect of this new relationship is touched upon in 1 Cor 12:13 where Paul reminds his brethren at Corinth that "by one Spirit we were all baptised into one body". (1 Cor 12:13) What we learn from this verse (among others) is that scriptural baptism places the believer in something which the New Testament calls one body. Thus the same action (scriptural baptism) which washes away sin is also said to place the believer in one body, and if we let scripture explain its own terms we discover that this one body (cf Eph. 4:4) is also called "His (i.e. Christ's) body" and also "the church". (Eph 1:22, 23; Col 1:18) To be "baptised into Christ " (Rom 6:3; Gal 3:27) is then to be baptised into His body, which scripture also calls (among other things) the church.

In the following paragraphs we are going to touch up on a few matters relating to the concept of the church as that concept is developed by the inspired writers of scripture.

The New Testament and the Term "Church"

The word translated "church" in the English Bible (ekklesia) is from ek (out) and klesia (kaleo, to call), and it was often used by the Greeks to speak of a gathering of citizens called out from their homes into some public place, an assembly of people convened for the purpose of deliberating. The word occurs frequently in the Greek translation of the Old Testament (Septuagint), where it is primarily used of Israel, God's chosen people.

In the New Testament the word is used to speak of the tumultuous assembly in the theatre at Ephesus (Acts 19:32, 41) and also of a properly convened "lawful assembly". (Acts 19:39) It is also used by Stephen, who describes the company of Israelites who followed Moses into the desert as the "church in the wilderness". (Acts 7:38 [K.J.V.]) However the New Testament writers use the word ekklesia almost exclusively in a Christian context and although we do not normally define a word primarily in terms of its etymology, it is surely significant that Christians are said to have been "called" through the gospel. (2 Thess. 2:14) Among other things those who belong to Christ are said to have been "called...out of darkness (Satan's realm) into His marvellous light" (1 Pet 2:9), to have been "called to freedom" (Gal 5:13) and to have been "called" to "eternal life" (1 Tim 6:12). Clearly then when used of God's people, ekklesia is a strongly suggestive term, and in this context it is used in at least three different ways. For the sake of convenience we will look later at the scriptural use of this word to speak of Christians assembled for worship, and focus now upon its use by inspired writers in connection with (1) the universal church and (2) the local church.

The Universal Church

We noticed above that by submitting to scriptural baptism the repentant, confessing believer washes away his sins (Acts 22:16) and is baptised into what scripture calls one body (1 Cor 12:13) which is Christ's body, the church. ( Eph 1:22, 23; Col 1:18) According to scripture there is but one body or church (Eph 4:4) and but one baptism which places a repentant, confessing believer into that body or church. (Eph 4:5) When scripture uses the term "church" to speak of all those throughout the world who have obeyed the gospel, it is using the term in the universal sense. In this universal sense then ekklesia is used to designate all those who have obeyed the gospel and only those who have obeyed the gospel.

Clearly since obedience to the gospel places one in the church of the Bible, it makes no sense to speak of the church of the Bible as an organization which a saved person decides to join or not to join. According to scripture when a person obeys the gospel it is "the Lord" who adds him to the number of the saved (Acts 2:47) in the universal body/church of Christ. Jesus is Saviour of "the body" (Eph 5:23) and with His blood He purchased "the church" (Acts 20:28) which simply means that Jesus is not the Savior of those outside "the body" and that His blood does not purchase anyone outside the "the church." When we use language which suggests that salvation exists apart from the church we are using language in a manner which is foreign to scripture.

Our understanding of the church of the Bible is greatly enhanced if we consider some of the figures used in scripture to describe her, and in this context the following metaphors are instructive:

a) The church is the spiritual "body of Christ," and Christ is the "head" of the church. (Eph 1:22, 23; 5:23, 30; Col 1:18, 24) Since there is but one head there is but one body (Eph 4:4) and, just as in the natural realm the head directs the body, so too Christ is director of His body, the church. Of course headship designates authority, and the church is subject to Christ as the wife is subject to her husband. (Eph 5:22-33) It is only by "holding fast to the head" that the body "grows with a growth which is from God". (Col 2:9) Likely by describing Christ's spiritual body as "the fulness of Him who fills all in all" (Eph 1:23) Paul is reminding us that the fulness of the divine blessings repose in this body. Quite simply there are no spiritual blessings outside the body of which Christ is the Head.

b) The church is the spiritual "kingdom" anticipated by the inspired writers of the Old Testament and described as a reality by the writers of the New Testament. Although not all kingdom references speak of the church (e.g. Matt 25:34; 2 Pet 1:11) it is clear that the church is the present earthly phase of God's kingdom, which is why in Matt 16:18 Jesus uses "church" and "kingdom" synonymously ("I will build my church....I will give you the keys of the kingdom..." ). It is also why Jesus speaks of the Lord's Supper as a memorial which is to be observed in the kingdom. (Matt 26:26-29) Scripture tells us that Christ the King is seated today upon the throne of His father David (2 Sam 7:12-16; Psa 89:3, 4, 35-37; Lk 1:31, 32) and scripture also reveals that David's throne was in fact God's throne. (1 Chron 29:23; Rev 3:21) It is this same kingdom which Daniel says would be established in the days of the Roman empire. (Dan 2: 44) Thus in the days of Rome when John the Baptist and Christ were upon the earth they could both speak of this kingdom as being "at hand". (Matt 3:2; 4:17)

c) Jesus adds that the kingdom would "come with power" during the lifetime of those living in the first century. (Mk 9:1) When this promised "power" came upon Christ's apostles on the first Pentecost following His resurrection from the dead (Lk 24:49; Acts 1:8; 2:1-4) the long-awaited spiritual kingdom was established. Following that momentous day of Pentecost in Acts chapter 2, first century Christians are spoken of as having entered the kingdom. For example Paul reminds the Colossian Christians that they had been "transferred...to the kingdom". (Col 1:13) Christians are said to "receive" an unshakable kingdom (Heb 12:28) and to constitute a "royal priesthood" (1 Pet 2:9) and "a kingdom". (Rev 1:6)

d) Christ will reign over this kingdom until death is abolished (1 Cor 15:25, 26) on the last day (Jn 6:39) at which time He "delivers up the kingdom to the God and Father". (1 Cor 15:24) Thus the church is a monarchy ruled over by One who has all authority (Matt 28:18; Col 3:17) and as citizens of Christ's kingdom Christians are to acknowledge His sovereignty in all matters.

e) The church is the "temple of the living God". (2 Cor 6:16) In the Old Testament the tabernacle and temple are described as the dwelling place of God (Ex 25:8; 1 Kings 8:13) where His glory manifested itself (Ex 40:34; 1 Kings 8:10, 11) and in the New Testament it is the church which is pictured as the Lord's temple and dwelling place. (1 Cor 3:16; Eph 2:21, 22) It is because the Spirit of God dwells in this temple (the church), that Paul issues a stern warning to those who threatened to destroy the church by factionalism (1 Cor 3:16) or to compromise her holiness (2 Cor 6:16) by pagan associations.

f) The "cornerstone" of this spiritual temple, keeping it steady and in line is Christ. (Eph 2:20 cf Isa 28:16; Psa 118:22; Acts 4:11) Then there is "the "foundation" which is said to consist of the "apostles and prophets" (Eph 2:20) because it is the teaching of these inspired men which sets forth the gospel of Christ. Within this spiritual temple, the church, no separate priesthood exists, but instead all Christians are priests offering up "spiritual sacrifices acceptable to God through Jesus Christ". (1 Pet 2:5)

g) The church is "the pillar and support of the truth". (1 Tim 3:15) The word translated "pillar" means a column such as supports a building, while the word translated "support" suggests the idea of a foundation designed to support an entire superstructure. In God's plan the church is not the originator of truth but the pillar and support of the truth, which is of course set forth in God's word. (Jn 17:17) Luke speaks of this "word of God" as the "teaching of the Lord" and as "the faith" (Acts 13:7, 8, 12) and thus when Jude tells us that "the faith" was "once for all delivered to the saints" (Jude 3) he means that the word of God, the teaching of the Lord was delivered once and delivered for all time. The divine assurance is that the truth set forth in the first century by specially chosen men guided by the Holy Spirit (Jn 14:26; Gal 1:11; 2 Pet 1:21) will never pass away (1 Pet. 1:22-25) and it is God's plan for the church to function as the pillar and support of that truth.

h) The church is the "bride" of Christ. (Rev 19:6-9) She is "betrothed" to Christ, and must safeguard her purity by taking care that she is not deceived by those who preach "another Jesus," bring "a different spirit" or offer a "different gospel". (2 Cor 11:3, 4) Her destiny is heaven. (Eph. 5:27)

These and other figures found in scripture illustrate the centrality of the church in the divine plan of salvation. Before time began the Lord determined that "every spiritual blessing" which He bestowed upon man would be made available "in Christ" (Eph 1:3) which means in the church of which He is head. To God is the "glory in the church and in Christ Jesus to all generations forever and ever". (Eph 3:20, 21)

Much more could be said about the church pictured in scripture but enough has been said to demonstrate her centrality to the divine plan of redemption. Planned in eternity and prepared for by the Old Testament prophets, we have seen that the church was at hand during the ministries of John the Baptist and Jesus, and was established with power in the city of Jerusalem on the day of Pentecost following Christ's resurrection. Among other things the church is the body of which Christ is the head, the kingdom of which Christ is the king, the temple of which Christ is the cornerstone, and the pillar and support of that truth of which Christ is the mediator. Christ is builder, purchaser, saviour and foundation of the church, and He will come again for her as a bridegroom comes to claim his bride. Clearly the failure to appreciate the importance of this sacred institution reflects a failure to understand one of the great themes of scripture.

The Local Church

According to the New Testament, the one universal church consists of the aggregate of all repentant, confessing believers who have been scripturally baptised. Christ is sole head of this body. Seated at the right hand of God in heaven (Rev 3:21) Christ exercises all authority over the universal church. It is important to notice here that Christ reigns from heaven. Significantly no scriptural authority exists for an earthly head over the universal church. In fact when we examine the New Testament we find no provision for the universal church to function through any organizational structure, and this brings us to a study of the local church.

The Church During the Apostolic Period

Following the day of Pentecost in Acts chapter 2 when the church was established, and prior to the completion of the New Testament scriptures towards the end of the first century, the "doctrine of Christ" (2 Jn 9) was communicated to the world through the teaching of inspired men (Jn 14:26; 16:13; 1 Cor 2:12-13; 14:37; Gal 1:11-12 ), but none of these men claimed to be the earthly head of the church.

Nor was any provision made in scripture for apostolic succession. Matthias who was "chosen" by the Lord to replace Judas (Acts 1:15-26 [esp. 24]) prior to the establishment of the church in Acts 2, had to possess two qualifications in order to take this office: first he had to have been with Jesus from the time of His baptism by John, and second he had to have personally seen the risen Christ. (Acts 1:22) Clearly no one can meet these qualifications today and thus there are no apostles today in the sense that this term is applied to "the twelve" (1 Cor 15:5) whose names are inscribed upon the twelve foundation stones of "the holy city". (Rev 21:14) Paul who was later called personally and directly to be an apostle of Christ speaks of himself as "one untimely born". (1 Cor 15:8) The apostolic office then was part of the foundation of the church (Eph 2:20) and that foundation was laid once for all. When James was put to death (Acts 12:2) no one succeeded him and no one succeeded any of the other apostles. The bottom line then is that as far as the church universal is concerned there is no provision in scripture for a permanent earthly headship, earthly hierarchy or earthly organization.

On the other hand it is equally clear that first century Christians did indeed engage in corporate activities in some kind of organizational structure, and that certain individuals did indeed exercise authority in certain matters with divine approval. For example Paul specifies the qualifications for a particular "office" within the church (1 Tim 1:1ff) and urges brethren to appreciate those who "have charge over...(them) in the Lord ". (1 Thess 5:12) We read too of regular assemblies, (Heb 10:25; 1 Cor 5:4) a widow's list, (1 Tim 5:9) co-ordinated charitable activities, (1 Cor 16:1, 2) special roles of service, (1 Tim 3:8ff) and the like, all of which tell us that some kind of organizational structure was in place. In order to learn more about this structure we need to look at what scripture has to say about the church at the local level.

Life in the Local Church

When Paul addresses letters to the "church" at Corinth (1 Cor 1:2) the "churches of Galatia" (Gal 1:2) and the "church of the Thessalonians" (1 Thess. 1:1; 2 Thess 1:1) he uses the term "church" to speak of a community of Christians in one location. He also has these local communities in mind when he uses expressions such as "churches of Christ" (Rom 16:16) and "churches in Judea," as does Luke when he mentions "every church" (Acts 14:23) and Jesus when He speaks of "the seven churches". (Rev 1:11) Thus while scripture uses the term "church" to speak of the one universal church, it also uses the term to speak of local communities of Christians in different areas which make up that universal church.

The importance of observing the Biblical distinction between the universal church and the local church is easily illustrated. For example as we have seen the universal church came into existence on the day of Pentecost in Acts chapter 2, but local churches did not exist in a particular town or city until the gospel had been preached in that town or city (e.g. Philippi [Acts 16]; Thessalonia [Acts 17]). Paul's own case illustrates another distinction between the universal and local church in that he was added to the former by the Lord at the point of baptism (Acts 9:18) but was not immediately acknowledged as a member of the latter by the Jerusalem church when he came to that city. (Acts 9:26) Again, whereas scripture speaks of but one universal church it speaks of many local churches.

Another important difference between the church at the universal level and the local level is this: whereas at the universal level the church has no earthly organization, at the local level the church described in the New Testament did indeed possess a formal structure and government, and some of her corporate activities conformed to a pattern which was laid down by inspired men. We can only touch the hem of the garment, but consider the following points:

When fully "set in order" (Tit. 1:5) local churches possessed a simple yet distinctive organization. Not long after the establishment of the church in Acts 2, we read of "elders" in the church at Judea (Acts 11:30) and a little later we learn that Paul "appointed elders ...in every church" (Acts 14:23) while in Galatian territory. We read of elders in the churches at Jerusalem (Acts 15:2) Ephesus (Acts 20:17) Philippi (Phil 1:1) and other places (Jas 5:14) and we find that Titus is left in Crete to "set in order what remains" by appointing elders in every city. (Tit 1:5) Elders are to "shepherd" and "guard" the "flock" (1 Pet 5:2; Acts 20:28) and to "take care of the church of God". (1 Tim 3:5) They are to be able to "exhort in sound doctrine and refute those who contradict" (Tit 1:9) and are described as "exercising oversight". (1 Pet 5:2)

In some English translations the word "elder(s)" is rendered "bishop(s)," (e.g. Phil 1:1; 1 Tim 3:1 [K.J.V]), and other terms like "pastors" (Eph 4:11) and "overseers" (1 Tim 3:1 [N.A.S.V]) are used to speak of this same office. In 1 Tim 4:14 a local group of elders is referred to as "the presbytery." These different descriptive terms all describe the one office. In every instance we find a plurality of elders in the local church (never simply one elder), and scripture sets forth detailed qualifications for those holding this office. (1 Tim 3:1-7; Tit 1:5-9) For example the elder "must be...the husband of one wife" (1 Tim 3:2) and is to have "children who believe". (Tit 1:5) It is the local church which is "allotted to...(the elders) charge" (1 Pet 5:3) and their "oversight" did not extend beyond that local church. Each local church maintained its autonomy, and no organic tie bound one church to another.

A group of men possessing specific qualifications and know as "deacons" (Phil 1:1; 1 Tim 3:8-13) served under the elders, as did other Christians who functioned as teachers and evangelists. (2 Tim 4:5) In all matters elders were to hold fast to the "word". (Tit 1:9) In conclusion then we note that while the church universal has no scripturally authorized organization upon the earth, the local church does.

The local church worshipped as a body. Christians do of course worship individually, but it is also clear from scripture that the Lord meant for the local church to worship as an assembled body. (The word ekklesia is also used to speak of the assembled church.) The Lord's Supper, inaugurated by Jesus on the night before He died (Matt 26:26-29) was observed by the local church in an assembly setting on the first day of the week (1Cor 11:17-34; Acts 20:7; 1 Cor 16:2) the "Lord's day" (Rev 1:10) the day upon which Jesus rose from the dead. (Matt 28:1) Christians were instructed not to "forsake...(their) own assembling together". (Heb 10:25) Assembled to worship God "in spirit (i.e. from the heart) and in truth" (i.e. as divinely directed), (Jn 4:24) first century Christians also praised God and taught one another by way of "psalms hymns and spiritual songs", (Col 3:16) they offered prayer to God (Acts 2:42; 1 Tim 2:1, 8), they preached and were edified by the word (Acts 20:7; Col 4:16; 1 Tim 4:13) and contributed to the common treasury according to how they had prospered. (1 Cor 16:2) Leadership in the assembly was always male. (1 Tim 2:8-15; 1 Cor 14:34, 35)

The work of service

Christians have been called to serve as Christ served (Jn 13:15) and since the Lord's greatest work involved the salvation of souls (Matt 18:11; Lk 19:10) this must also be the primary focus of the Lord's church. Yes, Jesus did indeed cure the sick, raise the dead and restore sight to the blind, but His foremost mission was not the healing of bodies but the healing of souls. Christ's chosen were sent out, not as social reformers but as disciple-makers, and they fulfilled their commission by "baptising" those who responded gladly to the gospel, and then "teaching" them the ways of Jesus. (Matt 28:19, 20) Thus we are not surprised to find the Jerusalem church under the leadership of the apostles teaching constantly the gospel (Acts 2:42, 3, 4, 5) or to find the church at Antioch supporting Paul in his missionary journeys. (Acts 13:1-3; 14:26, 27; 18:22, 23) Evangelism, reaching the lost with the gospel of Christ, was the great work of first century churches like Jerusalem and Antioch, and it must continue to be our great work.

Following on from and complementing the work of evangelism is the work of edification and edification is an important matter because there are only two classes of Christians, namely those who grow and mature in Christ and those who leave their first love. The local church is to do all that it can to strengthen, equip and nurture the spiritual lives of their members so that their faith remains strong and vibrant. To this end local leaders are (among other things) to "shepherd" and "guard" the flock (1 Pet 5:2; Acts 20:28) and to "exhort in sound doctrine". (Tit 1:9) In the local assembly Christians are to "stimulate one another to love and good deeds" (Heb. 10:22, 25) and to edify by way of instruction. (1 Cor 14:4, 5, 12, 17, 26) When, through weakness and frailty, a brother or sister is "caught in any trespass" or "strays from the truth" he or she is to be restored by spiritually-minded brethren who have a deep concern for God's children. (Gal 1:1, 2; Jas 5:19, 20)

Edification, keeping the saved saved, is an important work of the local church

Benevolence is also pictured as an important work of the first century church, notwithstanding the emphasis upon meeting man's spiritual needs. When Paul urges the Galatian churches to "do good to all men, and especially to those who are of the household of the faith," (Gal 6:10) this serves to remind us that Christians are God's workmanship "created in Christ Jesus for good works". (Eph 2:10) This is why the Macedonians gave "beyond their ability" when the need arose (2 Cor 8:3) and why the church at Antioch responded so promptly and generously to the Judean crisis. (Acts 11:27-30) James tells us that along with holiness, "pure and undefiled religion" involves visiting orphans and widows in their distress, (Jas 1:27) and Luke gives us an example of such religion in action in the Jerusalem church. (Acts 6:1ff) Since God delights in giving good gifts, (Matt 7:7-11; Jas 1:5) His people will also want to bless the lives of others as they have opportunity to comfort the afflicted and to help the needy.

Many other matters relating to the local church could be discussed, but enough has been said to make the point that at the local level the New Testament church possessed a specific organization, a clear pattern of worship and a definite mission. It is in this context that we will make a few comments about what is often termed "the restoration plea."

The Restoration Plea

In the city of Hamilton, throughout New Zealand and the rest of the world there are many Bible believers who are united in the conviction that it is possible today to be a member of the church which we read about in scripture, just as this was possible in the apostolic age. In our view such non-denominational Christianity is not merely possible, but is a requirement of scripture. This conviction grows out of and is grounded upon certain principles taught in scripture, namely:

a) Scripture is an all sufficient spiritual guide. When Paul told Timothy to "preach the word" (1 Tim 4:2) he grounded this instruction upon the fact that all scripture is inspired by God and thoroughly furnishes a man unto all (not some) good works. (2 Tim 3:16, 17) What Paul declared to the Ephesian elders was "the whole counsel of God" (Acts 20:27) not part of that divine counsel. Peter declares that "everything (not some things) pertaining to (spiritual) life and godliness (2 Pet 1:3) has been granted to Christians. The apostles were guided by the Holy Spirit not to some spiritual truth but to " all the truth". (Jn 16:13)

b) Scripture, our all-sufficient spiritual guide, sets forth a definite, identifiable, universally-binding pattern of teaching in matters of faith. According to Paul, Christians were "freed from sin" because they obeyed "from the heart that form (pattern) of teaching to which ...(they) were committed". (Rom 6:17, 18) Obedience to a pattern of teaching then enabled them to appropriate the gift of life. In correcting the Corinthian abuses Paul reminds the brethren there that what he teaches them he teaches "everywhere in every church". (1 Cor 4:17) In "all the churches" Christians are to walk as Paul directs the Corinthians to walk (1 Cor 7:17) and in the worship assembly there are practices none of "the churches" engage in ( 1Cor 11:16) and practices which "all the churches" adopt. (1 Cor 14:33) The apostolic teaching (Acts 2:42) was a definite, identifiable body of truth which did not vary from church to church.

c) Since scripture will never pass away, this definite, identifiable, universally-binding pattern of teaching set forth in scripture will never pass from the earth. In unambiguous language Jesus affirms that His words will not pass away. (Matt 24:35) Peter assures us that the "living and abiding word of God" which was "preached" to first century Christians, enabling them to be "born again," will never fade like the grass, but instead "abides forever". (1 Pet 1:22-25) Since the word is imperishable so too is the pattern of teaching which scripture sets forth.

d) Since scripture is understandable, this identifiable, indestructible pattern of teaching set forth in the Bible is available to all in every age through diligent study of the Bible. The inspired writers of scripture certainly did not subscribe to the view that the word of God is a closed book to all but a select group (e.g. "the clergy"). Scripture does contain "some things hard to understand" (2 Pet. 3:16) but if it is handled accurately (2 Tim 2:15) God's message can indeed be known and obeyed (Eph 3:3, 4;1 Tim 3:15) and a blessing is pronounced upon those who "hear" and "heed". (Rev 1:3) Inspired writers of the New Testament epistles expected the recipients of their letters to understand the instructions therein, and the latter were held accountable for failure to obey these instructions. (2 Thess. 3:14; 3 Jn 9).

On the eve of His death, Jesus prayed that His followers in every age would be united (Jn 17:20) and such unity exists when, (among other things) Christ's followers are of the "same mind and ...same judgment". (1 Cor 1:10) Such scriptural unity can exist only among those who share the conviction that the Bible is the full and final authority in spiritual matters. As non-denominational Christians, our plea is simply this: let us speak where the Bible speaks and remain silent where the Bible is silent; let us abandon the human traditions and the creed books which usurp the authority of Christ; let us eschew all man-made names titles and designations and wear only those names found in scripture (e.g. "Christians" [Acts 11:26] "saints" [1 Cor 1:2] "brethren" [1 Cor 2:1] "disciples" [Acts 11:26] "churches of Christ" [Rom 16:16] "church of God" [1 Cor 12] "the church" [Eph 1:22] and other terms found in scripture). In short let us in all things "speak...the utterances of God...so that in all things God may be glorified". (1 Pet 4:11) With these basics in place let us then grow in love for God and man until He comes to take us home.

If this plea strikes a cord in your heart, please feel free to contact the church here in Hamilton for more information, either about the church in this city or about the local church of Christ closest to you. May God bless you in your study.



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