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**What Does the Word "Church" Truly Mean According to the Bible?
**Introduction: Common Misconceptions**
When many people think of a "church," they typically envision a building used for worship, a broad group of people who believe in Christ, or an organized institution like the Church of England or the Catholic Church. While these ideas touch on aspects of the concept, the Bible provides a more precise and profound definition. The word appears approximately 115 times in the New Testament, indicating its central importance to the gospel.
**The Original Greek Meaning: *Ecclesia***
The English word "church" translates the New Testament Greek word ***ecclesia***. This word is a compound of *ek*, meaning "out of," and *kaleo*, meaning "to call." Therefore, its literal meaning is "a calling out." More specifically, it describes an assembly of people called out from their homes into a public place for the purpose of worship. This foundational idea shapes the entire biblical understanding of what a church is.
**A Biblical Precedent: The Church in the Wilderness**
The term *ecclesia* is not exclusively a New Testament concept. In Acts 7:38, Stephen, under inspiration, refers to the nation of Israel assembled at Mount Sinai to receive God's law as "the congregation in the wilderness." The Greek word translated "congregation" here is *ecclesia*. This shows that a biblical "church" is a called-out community gathered for the purpose of listening to God's word and worshipping Him together—a pattern established long before the Christian era.
**The Practice of the Early Church: A Blueprint from Acts 2**
Acts Chapter 2 provides a detailed snapshot of the first Christian *ecclesia* in action, following Peter's preaching. The practices of these early believers form a blueprint:
1. **Acceptance of the Gospel:** They "gladly received his word" (Acts 2:41).
2. **Baptism:** In response to believing the gospel, they were baptized, representing identification with the death and resurrection of Jesus (Acts 2:41).
3. **Devotion to Doctrine:** They "continued steadfastly in the apostles’ doctrine," dedicating themselves to the teachings (Acts 2:42).
4. **Fellowship:** They shared a common life and purpose (Acts 2:42).
5. **Breaking of Bread:** They regularly shared the memorial of Jesus' sacrifice, as he instituted (Acts 2:42, 46).
6. **Prayer:** They prayed together (Acts 2:42).
7. **Mutual Care:** They had "all things in common," selling possessions to support any in need, reflecting the shared life of Israel in the wilderness (Acts 2:44-45).
8. **Unity and Worship:** They met "with one accord," both in public places like the temple and in homes, sharing meals and praising God together (Acts 2:46-47).
This community, defined by these practices, is the *ecclesia*.
**The Foundation: Purchased by God**
The church is not a human invention. In Acts 20:28, it is called "the church of God, which He purchased with His own blood"—a reference to the sacrifice of His Son. This connects directly to the gospel promise in John 3:16: "For God so loved the world that He gave His only begotten Son." The church, therefore, is a community founded upon and redeemed by the sacrificial work of Jesus Christ. Their shared hope of salvation through him is what unites them.
**The Place: Church in a House, Not a Building**
The New Testament consistently de-emphasizes special buildings. The *ecclesia* is the people, not the place. Scriptures point to believers gathering in homes:
* Romans 16:3-5 sends greetings to "the church that is in [the] house" of Priscilla and Aquila.
* Similarly, Philemon hosted a church in his home.
While there were identifiable local churches in cities like Jerusalem (Acts 11:22) and Antioch (Acts 11:26), the physical structure was not what defined them. The biblical pattern is of communities gathering, often simply, to perform the acts of worship and fellowship we see in Acts 2.
**The Scope: Local and Global**
The church has both a local and a universal aspect. Believers formed distinct local *ecclesias* in cities like Corinth, Ephesus, and Rome. However, these communities were spiritually connected. As 1 Corinthians 1:2 indicates, Paul wrote to "the church of God which is at Corinth," alongside "all who in every place call on the name of Jesus Christ our Lord." Local churches were part of a global fellowship of believers united by the same faith and purpose.
**The Metaphor: The Church as a Body**
A key metaphor for understanding the church is that of a human body. Romans 12:4-5 explains: "For as we have many members in one body… so we, being many, are one body in Christ, and individually members of one another." Each believer has a different function, but all are essential parts of a single, unified entity.
**The Head of the Body: Christ's Authority**
The body metaphor is completed in Ephesians, which reveals Christ's role. God has exalted Christ as "head over all things to the church, which is His body" (Ephesians 1:22-23). Jesus Christ is the guiding and ruling head; the church is the body that carries out his will. Together, they fulfill the purpose of God.
**The Bond of the Body: Love and Edification**
Ephesians 4:15-16 explains how this body functions healthily. It grows when every part works properly, "joined and knit together by what every joint supplies." The crucial element is the "joint"—that which connects the members. This connecting joint is **love**. Christ-like love, demonstrated through practical care, fellowship, and edification (building each other up), is the glue that holds the *ecclesia* together and enables its growth.
**Conclusion: How to Be Part of a Biblical Church**
To be part of a biblical church (*ecclesia*) is not about attending a particular building or institution. According to the pattern of Scripture, it involves:
1. Understanding and gladly receiving the gospel of Jesus Christ.
2. Being baptized into Christ.
3. Devoting oneself to the apostles' teachings.
4. Joining a community of fellow believers to share in fellowship, the breaking of bread, prayer, mutual support, and worship—all bound together by love.
The church is the called-out body of believers, purchased by Christ, with him as its head, working together in love to glorify God and proclaim the hope of the gospel.
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[vc_row][vc_column][vc_column_text css=""]Job's reply to Eliphaz' accusations is found in chapters 23 and 24, where Job asks, "Where is God when the righteous need Him?". Job remains downcast because of his health and the constant carping criticism of his friends. These verbal attacks have, Job says, become unbearable. If only I could talk with God and find some answers. Job seeks for a mediator who could take his cause to the Almighty. Job saw himself in an impossible position and needing the "goel" (near kinsman to be his 'daysman'). Job knew that in being tried he would eventually emerge as purified gold (see Malachi 3verses3). Job was confident that he had lived an upright life before his Maker. The righteousness and rectitude of God was awesome to Job. Let us show the same profound respect to the Almighty.
Zechariah was, together with Haggai, the prophet Yahweh had stirred up in 519-517 BC to encourage the returned exiles to resume the rebuilding of the Temple. Zechariah's name means "Yahweh has remembered" i.e. His covenant with His people the seed of Abraham. The fathers of the exiled had been chastised for turning away from their Sovereign. The theme is similar to that of Haggai, which is "Consider (or set your heart to thinking of) your ways (experiences). Learn from what you have experienced.
Zechariah's message is expressed in 1verses3-6, "Return to me ... be not like your fathers". The first vision of the prophet is found in chapter 1 verses 7-17 and is, "The vision of the Horseman". The first horseman was on a red horse, since he had executed Yahweh's judgments in the earth; just like the second horseman in Revelation 6 was red as he had copiously shed blood. There were in Zechariah's opening vision white- and sorrel-coloured horses. The man among the myrtle trees, which trees commonly bloomed at the Feast of Booths - Tabernacles - and were used during the feast - was the angel of the LORD (verse 11). This festival was held in the 7th month. The first vision began on the 8th month so the myrtles were in full bloom and the feast had recently been kept. The man, who is the subject of the prophecy, is the Lord Jesus Christ and his saints - fellow believers. The vision is of the kingdom age of which Isaiah declares, "When Thy judgments are in the earth, then will the inhabitants learn righteousness" (26verses9). This is why the earth in the vision is said to be at rest and quiet. For 70 years the nation of Judah had experienced the chastising hand of God. Zion, Jerusalem, had been her Husband's bride. Yahweh had shown great zeal (jealousy) for His bride just as Christ is for his bride - we believers. 2 Corinthians 11verses1-6, which verses tell us the same message. The prophet Zechariah says that the nations who had brought God's punishment on Judah had been overzealous in performing this recompense. So, the Almighty would punish those nations, such as Babylon, which had fallen to the Persian power a mere 20 years earlier. But now Judah's God had shown His people mercy, favour and compassion. The LORD has begun to do in our time (Psalm 102verses13-16). The measuring line of restoration and rebuilding will in the near future be stretched over Jerusalem, as it was in the prophet's days. Chapter 1verses18-21 outlines the second vision of the 4 horns and the 4 craftsmen - once again the use of cherubic symbols speaking of the Lord Jesus Christ and those believing in him. The horns speak of a destroying power that will be unleashed against the enemies of the LORD. These horns will wreak judgement upon the evils of this world (see Acts 17verses30-31), Israel's king will through these craftsmen rebuild this earth and fashion it to the honour and glory of the Lord God Almighty. In a 3-volume exposition of the book of Revelation a Christadelphian author, by the name of John Thomas, showed in volume 1 that the symbolism of Revelation can only be understood by a consistent application of those symbols in the Old Testament.
He also said that the prophecy of Zechariah contains more of these symbols than any other OT writing.
2nd and 3rd John are short personal letters written fairly close to each other, around 95-96 AD. The first of these letters being to a beloved friend termed "the elect (or chosen by God) lady". The aged Apostle had a deep love for this sister because of her hospitality and faithfulness. His salutations of, "Grace, mercy and peace" come from a mature faith and are the same as those of the Apostle Paul to Timothy and Titus; the so called "Pastoral letters". Verses 4-11 express John's great joy that this wonderful sister's children had
chosen to walk in the Truth. John reiterates the new command, "to walk in love"; frequently spoken of in his gospel account and first letter. He also warns of the false teachers (antichrists) mentioned at length in his first letter. The woman and her faithful family - the ecclesia - must abide in the true teaching of the Father and His Beloved Son. Anyone walking contrary to that Truth, in behaviour or doctrine, was to be
forbidden the fellowship of the saints. John's final greetings, of verses 12-13, express his hope of catching up with the elect lady face to face, rather than through a letter. 3rd John was written to a friend who had often been the old Apostle's host - Gaius - who was deeply "loved in the Lord". This brother was a Thessalonian, who had been converted to the Truth by the Apostle Paul. Verses 5-12 speak of the supporters of ecclesial work and others who were the opponents - the enemies of the Faith. Gaius and those like him had shown great hospitality to visitors, who have preached the Gospel. Support for such workers was commanded by our Lord Jesus Christ when he sent forth the 72 in Luke 10. Those of us who cannot personally go into the mission fields have a responsibility to support both in prayer and financially those who undertake the Great Commission i.e. the taking the Gospel to the world (Matthew 28). John says that those who do so have become fellow helpers of the Truth. The Apostle warns his readers of being a puffed up, self-important errorist, who not only dragged down the faithful, but would take an aggressive stand against all who, like the Apostle John, would take a stand for truth and moral uprightness. Don't be imitators of the evil, but only of the true (see Ephesians 5verses1-21). In his final greetings the Apostle speaks of his desire to spend time with the faithful ecclesia with Gaius in a face-to- face context, rather than via letter. Peace will be with the faithful.
Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow
Penned by Warwick Rosser and his team, produced by Christadelphianvideo.org
See more Thoughts from the Christadelphian Dialy Bible Reading Planner (By R.Roberts) here...
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[vc_row][vc_column][vc_column_text css=""]Job chapter 22 resumes with the third round of debate which is commenced by Eliphaz. His contention is that Job's wickedness is great. Eliphaz says that humans are not able to do anything that profits God, but at least they should show respect by admitting their wicked ways. He says, "Are you, Job? Job why aren't you fearful to enter a contest with the Almighty?" Eliphaz next lays a series of accusations against Jobverses including not sustaining the starving; sending widows away with any help. This is why you now suffer.
Consider Yahweh's greatness and capacity to behold all your evil ways. Return to the just ways Eliphaz counsels. By reaching agreement with your Maker, you will have peace and your former prosperity will be restored (of course Eliphaz' reasoning is unsound and based on the false teaching of exact retribution). Humble yourself, he argues, and submit to your Creator. Though Eliphaz's accusations against Job are wrong we must humble ourselves before the Almightyverses James 4verses8-10; 1 Peter 5verses5-7.
We come to the short prophecy of Haggai, whose name means "the festive one". Haggai together with Zechariah prophesied over a short period of 27 months (in the second to the fourth years of Darius) encouraging the returned Exiles to resume the rebuilding of the Temple, which had ceased about BC 521 when the Persian king Artaxerxes had been stirred up by Samaritan and Arabian opposition to the rebuilding project. The background to this time can be found in the books of Ezra and Nehemiah. The two prophets were themselves energised by the LORD to turn the minds of the people from concentrating on building their own homes to refocusing on Yahweh's house. Haggai prophesied over a 5 month and 3-day period around BC 519. The prophet was the son of the Governor - Zerubbabel, whose name means "a shoot out of Babylon". Zerubbabel typifies the Lord Jesus Christ who is described in Isaiah 11verses1 as "a shoot from the stump of Jesse"; and in Revelation 22verses16 as "the root and the offspring of David". In verse 4 the prophet upbraids the nation for their self-interest and preoccupation with their own houses. The theme of the book is stated in chapter 1verses5verses "Consider - Hebrew 'set your mind' - on your ways" (repeated in 1verses15; 2verses7, 18). Rotherham translates this phrase asverses "Apply your heart to your own experience". We would say in modern English, "think very carefully about what you are doing. It was to be for them, as it ought always needs to be so for us, a time for self-examination. They had sown much seed in
expectation of a large harvest, but since their attitude was wrong God had greatly diminished their harvest. The clothing which they wore could not keep them warm. It was a time of rampant inflation described poetically by the metaphor of the worker placing his money in a bag with holes. As soon as the money went into the bag it was gone (how much is this like our experiences now). Don't worry about your houses, says the prophet, just go to the mountains with an axe to cut wood for My house (speaking of Yahweh's Temple). Whatever house you build will give Me pleasure and I will glorify it. I will not cease chastising you until you learn my ways, says your God. And so, a drought came on the whole land affecting both people and animals. Verses 12-15 record that the nation responded to the rebuke with actions which brought blessings. In chapter 2verses1-9 we have the coming glory of this Temple, which they were now building, as emblematic of the glorious Temple to be built in Jerusalem by our Lord Jesus Christ soon. We are told in Ezra that when the Temple of the returned exiles was completed there were two different reactionsverses 1) the young rejoiced to see a Temple for the first time in their life; 2) the old cried seeing the new Temple as a pitiful shadow of Solomon's. Comparisons are always odious and we must rejoice in whatever blessings our Sovereign gives to His children. It was, said by the prophet Zechariah that now is "A day of small things" - Zechariah 4verses8-10. Our God, through the prophet, speaks of the brilliance of the glory of the coming Age of Messiah. Haggai says that God's acceptance and glorification of this house, which was now built, would exceed that of Solomon's Temple and prefigures that of the kingdom to come (compare Hebrews 12verses25-27). The shaking and removal of the Mosaic heavens was to occur at the hands of Rome in 70 AD (Hebrews 1verses10-12). The shaken sea speaks of the Gentile nations and the dry land of eretz Israel. The result of this great geopolitical earthquake will be the establishment of Messiah's kingdom and a blessed earth at last at peace. Verses 10-19 speak of blessings to a humble and repentant nation. Mosaic Law defilement was transmitted and so we must act carefully and choose wisely in our associations with others since the Proverbs sayverses "Bad company corrupts good morals". For the same reason, although holiness is not transferable, we need to meet together with those who encourage us in God's Word and ways (Hebrews 10verses23-25). We all need to take heed and "Consider our ways". Zerubbabel in his faithfulness to his LORD is compared to a signet ring, whose engravings show the character of its owner (verses 20-23; see also Zechariah 3verses5-10). And in this the Governor - Zerubbabel - typifies the Lord Jesus Christ and his great work for the LORD's people (Hebrews 1verses1-4).
In 1 John 5verses1-5 we are told the source of overcoming the world - by the faith of the son of God, who loved me and gave himself for me. And by that faith I live. An early Christadelphian writer, John Thomas said, that this was by a faith, which works by love and purifiers the soul (life). John Thomas was alluding to the early verses of Galatians 5. The Apostle John tells us that such a belief is evidence of our divine begetting. And, for us, it is the assurance ("by this we know") that God is with us. We can be more than conquerors through Him who loves us (Romans 8). The work, spoken of in chapter 2, is not about our love, but we do love the Father with all of our heart. And this love of the Father which impels us was the motive force of the life of the Son of God. Read Romans 8verses31-39 slowly and pause and ponder. Verses 6-12 provide testimony concerning the Son of God. Our Lord Jesus who came by water and blood - the water in which he was immersed at his baptism and the water of the Word of God with which his mind was saturated; and the blood of his sacrificial offering of himself. This offering was sanctified by the Word of God and prayer and pleased his Father. John is alluding to his witnessing of the crucifixion (John 19verses34-37). Verse 7 from the ESV reads, and I quote in full, "For there are three that testifyverses". Most of the better translations recognise the insertion into the text of additional words which aren't found in most of the older manuscripts. The additional words used in the KJV (and some other versions are admitted by most modern translations to be spurious and added by a Jesuit monk, Immanuel Tapsensis). Verse 8 identifies the three witnesses to our Lord's divine Sonship as - the Spirit, the water and the blood. Under the law at least two corroborating witnesses were needed to determine truth. John affirms total agreement among these witnesses. Additionally, God bore testimony, Matthew 3verses15-17, to His Son. And only in His Son, and through His Son's work, we have life. From verses 13-21 the beloved disciple John has written these things for our assurance ("that we may know"). We have known and believed upon the name above every name (Philippians 2verses9-11), and the only name in which there is salvation (Acts 4verses12). And through continuance in this Name salvation is assured. John repeats that the Father's ear is ever open to His children's pleas. Verses 16-17 reiterates that when we love the brethren we will help them (as they will likewise help us) when we stumble (Galatians 6verses1-5). Such advice and correction will prevent rejection at the coming judgment of our Lord Jesus Christ. But, for the habitual and lawless sinner, who has abandoned any attempt to continue walking in the light there remains "no offering for sin" (Hebrews 10verses26-39). Being begotten by God, through His Word (1 Peter 1verses22-25), we overcome in faith and walk in the way of His commandments. The world and its ways allure, but cannot conquer us. Finally, says John, "Keep yourself from idols" - a specific allusion to the Ten Commandments (especially numbers 1 and 10 which bookend all the others). Keeping ourselves from idols is about the tendency within our human nature to always look after ourselves before applying ourselves to living according to the ways of our Almighty Father.
Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow
Penned by Warwick Rosser and his team, produced by Christadelphianvideo.org
See more Thoughts from the Christadelphian Dialy Bible Reading Planner (By R.Roberts) here...
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