What Is the Church?
CHURCH ARTICLE | Jeff Asher | Nachogdoches, Texas
Church is one of several words that entered our language through the influence of the King James Bible. In his rules for the translators, King James I of England desired “the old ecclesiastical words to be kept.” Therefore, ekklesia was never actually translated but transliterated, sort of. Church comes into English from the Scottish kirke, which is derived through Germanic influences from a shortened form of the Greek kuriokon meaning “belonging to the Lord” (1 Corinthians 11:20; Revelation 1:10). Complain, as many do, about the word, it is nevertheless a scriptural designation (cf. Matthew 2:6; Romans 9:25–26; 2 Corinthians 6:16; Matthew 16:18). However, it is not a translation.
A more precise translation does not eliminate all the difficulty. Ekklesia appears over 100 times in the Greek New Testament. Three times, the word is translated assembly; twice it refers to a mob (Acts 19:32, 41); once it refers to a public assembly, much like a Town Hall Meeting (Acts 19:39). Once the word church appears for ekklesia designating the nation of Israel (Acts 7:38; cf. Joshua 8:35). And it is translated church when the emphasis appears to be on an assembly of believers (that is, the arrangement, 1 Corinthians 14:28–33). Ekklesia means an assembly, but who assembles, or the purpose of the assembly, or how long it is assembled is not determined by the word alone.
It is often pointed out that the Greek word ekklesia is formed by compounding two other Greek words: the preposition ek, which means “out of,” and the verb kaleo, which means “to call” (Strong’s Concordance, #1537, #1577, #2564, #2573). It is then observed that the church are those who have been called out of the world and into Christ by the Gospel (cf. 1 Thessalonians 2:12; 2 Thessalonians 2:13–15; 1 Peter 2:9). While this is true, care needs to be taken not to leave the impression that ekklesia means to be called out of the world by the Gospel. It means an assembly.
Translation, etymology, or even a dictionary will not determine any word’s specific use at any specific moment. The context will always be the final arbiter in these matters.
PEOPLE IN RELATIONSHIP WITH GOD
Except for the previously mentioned instances, the word ekklesia always designates people in a unique relationship with God. The word may refer to all of God’s people everywhere on earth (Matthew 16:18; Ephesians 3:10), or it may comprehend only those people in a specific location (Romans 16:1; 1 Corinthians 1:2). Yet, the use is broad enough to include not only those on the earth but also those in heaven (Hebrews 2:12; 12:23). The context determines the scope of the word.
The word church designates the saved relationship (Acts 2:47). The church is not the Saviour (Ephesians 5:23; cf. 1:22–23), but the church consists of all those saved by Christ (Acts 20:28). It is anti-scriptural to speak of the church as non–essential. How is it possible to be the “purchased possession” (Ephesians 1:14), or the “purchased people” (1 Peter 2:9) and not part of that which is “purchased with His own blood” (Acts 20:28)? If the blood of Christ is essential, then that which the blood purchases is essential (Matthew 26:28; Ephesians 1:7).
The church is those in a unique relationship with God the Father. Paul says that the ekklesia is “in the Father” (1 Thessalonians 1:1; 2 Thessalonians 1:1). Paul may be referring to the fact that they are united to the Godhead through their common faith in Christ (John 17:20–21; Matthew 28:19). However, it is “the church of God” (1 Corinthians 1:2; 10:32; 11:22; et al.) because it is founded according to His eternal plan, purpose, agency, and will (Ephesians 1:3–6; 3:10–11; Galatians 4:4–6). Those who are added to the church are “the sons of God” and can call upon Him as their Father (John 20:17; Romans 8:14–17). We are “in the Father” and the Father is “in us” having been reconciled to God through Jesus Christ (John 17:20–23; Romans 5:10; 2 Corinthians 5:18; Colossians 1:19–20; 2:9–10; 3:3). The church is those whom the Father has redeemed through faith in the death of His Son.
The church is those in a unique relationship with God the Son. The ekklesia is described “in Christ” (1 Corinthians 1:2, 30; Galatians 1:22; 1 Thessalonians 2:14). The church is that realm in which the fullness of the blessings that the Godhead has to offer are realized (Ephesians 1:22–23; Colossians 1:18–20; 2:9–10). When we are united to Christ through water baptism into His death (Romans 6:3–4; Galatians 3:26–28), we are born again as kingdom citizens (John 3:5, Colossians 1:12–13; 2:11–13) in the church (Acts 2:38–41, 47; Matthew 16:18–19; Acts 2:33; Colossians 1:13–18). We become joint-heirs with Christ (Romans 8:16–17); we receive a share in His inheritance (Revelation 3:21; James 2:5; Titus 3:7); we become a kingdom of priests praising Him (1 Peter 2:9). There are no blessings apart from Christ (Ephesians 1:3), which means there are no spiritual blessings outside the church (Ephesians 1:23; Colossians 1:19; 2:9).
The church is those in a unique relationship with God the Holy Spirit. The ekklesia is described as “a habitation of God through the Spirit” (Ephesians 2:22), a “spiritual house” wherein a “holy priesthood” offers up “spiritual sacrifices” (1 Peter 2:5). This is possible because those who are “in the Father” and “in the Son,” the church, are those who “walk after the Spirit” and not “after the flesh” (Romans 8:9–14), that is, the Spirit of God dwells in us (Romans 8:11, Ephesians 2:13–22). It is the Spirit of God that leads the church and bears witness that we are the sons of God (Romans 8:14–16). The church minds the “things of the spirit” being subject to the Law of God (Romans 8:5–7). Every believer in which the Spirit of God dwells is a living stone in this great house of God, the church.
THERE IS ONLY ONE CHURCH
As simple as this is, there remains great confusion about the church and those who comprise it. Most of this confusion is rooted in the popular belief concerning denominationalism and ecumenism. However, denominationalism is antithetical to what the New Testament reveals concerning the unique character of the church. The church’s singular, undenominational character is evident in the figures used to describe the church.
Every figure describing the church reveals there is only one church. There is only one kingdom. There is only one family. There is only one body. Furthermore, the church is not composed of churches. The church is composed of individual believers, sanctified persons (saints), disciples of Christ.
| CHURCH | TEXT | CHRIST | FATHER | CHRISTIAN |
| Kingdom | Luke 19:11-27 | The King | The Father | A Citizen |
| Vineyard | John 15:1-11 | The True Vine | The Husbandman | A Branch |
| Household | Hebrews 3:1-6 | The Heir | The Owner | A Servant |
| Family | Romans 8:15-17, 29 | The Firstborn | The Father | A Child/Heir |
| Temple | 1 Peter 2:1-8 | Head of the Corner | The Architect | Living Stones |
| Body | Ephesians 2:10-22 | The Head | The Creator | A Member |
| Flock | John 10:1-18 | The Good Shepherd | The Father | A Sheep |
| Bride | Ephesians 5:22-33 | The Bridegroom | The Father | Member |
The Kingdom is comprised of citizens (Ephesians 2:19). Branches abide in the vine (John 15:5–6). Members “in particular” constitute the body of Christ (1 Corinthians 12:27; Romans 12:4–5). The flock of Christ is “one fold” with many “sheep” (John 10:16). The believer is joined to Christ (Acts 2:47; 1 Corinthians 12:13; Colossians 2:10).
The idea that the various denominations are joined to Christ cannot be supported by the picture drawn of the church in Scripture. There is no division, “no schism” in the body (1 Corinthians 12:25). There is no contradictory practice or diversity in doctrine (1 Corinthians 4:17; 7:17). There is no rival leadership within religious parties (1 Corinthians 1:12–13). The church is one people that belong to God walking under the authority of their head Jesus Christ while being led by the Holy Spirit of Truth.
THE CHURCHES OF CHRIST
Some have said that this one church is invisible and that it has no organization. However, that is not entirely correct. Indeed, the church, the body, the kingdom, etc., is not constituted by any ecclesiastical hierarchy headquartered here upon the earth. However, in any community, the church may exist by preaching the Gospel and obedience to it (Luke 8:11–15).
What did the church look like when it began? Acts chapter two presents to us the reality. Baptized believers were continuing steadfastly in the Apostles’ doctrine (2:42). When the church was scattered, this is what appeared in every place where the Gospel was preached (Acts 9:31). These communities were never tied together by any structure, organization, or creed enforcing hierarchy. The epistles are addressed to the church in a place or the churches in a region (a geopolitical designation, not an ecclesiastical unit, parish, diocese, or conference). This is the only visible manifestation of the church known in Scripture. These communities are called the churches of Christ (Romans 16:16). Each one stood in equal relation to Christ, the head (Revelation 1:12–20). They each were under the authority of Christ, but each was independent of the other. They preached and practiced the same thing because they followed the same standard (1 Corinthians 4:17; 7:17; 14:33; 16:1).
Denominationalism, by definition, requires local churches to be tied together under any authority inferior to Christ. Catholicism does this through the papacy. Anglicanism and Methodism does this through the bishopric. Presbyterianism accomplishes it through the presbytery. Lutheranism does the same through the synod. Each denomination ties the churches together with a hierarchal organization, imposing their creeds and divides themselves from other denominations. In response, Scripture asks, “Is Christ divided?” Some denominations, like the Southern Baptists, are more “democratic,” but the result is the same, more division. This is not the church of Christ, nor are these churches of Christ.
SIMPLICITY, WISDOM & FAITH
Man has ever wanted to deviate from this reality of the church by usurping Christ and His people, placing themselves in authority over that which is not theirs to rule. We need faith to see the wisdom in God’s order for the church. We must find the humility to be satisfied with the simplicity which defines it. The greatness of the church is not found in pageantry, power, or prestige. Its beauty is seen in the transformation effected upon the people called into it by the Gospel. Its strength is in the service which its members render to one another. Its power is in the message of redemption it takes to hearts hurting under the duress of sin. This is the one true church of Christ that arises from that single seed sown in an honest and good heart.
21.01.04 | GROW magazine
