The Church in Biblical Theology

Salvation and sanctification are not purely individual events. Salvation unites a Christ-follower with others who also follow him. Sanctification occurs in the context of relationships with other Chrsitians. So it should be no surprise that the Bible places tremendous emphasis on the community of God’s people – the church.

Definitions

The church is neither a building nor an organization. It is a people, the community of all those who stand in a saving relationship with God through Jesus Christ.

The New Testament Greek word for “church” is ekklesia, which means “the assembly of those called out” – called out by the proclamation of the gospel to gather around Christ. This church exists in two aspects. The visible or local church takes shape in many forms in specific places and cultures (Acts 13:1; Acts 15:41; 1 Corinthians 1:2; Acts 9:31). Yet even in its vast diversity, Jesus’ church is one. The invisible or universal church is the body of all believers everywhere and through all time (Hebrews 12:22-23). No single visible expression of the church encompasses the universal whole.

Biblical Analogies

The Bible uses several analogies to describe the church.

• Family. This hints at both the relational and organizational elements of the church (1 Timothy 3:15; Ephesians 2:19). 
• Temple. Christians are the building blocks, knit together and built on the cornerstone of Jesus himself (1 Peter 2:4-5). The church is now the dwelling place of the Holy Spirit on earth (Ephesians 2:20-22). 
• Body. The church is a living organism composed of many interdependent parts (1 Corinthians 12:12-27). Its head is Christ, who directs its growth by causing the parts to function as a unified whole (Ephesians 4:15-16). 
• Bride. As Jesus’ own bride (Revelation 19:7-9), he sacrificially cares for and invests himself in his church (Ephesians 5:25-27). 
• Flock. This suggests Jesus’ concern, protection and provision for his people (Luke 12:32), particularly through the leaders he designates (Acts 20:28; 1 Peter 5:2).

Israel and the Church

Prior to the church, Israel was the people of God. So what is the relationship between Israel and the church? Is there one people of God, or two? One view is that Israel has been displaced by the church. The church is now spiritual Israel, and the Old Testament prophecies about Israel are fulfilled in the church. Another view is that Israel and the church are two separate identities that must not be confused. God deals in completely different ways with each and has a unique plan for each. 

In response, the New Testament defines Israel with some fluidity. It describes a spiritual “Jewishness” which does not apply to every ethnic Jew (Romans 2:28-29; Romans 9:6-8). Christ-followers are the true children of Abraham in a way that transcends Jews or Gentiles (Galatians 3:28-29). The church is spoken of in terms that once only applied to Israel (Philippians 3:3; Colossians 3:12). God does have a future plan for Jews individually, as they embrace Jesus for salvation (Romans 11:23). So the church does not replace Israel, but expands it and carries it forward (Romans 11:17). There is only one people of God (Ephesians 2:11-22). It includes all who belong to Christ, whether from Old or New Testament times (Galatians 6:16).

The Church and the Kingdom

Jesus came declaring God’s kingdom (Mark 1:15), but also promised to build his church (Matthew 16:18). How do these two entities relate? The kingdom of God is God’s dynamic reign among human beings for the purpose of bringing salvation. It has come into the world in the person of Jesus, but will not be complete until Jesus returns. The church is the human community that surrenders to the rule of Christ. So the church is not the kingdom, but the kingdom creates the church. The church bears witness to the kingdom and makes it visible. The church is the instrument of God’s kingdom until it appears in its fullness.

The Church’s Purpose

The church exists, first of all, to bring glory to God (Romans 15:5-6). That includes::

• Worship. God gathered Israel to live as a worshiping community through offerings (Leviticus 7:11-15), music (Psalm 18:1-3), and worship gatherings (2 Chronicles 29:31). This same focus extends to the New Testament church (John 4:23; Colossians 3:16; Hebrews 13:15).
• Edification. The church has a vital role to play in the growth of God’s people to maturity in Christ (Ephesians 4:11-16). Living a mutually interdependent life (Romans 12:13-16), members of the faith community minister to each others’ physical and spiritual needs (Galatians 6:1-2; Hebrews 10:24-25).
• Outreach. The church exists to reveal God to the world, bearing witness of Jesus (Luke 24:47; Acts 1:8), inviting people to be reconciled to God (2 Corinthians 5:19-20), and serving the world’s needs – thus pointing people toward God (Matthew 5:12).

Church Governance

The New Testament describes the crucial role of leaders in the church (Ephesians 4:11-12; 1 Peter 5:1-4; 1 Tim 3:1-13; Titus 1:5-9), but it does not specify a particular structure for how leadership is to be organized. Most churches embrace one of three approaches. 

• Episcopal. Authority resides in a bishop (episkopos or “overseer”). The bishop governs and cares for a group of congregations by supervising local clergy, while answering to a regional archbishop. 
• Presbyterian. The key office is elder (presbuteros). Each congregation is ruled by a group of elders. All churches in one area are governed by a council made up of representatives from each congregation.
• Congregational. Authority rests in the membership of the local congregation. Each congregation is independent and self-governing. There is no authority higher than the congregation (such as elders or a bishop), and all external associations are voluntary. 

Each form of government can claim some biblical basis, but there is probably no single divine pattern. How leaders function, and how churches organize for cooperative ministry, is open to various methods in different circumstances.

The Church’s Ordinances

Historically, the church has practiced two ordinances: baptism and the Lord’s Supper. They are both symbolic acts that call to remembrance the saving work of Christ and extend God’s presence and grace to the church.

Baptism is an initiatory act that declares our new identity in Christ. One common view (paedobaptism) argues for the baptism of infants. Infant baptism is seen as an initiation of children into God’s covenant of grace and into the visible church, focusing on God’s promise of grace rather than a person’s experience of grace. Paedobaptists see baptism as the true circumcision (Colossians 2:11-12), parallel to the Old Testament rite, an outward act that included a child as part of Israel. They point to New Testament passages where entire households were baptized when the head of the house was converted (Acts 16:14-15; Acts 16:33. Acts 18:8).

Credobaptists believe that baptism should always follow a person’s profession of saving faith in Christ. Baptism is seen as an outward symbol of an internal reality. Credobaptists look to the prevalent New Testament pattern where people believe and are baptized (Acts 2:41; Acts 8:12; Acts 10:47-48; Acts 18:8). What replaces circumcision is not baptism, but regeneration (Colossians 2:11) – of which baptism is the outward sign. Since baptism is symbolic of dying to one’s old life and rising to a new life in Christ (Colossians 2:12; Romans 6:4), only those who have experienced new life should be baptized.

While baptism is a one-time event in the believer’s life, the Lord’s Supper is a repeated act that reaffirms our identity in Christ. This symbolic meal remembers Jesus’ death (1 Corinthians 11:23-24), restates the promises of God in the new covenant (Matthew 26:27-28), and refocuses our attention on Jesus’ return (1 Corinthians 11:26). The Lord’s Supper is also called Communion, since all of God’s people share together in Christ (1 Corinthians 10:16). It is called the Lord’s Table (1 Corinthians 10:16), since Jesus himself is our host. It is known as the Eucharist (from the word “to give thanks” – see Matthew 26:27).

Christian churches take many different outward forms. But every church that exalts Jesus and follows his word is an expression of the greater, unified community Jesus created to fulfill his purposes in our lives and in the surrounding world.