The Meaning
Of Ecclesia In The New Testament By Edward Hugh
Overbey, B.A., B.D Table Of
Contents
CHAPTER 2
Ecclesia
in the Classical Greek 4
Ecclesia
in the New Testament 5
Ecclesia
in Difficult Passages in the New Testament
Here is a book, simple in style, yet profound in thought. It is certainly worthy of careful consideration by the most scholarly of our Baptist leaders, regardless of present beliefs on the subject. It is a paper that ought to be in the hands of every Baptist preacher in our country. Pastor Overbey does well to call us back to a
careful
examination of the meaning of the word “ecclesia” which is translated
“church”
in our English Bibles. He cuts right to the heart of the matter by
concentrating attention upon the well-established meaning of the word.
It was
the flaw of the old Allegorical, Mystical, and Pietist systems of
interpretation to disregard the common meaning of words and essential
rules of
exegesis. Milton S. Terry, writing of the old allegorical method says,
“It will
be noticed at once that its habit is to disregard the common
signification of
words, and give wing to all manner of fanciful speculation. It does not
draw
out the legitimate meaning of an author’s language, but foists into it
whatever
the whim or fancy an interpreter may desire. As a system, therefore, it
puts
itself beyond all well-defined principles and laws.” (Biblical
Hermeneutics, 2nd Ed., p. 164.) It is against this type of
interpretation, which makes certain words as putty in the hands of the
interpreter, that our author writes so effectively. Once the
interpreter
abandons the grammatical-historical method of interpretation, which
pays strict
attention to the meaning of words, he has no regulative principle to
govern his
exegesis. Thus the word for church, ecclesia, has become a wax nose to
be
twisted and turned into many shapes and meanings. Here is a healthy remedy to loose
interpretation on
the meaning and nature of the church. Baptists have long enough and far
too often
accepted this Protestant doctrine which has often served as an “escape
mechanism” through which many have escaped their obligations to the
local
institution which Jesus Christ established, thus “making the Word of
God of
none effect through their tradition.” This thesis ought to prove an effective
antidote to
the popular belief in an invisible, universal church and all its
attending
unhappy and diverse effects - ecumenicism; multiplicity of extra-church
organizations; disparagement of careful study of the nature,
ordinances,
discipline, officers, government and mission of the church; and the
resulting
disparagement of the importance of working in and through a true New
Testament
church. It is our belief that many who carefully
study this
document will come to the conclusion of John Ebrard, the
internationally
recognized German, premillennial scholar, who said, “An invisible
Church is
even in itself a contradiction in adjecto … We
must therefore reject this use of eccles. invis. What
is meant to be designated by it is no Church, but the kingdom of God as
yet
invisible, but in future to be visibly erected.” LOUIS A. MAPLE, Pastor East Maine Baptist Church Niles, Illinois The word “church”
is used in our English versions of the Bible to translate the Greek
word “ekklesia”. Some information about the
word church should help us understand our subject better. According to most scholars the word church
comes from
a Greek word meaning “the Lord’s” with the word house usually
understood. The
word is used in the New Testament to refer to the Lord’s Supper, 1 Corinthians 11:20, and to refer to
the Lord’s day, Revelation 1:10. As
early as the third century the word was used to refer to the building
where the
Christians met. When referring to a building where Christians
worshipped, the
people called it the Lord’s with the word house understood. Over a
period of
hundreds of years the original Greek word passed into various European
languages as Christianity was brought to the peoples of Europe. Time
and the
peculiarities of each language had its effect on the word but the word
still
remained recognizable. In English it is “church”, in Old English
“cirice”, in
German “kirche”, in Scottish “kirk”, and in Old Scandinavian “kyrka”. One authority sums up the information thus: The
ulterior derivation has been keenly disputed. The L. circus, and a
Gothic word,
kelikn ‘tower, upper chamber’ (app. originally Gaulish) have both been
proposed
(the latter suggested by the Alemannic chilihha but are set aside as
untenable;
and there is now a general agreement among scholars in referring it to
the
Greek word “kuriakon”, properly adj. ‘of the Lord, dominicum,
dominical’ (f.
kurios lord), which occurs, from the 3rd century at least, used
substantively
(sc. doma, or the like) = ‘house of the Lord,’ as a name of the
Christian house
of worship. Of this the earliest cited instances are in the Apostolical
Constitutions (II.59), a 300, the edict of
Maximinus (303-13), cited by Eusebius (Ecc. Hist. IX. 10) a 324, the
councils
of Ancyra 314 (canon 15), Neo-Caesarea 314-23 (can. 5), and Laodicea
(can. 28).
Thenceforward it appears to have been in fairly common use in the East:
e.g.
Constantine named several churches built by him. (Eusebius De Laud.
Const. XVII’)
[J. A. Murray, A New English Dictionary On Historical Principles. Vol.
II, p. 403.] The word church today has a host of meanings,
some of
the most common being; the building in which the Christian assembly
meets, the
Christian assembly, the worship service, the clerical profession, all
of one
denomination, all professing Christians living or dead. Before pursuing
our
subject further we can say without fear of contradiction that all of
these
meanings cannot be attributed to the word ekklesia in the New
Testament. No
scholar that we know of attributes more than two or three of these
meanings to ekklesia
in the New Testament. Since the word church is a very broad term
having many
possible meanings and ekklesia is a much narrower term we must be
careful in
our study lest we bring the present meanings of church into ekklesia as
found
in the New Testament. Hort recognized this danger when he said: The
reason why I have chosen the term ecclesia is simply to avoid
ambiguity. The
English term church, now the most familiar representative of ecclesia
to most
of us, carries with it associations derived from the institutions and
doctrines
of later times, and thus cannot at present without a constant mental
effort be
made to convey the full and exact force which originally belonged to
ecclesia. [F.
J. A. Hort, The Christian Ecclesia, p. 1.] The word church should not be in our English
versions
today to represent ecclesia. Its appearance in the New Testament, we
believe,
has obscured the true meaning. The word church was not used in
Tyndale’s,
Coverdale’s, and Cranmer’s Bible (The Great Bible). These and other
versions
used the word congregation to translate ecclesia. Hort
says, ‘Congregation’
was the only rendering of ekklesia in the English New Testament as it
stood
throughout Henry VIII’s reign, the substitution of ‘church’ being due
to the
Genevan revisers; and it held its ground in the Bishops’ Bible in no
less
primary a passage than Matthew 16:18
till the Jacobean revision of 1611, which we call the Authorized
Version. [Op. Cit., p. 2.] In fact it is very likely it would not have
appeared
in the King James Version were it not for the 15 rules King James sent
to the
translators that were to guide them in their work. Rule 3 states, ‘The
old
ecclesiastical words to be kept, viz., the word church not to be
translated
congregation, etc.’ [H. W. Robinson, The Bible In Its Ancient and
English
Versions, p. 199.] In the long preface to the King James Bible
of 1611,
which is not printed today and has not been for some time it says, Lastly,
we have on the one side avoyded the scrupulositie of the Puritanes, who
leave
the old Ecclesiasticall words, and betake them to other, as when they
put
washing for baptisme, and congregation instead of church. [J. R. Dore,
Old
Bibles: An Account of the Early Versions of the English Bible, p.
377.] In our study of the word ekklesia in the New
Testament
it is clear that we should be careful to divorce the word church from
it lest
we read into ekklesia the meanings of the word church. Our plan in general in this study will be to
examine
the word before the New Testament times in the Classical Greek and in
the
Septuagint. We will then in the light of this background carefully
study each
use of the word in the New Testament using the immediate and remote
contexts to
learn its meaning. CHAPTER
2 Liddell and Scott define ekklesia as “an
assembly of
the citizens summoned by the crier, the legislative assembly.” [R.
Scott, and
H. G. Liddell, A Greek-English Lexicon, p. 206.] Thayer’s lexicon says, “an assembly of the
people
convened at the public place of council for the purpose of
deliberating” [J. H.
Thayer, A Greek-English Lexicon of the New Testament, p. 196].
Trench gives the meaning as “the lawful
assembly in a
free Greek city of all those possessed of the rights of citizenship,
for the
transaction of public affairs” [R. C. Trench, Synonyms of the New
Testament, 7th ed., pp. 1-2]. Seyffert’s dictionary states, “The assembly
of the
people, which in Greek cities had the power of final decision in public
affairs”
[Oskar Seyffert, A Dictionary of Classical Antiquities, pp.
202-203.] Thomas says, It
was the organized assembly of the authorized voters of the local
community met
to transact business of common concern. It corresponded to the
town-meeting of
New England of later days. [Jesse B. Thomas, The Church and The
Kingdom, p.
211.] Ewing
writes, In
every case, the word means an organized body, in opposition to a casual
meeting. The Ephesian assemblage appears to be no exception to this
interpretation, as the people evidently came together to hold a
judicial
assembly in their corporate capacity, however tumultuous in their
proceedings.
They rushed into the theatre, as the Athenians frequently did into bou
leuterion, or forum, when Demosthenes harangued to them [Greville
Ewing, A Greek
and English Lexicon, 3rd ed., pp. 375-376.] Dana’s
book says, In
classical use ekklesia meant “an assembly.” It was derived from a
combination
of Greek root and prefixed preposition, the resultant meaning of which
was “to
call out.” It was commonly used in reference to bodies of qualified
representatives “called out” for legislative functions [H. E. Dana, A
Manual
of Ecclesiology, 2nd ed., p. 25.] These quotations are a fair sample of the
opinion of
competent scholars on the meaning of the word ekklesia in classical
Greek. The
opinion is unanimous that the word meant an assembly of citizens of a
particular city that met together from time to time to carry on
business for
their city. A few words should be said about the
etymology of ekklesia
before going on to the next chapter. Thayer’s lexicon states, “fr.
ekkletos called out or forth, and this fr. ekkaleo” [J. H. Thayer, Op.
Cit., p. 195.] This seems to be the unanimous opinion of all Greek
scholars. A distinction should be maintained between
the
etymology of a word and its meaning at some particular time in history.
Sometimes the two are the same: many times they are quite different.
“Hussy”
came from “huswife” which means housewife; today it means a worthless
woman or
girl, or a pert girl. “Constable” came from “comes stabuli” which means
attendant of the stable; today it means a peace officer. “Ekklesia”
came from “ekkletos”
which means called out but in the times prior to the New Testament it
meant
assembly or called out assembly. To say it means the called out is not
correct. Broadus
writes, <>The
Greek word ekklesia signified primarily the assembly of citizens in a
self-governed state, being derived from ekkaleo to call out; i.e., out
from
their homes or places of business, to summon, as we speak of calling
out the
militia. The popular notion that it meant to call out in the sense of
separation from others, is a mistake [John A. Broadus, Commentary
on the
Gospel of Matthew, Vol. I of An American Commentary on the New
Testament, p. 353.]
<><> <>Hort
also confirms this when
he writes,
There is no
foundation for the widely spread notion that ekklesia means a people or
a
number of individual men called out of the world or mankind [F. J. A.
Hort, Op.
Cit., p. 5.] CHAPTER
3 To determine the meaning of ekklesia in the
New
Testament it is important to study its background in classical Greek
and the
Septuagint. The Septuagint was in use during New Testament times and
the
writers of the New Testament who would use the word would be influenced
to some
degree by the use of the Septuagint. Perhaps the best way to examine
the word
in the Septuagint is to give the results of the studies of three
scholars in
the field. We will summarize their findings and add any information we
have
observed in our own study. In the Septuagint ekklesia is used about one
hundred
times. It translates the Hebrew word “qahal” which means ‘assembly or
congregation’. In the Hebrew there are two words used for the gathering
together of the people of Israel, ’edhah and qahal. Hort
says, Neither
of the two Hebrew terms was strictly technical: both were at times
applied to
very different kinds of gatherings from the gatherings of the people,
though
qahal had always a human reference of some sort, gatherings of
individual men
or gatherings of nations. The two words were so far coincident in
meaning that
in many cases they might apparently be used indifferently; but in the
first
instance they were not strictly synonymous. ’edhah (derived from a root
y’dh
used in the Niphal in the sense of gathering together, specially
gathering
together by appointment or agreement) is properly, when applied to
Israel, the
society itself, formed by the children of Israel or their
representative heads,
whether assembled or not assembled. On the other hand qahal is properly
their
actual meeting together: hence we have a few times the phrase qehal
’edhah ‘the
assembly of the congregation [Op. Cit., pp.
4-5.] Ekklesia never translates the Hebrew word
’edhah which
Hort says might be “Israel … whether assembled or not assembled” but
translates qahal, which means assembly. Dana says, speaking of the Septuagint, “In it
ekklesia was used to translate the Hebrew word qahal which means an
assembly,
convocation, or congregation” [H. E. Dana, Op. Cit., p. 27.] Dana
notes six
variations in the Septuagint
in the way
ekklesia is used.
(1)
It is used five times to indicate simply an aggregation of individuals,
without
reference to any specific religious character … (2)
Thirteen times it refers to a group assembled for a special purpose … (3)
In twenty-six instances the reference is to an assembly in a particular
locality for religious purposes, usually for worship … (4)
By far the most frequent occurrence of the term is to denote a formal
gathering
of all the people of Israel in the presence of Jehovah, in which sense
it is
used thirty-six times … (5)
In seven places the word designates all Israel in an ideal sense, as
the
peculiar possession of Jehovah. It would not be accurate to say that
this use
contemplates “spiritual Israel,” for it undoubtedly signifies the
literal
nation; nor can it properly be described as the “Hebrew Church,” for it
was a
nation and not an ecclesiastical body. It is used in description of
certain
barriers which prevent one from becoming a participant in the
privileges of God’s
chosen people, though no one particular assembly of God’s people is in
mind, as
in Deuteronomy 23:3. “The Ammonite and
Moabite shall not enter
into the assembly of the Lord.” (See also Lamentations
1:10). Clearly it is the statement of a general
principle, the actual application of which would be a literal gathering
of the
people at a definite time and place. The Old Testament and Jewish
literature
nowhere use ekklesia where it may justly be construed as “spiritual
Israel” … (6)
Finally, we may give separate notice to those nine references in which
the term
is applied to that remnant of the faithful in Israel who returned from
Babylonian exile [Op. Cit., p.
27.] Dana
concludes his study of ekklesia in the
Septuagint
in these words. There
are three facts about the Septuagint use of ekklesia, and the Old
Testament use
of qahal, which are of importance to us in a study of the church. (1)
It is never contemplated as a spiritual fact, independent of spatial
and
temporal limitations. (2)
The assembly (ekklesia) of Israel as a peculiar possession of Jehovah
was
contemplated as an ideal conception, but having its only literal
counterpart in
a definite gathering of the people. (3)
The word came, especially in the interbiblical period, to denote a
local
gathering for purposes of worship [Op. Cit., p. 30.] B. H. Carroll answers questions submitted to
him concerning
his study of this matter in the following quotations. As in the Septuagint
ecclesia translates the Hebrew word qahal, does it not mean “all
Israel,
whether assembled or unassembled?” My reply
is I see not how this question could have risen in any mind from a
personal,
inductive study of all the Septuagint passages, since in every instance
of the
114 cited the word means a gathering together - an assembly. You
can see that for yourselves by the context of your English version. The
Septuagint usage is as solidly one thing as the Macedonian phalanx [B.
H.
Carroll, Ecclesia - The Church p. 44.] But,
another question asks, “Do not some of these Septuagint passages
justify the
meaning of unassembled?” While
I accepted Pedobaptist ideas, I thought so, but never since I looked
into the
matter for myself, I do not now know of even one such passage [Op. Cit.,
p.
45.] Carroll also points out as a confirmation of
his
conclusions that in the Revised Version the Hebrew word is translated
assembly
or congregation in every place that the Septuagint used the word
ekklesia. Before finishing this chapter it should be
noted that
some have said that qahal sometimes means all of the
Israelitish people.
Whether this is a true interpretation or not we are not prepared to say
but we
can say that when they try to give this broad meaning to ekklesia
because it is
used to translate qahal they make a mistake. Thomas says concerning this matter, It
was, thereupon, inversely and most illogically inferred that, since
qahal
sometimes means the whole Israelitish people and is sometimes
translated by
ekklesia, therefore ekklesia must always take on like breadth of
meaning.
Reference to the LXX, however, will show that the Greek translators of
the Old
Testament, so far from encouraging such an implication, have carefully
precluded it. For when qahal has the broad sense it is never translated
by ekklesia,
but by another Greek word [Jesse B. Thomas, Op. Cit., p. 200.] After personally examining every place where
ekklesia
occurs in the Septuagint I am convinced that the word retains the same
basic
meaning it has in classical Greek of assembly in every place. Usage in
most
places is very clear that assembly is the meaning of the word. In
Deuteronomy
it is used to refer to the time the people stood in a congregation
before Mt.
Sinai and heard the ten commandments, when Joshua assembled the nation
together
in the promised land to read the law to them, when Solomon prayed the
dedicatory prayer for the temple and the people were assembled before
him, and
many other times where the context is so clear that none would dare
differ. The
few places that might be questioned make good sense according to the
common meaning,
which fact settles the issue. A principle accepted by all scholars is
that the
most prevalent meaning of a word must stand in every place as long as
it makes
good sense. A new or rare meaning cannot be admitted even though it
could be
shown that it would make good sense in some particular place as long as
the
prevalent meaning fits the context. Our conclusion after studying the Classical
and
Septuagint uses of the word is that all known instances of the word
from these
sources give a unanimous vote that the word means assembly. This
conclusion
however is not necessary to prove the conclusions in the remainder of
this
thesis. The only point that should be insisted upon and that we believe
all
scholars will admit, is that the word ekklesia in the Classical and
Septuagint
Greek has the meaning of assembly in all, or almost all, cases. CHAPTER
4 In examining our subject further we should
stop and
note that the King James Version of 1611 and the American Standard
Version of
1901 are based on different Greek texts. Even though in meaning there
is no
difference of great significance yet for the sake of clarity in study
we should
take a quick survey of ekklesia in both versions, the English words
used to
translate ekklesia, and note the differences with regard to ekklesia in
these
two translations. In the King James or Authorized Version ekklesia
appears 115
times in the Greek text. One hundred and twelve times it is translated
by the
word church and three times by the word assembly in Acts 19.
The word church appears 114 times, 112 of which represent ekklesia.
The other two occurrences are in Acts 19:37
and 1 Peter 5:13. In Acts 19:37 the
Greek word is hierosulos not ekklesia and means robbers of
temples as correctly
translated in the American
Standard Version. In 1 Peter 5:13
church does not represent any Greek word in the original but is the
interpretation of the translators to make better sense. For this reason
church
appears in italics in many Bibles. The Greek is such in this case that
such an
interpretation is allowed and may be the correct idea of the writer,
however
this passage does not concern us since ekklesia is not actually present
in the
original. The American Standard Version uses the word “she” in this
place
rather than church which is also an interpretation. Ekklesia appears 114 times in the Greek text
of the American
Standard Version. In Acts 2:47
ekklesia is not in the Greek but a pronoun translated “them”.
The only other difference in the Greek from the King James
text is in Acts 9:31 where the word
is singular in the American Standard and plural in the King James. The
word
church appears 110 times, all of which are used to translate ekklesia,
assembly
is used to translate it the three times the Greek assembly is mentioned
in Acts 19, and congregation is used the
one remaining time in Hebrews 2:12. A careful examination of ekklesia before the
New
Testament in the Classical Greek and the Septuagint reveal that the
word means
assembly. It refers to persons that are organized together for a common
purpose
and meet together from time to time. As we approach the New Testament
we have
this meaning of the word and will examine the word each time in the New
Testament
to see if this meaning prevails. The study first reveals that the word
is used
of three different kinds of ekklesia. They are the Greek, Jewish, and
Christian. The Greek kind is found in Acts
19 where the word is used three times. This was an assembly of
Greeks in
the city of Ephesus that met together because Paul’s preaching had hurt
the
idol makers’ business. It was the type of assembly that met in most of
the
Greek cities. The word is mentioned three times of this Greek assembly
in
verses 32, 39 and 41. Another kind of assembly is the Jewish which
is
mentioned in Acts 7:38. It is an
assembly of Israelites that Moses addressed in the wilderness. Hebrews 2:12 is said by some writers to
refer to a Jewish assembly but we think it refers to a Christian
assembly. It
is a quotation from Psalm 22:22
which is a Messianic Psalm. Perhaps the psalmist was speaking of an
assembly in
his day but the prophetic reference was definitely to Christ and a New
Testament ekklesia. For this reason we will treat it as belonging under
the
Christian kind of assembly. All other times that ekklesia is used in
the New
Testament it refers to a Christian ekklesia. These we will examine more
carefully in the remainder of this thesis. When we refer to different
kinds of
ekklesia in the New Testament we do not mean that the basic meaning of
ekklesia
is changed. The basic meaning of “assembly” is the same for each kind
of ekklesia.
These ekklesias are different in membership requirement, purpose, etc. Before we examine the Christian uses of the
word we
must remember that those living in New Testament times in the Roman
Empire
would be acquainted with the Greek and the word ekklesia. The meaning
they
would associate with it would be assembly. Many would know of the
assemblies in
the various Greek cities, some even being a member of one. Some would
be
acquainted with the Septuagint and the way ekklesia was used in the Old
Testament to designate the assembly of Israel. This common meaning of
the word
would be familiar and they would readily understand it to denote a
Christian
institution. The writers of the New Testament use it without any
special
explanation as if it were well-known to all. We must assume the common
meaning
of assembly is meant when we meet it. Only when this common meaning
will not
make sense are we justified in searching for a new meaning. Any other
meaning
must be made clear by the context. Most of the uses of the word in the New
Testament are
recognized by scholars to have the common meaning of assembly. We can
cover
these best by dividing them up into different classes. There are a
great host
of plural uses of the word. The thirty-five times it appears in the
American
Standard Version are as follows. These are accepted by all as having
the common
meaning. Acts 15:41; 16:5; Romans 16:4,16; 1
Corinthians 7:17; 11:16; 14:33, 34; 16:1, 19a; 2 Corinthians 8:1, 18, 19,
23, 24; 11:8, 28; 12:13; Galatians 1:2,
22; 1 Thessalonians 2:14; 2 Thessalonians 1:4; Revelation 1:4, 11, 20a, 20b; 2:7, 11, 17, 23, 29; 3:6, 13, 22; 22:16. In the King
James Version Acts 9:31 is also in
the plural; however, we will take the text of the American Standard
Version and
treat it as singular. Twenty-two times the word has the location
indicated
in the immediate context. Acts 8:1 “which
was at Jerusalem,” Acts 11:22 “which
was in Jerusalem,” Acts
13:1 “that was at Antioch,” Acts 15:4
“And when they were come to Jerusalem they were received of
the church,” Acts 20:17 “he sent to
Ephesus and
called the elders of the church,” Romans 16:1 “which is at Cenchrea,” Romans
16:5 “that is in their house,” 1
Corinthians 1:2 “which is at Corinth,” 1
Corinthians
16:19b “that is in their house,” 2
Corinthians 1:1 “which is at Corinth,” Colossians
4:15 “which is in his house,” Colossians
4:16 “of the Laodiceans,” 1
Thessalonians 1:1 “of the Thessalonians,” 2 Thessalonians 1:1 “of the Thessalonians,”
Philemon 1:2 “in thy house,” Revelation 2:1
“of Ephesus,” Revelation 2:8 “in Smyrna,” Revelation 2:12 “in
Pergamos,” Revelation 2:18 “in Thyatira,”
Revelation 3:1 “in Sardis,” Revelation 3:7
“in Philadelphia,” Revelation 3:14 “of the Laodiceans.” Three times ekklesia is accompanied by the
words “every”
or “no”. Acts 14:23, 1 Corinthians 4:17,
Philippians 4:15. Four times ekklesia
is in a context that mentions coming together. Acts 11:26
“they assembled
themselves with the church,” Acts 14:27
“and had gathered the church together,” 1
Corinthians 11:18 “when ye come
together in the church,” 1 Corinthians 14:23 “the whole church be come together into one
place.” There are eight times in 1 Corinthians that
the
immediate and remote context makes it very clear that the word refers
to the
Corinthian ekklesia 1 Corinthians 6:4; 11:22;
14:4, 5, 12, 19,
28, 35. There are seven instances of the word in Acts
that
refer to the church at Jerusalem. If the American Standard Version is
accepted
there are only six as the word does not appear in Acts 2:47
in that text. Acts
2:47; 5:11; 8:3; 12:1, 5; 15:22; 18:22. If one reads the first
eighteen chapters of Acts we believe
that all of these instances in which the word is used will be accepted
as
meaning assembly and referring to the ekklesia at Jerusalem. The
context is
quite clear that this is the case. Acts
18:22 might be thought to refer to an ekklesia at Caesarea upon a
casual
reading but a careful study we believe will reveal that this is
speaking of the
ekklesia in Jerusalem. In Acts 1 we
find 120 disciples gathered together to select one to fill the office
Judas
left empty by his death. This is the group which later is referred to
as the
ekklesia at Jerusalem. These chapters in Acts give the early history of
this
ekklesia telling of its growth, persecutions, decision, etc. Acts 8:1; 11:22; 15:4
are listed
under usages of the word where the immediate context gives the
location. These
can be called upon to help prove that the seven passages mentioned
refer to the
church at Jerusalem. Acts 15:3 is another place the word is used that is
accepted by
all to mean assembly. This is the ekklesia at Antioch. Reading from
Acts 14:26 through Acts 15:3 will
prove this. 3
John uses the word three times in verses 6, 9, and 10. The word obviously has its
ordinary
meaning of assembly here also. In Matthew 18:17
ekklesia is used twice when the Lord lays down the procedure to follow
when one
brother in Christ wrongs another. The final step to take if the brother
in the
wrong will not make it right is to bring him before the ekklesia and if
he will
not make it right then to discipline him by dismissal from the
ekklesia. In
this passage also the word means assembly as all will readily admit. There are three other occurrences of the word
that are
also accepted by all as having the common meaning of assembly. James 5:14 “Is any sick among you? Let him
call for the elders of the church”; 1 Timothy 3:5 “For if a man know not how to rule his own house, how shall he
take care
of the church of God?” 1 Timothy 5:16
“If any man or woman that believeth have
widows, let them relieve them, and let not the church be charged.” Of the 115 times the word occurs in the King
James
text we have examined ninety-two and find these all have the common
meaning if
not the only meaning found prior to the New Testament of assembly.
Generally
all scholars accept these ninety-two uses as meaning assembly. It should be stated here that the word
ekklesia refers
to a group of people organized to carry out some purpose that assemble
from
time to time. To be an ekklesia it need not be a continual assembly. Carroll
well stated this when he was asked, “But if
church means assembly does not that require it to be always in
session?” No
ecclesia, classic, Jewish, or Christian, known to history, held
perpetual
session. They all adjourned and came together again according to the
requirements of the case. The organization, the institution, was not
dissolved
by temporary adjournment [B. H. Carroll, Op. Cit., 49.] The passages we have studied in the New
Testament thus
far show us the basic meaning of the word is the same as we found in
the
Classical and Septuagint Greek. Carroll
says, There
is nothing in the difference between Christ’s ecclesia on the one hand,
and the
classic or Septuagint ecclesia on the other hand to justify a new sense
in the
word, The difference lies not in the meaning of the word, but in the
object,
terms of membership, and other things [Op.
Cit., p. 47.] The Christian ekklesia was composed of
baptized
believers who were united together for the purpose of winning people to
Christ,
baptizing them, and teaching them the Bible. They observed two
ordinances,
baptism and the Lord’s Supper. Their officers were bishops and deacons.
Their
government was democratic. The passages studied thus far would bear
this out.
Although there were many such Christian ekklesias throughout the Roman
Empire
there was only one kind. They all have the same pattern with regard to
membership, purpose, ordinances, officers, etc. as far as is indicated.
In summing
up the study in the New Testament to this point we find that the word
means
assembly in every case and that there is only one kind of Christian
assembly
seen in the eighty-eight times we have observed the word. CHAPTER
5 Although there is practically unanimous
agreement
among scholars on the uses of the word we have studied so far the
opinion is
far from unanimous on the remaining twenty-three times. Many believe
the word
takes on a new meaning. Many believe another Christian ekklesia is
mentioned
different in kind from the one we have studied up to this point. How
are we to
determine what is the correct meaning for these remaining twenty-three
occurrences of the word? We believe the only principle we can proceed
on that
has the agreement of scholars and that should satisfy our minds is the
following. The common meaning of a word must stand in every place it
occurs as
long as it makes sense. When it fails to make sense then a new meaning
or a
rare meaning must be found in the context for the word. If a new or
rare
meaning will make sense in a given context we cannot accept it as long
as the
common meaning will also make sense. To do otherwise would make all
language uncertain
and confusing. If in the sentence, John ate an apple, we can say apple
has a
new meaning of onion because it makes sense in this context we can make
language meaningless. As long as the common meaning apple makes sense
it must
be recognized or not. This principle is so self-evident that we do not
believe
it necessary to do more than state it but for the sake of any
misunderstanding
we will quote from several scholars to show it is recognized and used
to find
the meaning of words. Berkhof
works upon this principle when he
says, It
is an arbitrary procedure to render ki in Isaiah
5:10 ‘yea,’ seeing that the conjunction is now known to have an
explicative
meaning and the usual sense is perfectly appropriate [L. Berkhof, Systematic
Theology, 4th ed., p. 981.] Terry says, The
passage in 1 Corinthians 14:34, 35,
has been wrested to mean something
else than the prohibition of women’s speaking in the public assemblies
of
churches … Others have sought in the word lalein a peculiar sense, and,
finding
that it bears in classic Greek writers the meaning of babble, prattle,
they
have strangely taught that Paul means to say: ‘Let your women keep
silence in
the churches; for it is not permitted them to babble ... For it is a
shame for
a woman to babble in church!’ A slight examination shows that in this
same
chapter the word lalein, to speak, occurs more than twenty times, and
in no
instance is there any necessity or reason to understand it in other
than its
ordinary sense of discoursing, speaking [Milton S. Terry, Biblical
Hermeneutics pp. 187-1881.] Broadus
commenting on the word generation
says; The
word cannot have any other meaning here than the obvious one. The
attempts to
establish for it the sense of race or nation have failed. There are
some
examples in which it might have such a meaning, but none in which it
must, for
in every case the recognized meaning will answer, and so another sense
is not
admissible [John A. Broadus, Op. Cit., pp. 491-492.] Warfield
writing on the word theopneustos
says, All
that can be said on this score for the new interpretation, therefore,
is that
it also could be made accordant with the context; and as much, and much
more,
can be said for the old. We leave the matter in this form, since
obviously a
detailed interpretation of the whole passage cannot be entered into
here, but
must be reserved for a later occasion. It may well suffice to say now
that
obviously no advantage can be claimed for the new interpretation from
this
point of view. The question is, after all, not what can the word be
made to mean,
but what does it mean; and the witness of its usage elsewhere, its form
and
mode of composition, and the sense given it by its readers from the
first,
supply here the primary evidence. Only if the sense thus commended to
us were
unsuitable to the context would we be justified in seeking further for
a new
interpretation - thus demanded by the context. This can by no means be
claimed
in the present instance, and nothing can be demanded of us beyond
showing that
the more natural current sense of the word is accordant with the
context [B. B.
Warfield, The Inspiration and Authority of the Bible, pp.
295-296.] Carson
also uses this principle to prove his
point when he states, If
from other passages we learn that it has this meaning, this passage
cannot
teach the contrary, if the thing is possible. Upon the principle of
interpretation here recognized by Mr. Ewing and Dr. Wardlaw, we might
reject
everything in history not suited to our own conceptions; or explain
them away
by paring down the meaning of words … If immersion is the meaning of
the word,
it is not optional to receive or reject it. Whether or not this is its
meaning,
must be learned from its history, not from the abstract probability or
improbability of the immersion of beds. If the history of the word
declares its
meaning to be immersion, the mere difficulty of immersing beds, in
conformity
to a religious tradition, cannot imply that it has another meaning here
… I
will here reduce my observations on this point to the form of a canon.
When a
thing is proved by sufficient evidence, no objection from difficulties
can be
admitted as decisive, except they involve an impossibility [A. Carson, Baptism, Its Mode and Its Subjects, p.
72.] This principle will be the one that will
determine if
the word has a new meaning or retains the common one in the remaining
Scriptures. Before proceeding to any of these passages we
should
also consider another important principle. A word may be used
generically. In
such cases the word may be singular and yet not refer to any particular
object
of the class but to every object of that class, It is as if some object
of the
class were taken as a representative of each object of the class and
whatever
is said of this representative would apply generally to each object. By
way of
example we may say, the automobile is the greatest invention of this
century.
The meaning of the word automobile is the same as commonly thought
though the
word refers to no particular automobile but what is said applies to
each. In
such cases the definite article with the word does not mean there is
only one
particular automobile singled out from the rest or that there is only
one
automobile in the world but the article is called the generic article
and
distinguishes one class from another class rather than one object in a
class
from another object in the same class. We use words generically all the
time
and never think of it. ‘The’
with a singular noun sometimes indicates a class or kind of object. The
scholar
is not necessarily a dryasdust. The elephant is the largest of
quadrupeds. The
aeroplane is a very recent invention. Resin is obtained from the pine.
Note. In
this use ‘the’ is often called the generic article (from the Latin
genus, “kind”
or “sort”). The singular number with the generic ‘the’ is practically
equivalent to the plural without an article. Thus in the first example
the
sense would be the same if we had ‘Scholars are not necessarily
dryasdusts!’ [G.
L. Kittredge, and F. E. Farley, An Advanced English Grammar, p.
77.] This is
not only true in English but also in Greek. 948.
The article may have a generic force,
marking an object as the representative of a class; e.g., ho anthropos
- man
(in general); hoi anthropoi -mankind (opposed to gods or the lower
animals);
hoi gerontes - the aged (as a class) [W. W. Goodwin, and C. B. Gulick, Greek
Grammar, p. 207.] 763. Generic
Article - The
generic article denotes an entire class as distinguished from other
classes; as
ho anthropos - man (as distinguished from other beings), hoi gerontes -
the
aged, poneron he sukophantes - the (an) informer is a vile thing [H. W.
Smyth, A
Greek Grammar for Schools and Colleges, p. 210.] It
is very common to find the singular used with the article in a
representative
sense for the whole class. So in ho huies tou anthropou (Matthew
8:20, and often) Jesus calls himself the son of mankind. Of Luke 10:7, ho ergates where the
labourer represents all labourers [A. T. Robertson, A Grammar of
the Greek
New Testament in the Light of Historical Research, p. 757.] We believe that the word ekklesia is used
generically
many times in the remaining passages and because some scholars have
failed to
recognize this a new meaning has been attributed to the word wrongly. Of the disputed passages we would like to
take four
first that deal with Paul’s persecution of the ekklesia. Some believe
the word
does not mean assembly in these passages but means about the same as
disciples.
Some would call it the invisible church which means it contains all
Christians
whether organized or whether they ever meet in assembly. The four
passages are
as follows: 1 Corinthians 15:9 “because I
persecuted the church of God”; Galatians 1:13 “how that beyond
measure I persecuted the church of God, and wasted it”; Philippians
3:6 “Concerning zeal,
persecuting the church;” Acts 9:31 “So
the church throughout
all Judaea, and Galilee and Samaria had peace,
being edified.” The first three passages are from the King James
Version,
the last is from the American Standard Version. Acts 9:31
in the King James text has ekklesia in the plural which
reading if correct would be accepted by all as meaning assemblies. If
the
singular is correct then there is a question in the minds of some as to
its
meaning. If one begins in Acts
8:1 and reads through Acts 9:31
the meaning should not be difficult. Summarized, this section of
Scripture says
that Saul was persecuting the ekklesia at Jerusalem. As a result of
Paul and
others persecuting this ekklesia, it was scattered throughout Judaea
and Samaria, Acts 8:1, 3. The
remainder of
chapter 8
tells of Phillip’s work in Samaria and his witnessing to the Ethiopian
eunuch.
Chapter 9 returns us to the subject
of Saul and his persecuting. He is still very angry and desires to
continue his
evil work in Damascus. Getting the necessary authority he desired he
left for
Damascus but he was saved before reaching the city. The following
verses tell
quickly of his return trip to Jerusalem and then to Tarsus. After
completing
the story of the conversion of this arch persecutor, Saul, we are told “the church throughout all Judaea, and
Galilee and Samaria had peace, being edified.” This was the church
at
Jerusalem which was scattered, Acts 8:1,
the only church Scripture tells us he persecuted. When Saul was saved
this
scattered church has peace. The other three passages in Galatians,
Philippians
and 1 Corinthians refer to this part
in Paul’s life. It could be that Paul is thinking more of his
persecution of
the institution rather than the particular ekklesia in Jerusalem but
still he
persecuted only the church at Jerusalem as far as the Bible indicates
and the
word makes good sense by translating it assembly so we have no right to
think
it has a new meaning. Carroll
answered well when asked, ‘But when
Paul says, I persecuted the church surely that can only mean that he
persecuted
the disciples?’ But it does
mean much more. It means exactly what it says. The mere individuals as
such
counted nothing with Paul. It was the organization to which they
belonged, and
what that organization stood for. As proof of this our Lord arrested
him with
the question: ‘why persecutest thou me?
I am Jesus whom thou persecutest.’ Jesus was not persecuted in
person by
Saul. So
when ‘Herod the king put forth his hand
to afflict certain of the church’ - he aimed at the organization,
in what
it stood for, though directly his wrath fell only on James and Peter
[B. H. Carroll, Op. Cit., p. 43.] Hort
recognizes the fact that these uses of
the word
refer to the Jerusalem ekklesia when he says, The
original ecclesia of Jerusalem or Judaea, at a time when there was no
other: - Galatians 1:13; 1 Corinthians
15:9; Philippians
3:6; the occasion of reference in all three cases being St. Paul’s
own
action as a persecutor [F.J.A. Hort, Op. Cit., p. 116.] In
concluding our study on these passages I
would like
to quote the words of Thomas. Now, it is a curious fact
that there is no proof that Paul’s ‘persecution’ ever went beyond the
church at
Jerusalem. In Acts 8:3 it is said
that ‘he made havoc of the church’
there. Ananias, when called on to visit Paul, replied to the Lord: ‘I have heard from many of this man, how
much evil he did to thy saints at Jerusalem’ (Acts 9:13).
When he began to preach, the people said: ‘Is not this he
that in Jerusalem made havoc
of them which called on this name?’ In Paul’s own defense before
Agrippa he
emphasizes his cruelties to the ‘saints’
in Jerusalem, shutting them up in prison and compelling them to
blaspheme. It
is true that he adds that ‘being
exceedingly mad against them, I persecuted them
even to strange cities.’ But the word he uses (dioko) implies that
the
objects of his vengeance were still the Jerusalem saints whom he was
pursuing.
So that his ‘persecution of the church
of God’ appears to have been limited to the constituency of a
single church
[Jesse B. Thomas, Op. Cit., pp. 231-232.] Romans 16:23
has been claimed by some as referring to all believers because of the
word
whole. There is no real need for such an interpretation; the usual
meaning
makes good sense. It is probably referring to an ekklesia that meets in
the
home of Gaius who is the host of both Paul and this ekklesia. This
entire ekklesia
which might be quite small salutes the saints in Rome. Acts
15:22 speaks of the whole ekklesia where none can doubt it
means the whole of the Jerusalem ekklesia and the same sort of language
is used
of the Corinthian ekklesia, I Corinthians
14:23. 1 Corinthians 10:32, “Give none
offence, neither to the Jews, nor to the Gentiles, nor to the church of
God.”
This passage is also disputed by some but the common meaning makes good
sense
and so a new meaning is not warranted. Thomas
answers well those who would introduce a new meaning here. The ‘church of God,’ it is
argued, must here
mean the church universal, since, like ‘Jews’ and ‘Greeks,’ it covers a
world-group. But the offense given must needs have been to individual
Jews or
Greeks, since they could not as a race be thus disturbed by individual
conduct.
Why, then, must it needs mean more than ‘do not offend any church or
any member
of a church’? The fact is that the whole exhortation, as a study of the
context
will make clear, is directed to the regulation of personal conduct
toward the
different classes of the immediate community [Op.
Cit., p. 230.] Hebrews 2:12: “Saying, I
will declare thy name unto my brethren, in the midst of the church will
I sing
praise unto thee.” Assembly makes good sense here; the question is
to what ekklesia
is it referring? This is speaking of Jesus and His church we believe
and it
refers to the time He instituted the Lord’s Supper. Matthew
26:30 “And when they
had sung an hymn, they went out into the Mount of Olives.” Some
think this
is too early for a church but why is it? Jesus had already declared He
would
build His ekklesia (Matthew 16:18).
He had given it a procedure for discipline which assumed an ekklesia
was
already in existence (Matthew 18:17).
The members were baptized believers, they had the gospel and had been
preaching
it and baptizing their converts. The essential elements of a New
Testament
church are seen in the gospels. In Acts
1 the disciples seem to be already organized as they meet to decide
on
Judas’ successor to his office. The only answer that seems consistent
with the
information of the New Testament is that Jesus sang in the ekklesia
begun
during His earthly ministry when He gave it the second ordinance. 1 Timothy 3:15 is considered by some as referring to the
universal
invisible church. If we notice the context starting back at the
beginning of
the book we will see it must be referring to the church at Ephesus and
the
problems Timothy met with there. Bishops and deacons, the officers of a
local
church, are the subject in chapter three. The remainder of the book
indicates
that the only church in mind is a local church particularly the one at
Ephesus.
Another fact that should be noticed is that ‘house’ and
‘church’ in
this verse is anarthrous and should be read a house and a church which
fact
strongly supports the idea that ekklesia retains its usual if not only
meaning
in this context. The only possible objection to a local church here is
the word
‘house’ which could be understood in
a very wide sense and best translated household. To do so would change
the
meaning of the word ekklesia when it would not be necessary. The word
house can
be understood in a sense which fits in with the common meaning of the
word. The
common meaning should always stand unless it is impossible. Dana
interprets this passage very well when
he writes, The
figure “household of God” can be
regarded in two ways. It may be considered from the viewpoint of its
constituency, or from the viewpoint of its function. The former would
require
it to apply to all children of God; the latter to any group of God’s
children.
The function of a household is to offer support and fellowship to its
inmates.
Any local ekklesia did this for its members. In that the local church
at
Ephesus, as God’s agency, offered care and fellowship to all the
disciples in
Ephesus it might be fitly described as “the
household of God.” This significance of the figure is obvious and
unstrained, and avoids all the difficulties in the way of the other,
and hence
should be accepted as the correct explanation. The “ekklesia
of the living God” to which Paul refers in this verse is
the church at Ephesus [H. E. Dana, Op. Cit., pp.
50-51.] Acts 20:28 is another passage thought by some to teach
a different mining for
ekklesia. The reason for finding a new meaning here would be due to the
fact
this church is said to be “purchased
with His own blood,” a statement thought by many to be too great to
be said
of any local church. We don’t believe this is a good objection. Paul
speaking
of himself in Galatians 2:20b says, “and
the life which I now live in the flesh
I live by the faith of the Son of God, who loved me, and gave Himself
for me.”
Why can’t it be stated that Jesus purchased with His blood an organized
group
of professed believers in the Lord Jesus Chirst? This does not exclude
other
churches of believers or individuals from making the same statement.
Paul
states the same idea referring to himself. If it be objected some may
be only
professed believers and not truly purchased by His blood we would agree
some
are but this is no objection to the word church having its common
meaning. The
Scriptures refer to professed believers as saints, brethren, children
of God,
and by other terms which only truly apply to the ones who have been
actually
born-again. Yet the Scriptures recognize that some professed believers
are
false professors and in such cases they are as much lost as the one who
has
rejected Christ. The Bible warns such but still speaks according to
appearance.
If a person professes to be a believer and there is nothing to make one
think
contrariwise he is referred to by all of the wonderful terms which only
really
belong to the true child of God. In 1
Thessalonians 1:1 it says, “unto the
church of the Thessalonians which is in God the Father and in
the Lord
Jesus Christ.” Could such statements be said of any but the saved?
We think
not yet Paul writes by inspiration that this church at Thessalonica “is in God the Father and in the Lord
Jesus Christ”. They are a group of professed believers with perhaps
some in
their midst who are false professors still they are recognized as saved
and
given the terms of such. “Purchased by His blood” can be stated of
every New
Testament church and every individual believer. This statement is no
objection
to the church in Acts 20:28 being a
local one. The context makes it clear that this is referring to the
church in
Ephesus. Notice verses 17 and 28 in
particular and examine the terms
Ephesus, elders of the church, flock, and overseers and see if any
church other
than the church at Ephesus can be the one spoken of here. 1 Corinthians 12:28 is believed to support a universal church by
some Bible students. The
argument as usually stated is
that apostles were not officers of a local church but their ministry
was for
all of the churches. So the word church cannot refer to a local group
but must
refer to something much bigger, a universal church that would include
all
believers. The idea that this passage is relating the officers of the
church is
completely without basis. The context indicates that these various
things set
in the church are best described as gifts. These gifts were necessary
for the
work of the Lord’s church. Some were only necessary for a short time,
others
for the entire history of the church. In the early days the churches
needed
certain gifts not needed today. Apostles were needed to establish them
and give
them initial direction that was not needed later. The pattern was
completed in
their days under the direction of the Holy Spirit as we see from the
Acts and
epistles. They worked with local churches as clearly seen in these
books. The
prophets were needed for inspired messages before the New Testament was
completed. Tongues, healings, and miracles were needed in those early
days to
accredit the church as a Divine institution and the message it
preached. The
gifts of teaching, helps, and governments are still in the churches
today and
by the nature of their work will be needed until the Lord comes back.
We
believe the word church is used generically in this passage and the
Scriptures
are telling us of the gifts the Lord placed in that institution that
its work
might be properly carried on. These gifts benefited all New Testament
churches then
and today even though apostles, prophets, miracles, etc. were not
present in
every particular church. These gifts were placed in that kind of
institution
rather than in every particular church for the benefit of all. The
pattern, the
message, and the accreditation brought about by these gifts are ours
now even
though the gifts that produced them are passed away. The whole chapter (1 Corinthians 12) is clearly speaking
of a local church as a body. This chapter will be discussed later in
this book.
Since all of the chapter is definitely about a local church it would
seem
unlikely and even out of place to insert 12:28
if it is speaking about an entirely different kind of church, one
universal and
invisible. The common meaning makes good sense if interpreted as a
generic use
of the word so we need not resort to a new meaning. We now come to the books of Ephesians
and Colossians.
These books are primarily relied upon to establish a new meaning for
the word
by believers in the universal, invisible, church theory. Ephesians uses
the
word nine times and Colossians twice that might be used to support this
theory.
The two times in Colossians are very similar to passages in Ephesians.
If the
universal, invisible church theory can’t be proved in Ephesians it
can’t be
proved in Colossians nor in any other book of the Bible. This book is
heavily
relied on by advocates of this theory and it must stand or fall in this
book.
We would like to first consider Ephesians
1:22, Colossians 1:18 and 24
together. The argument for this theory in these
passages is that
the church is spoken of as His body and Jesus is the head of His body.
Body and
church in these passages are singular. Local churches are many so they
cannot
be the church spoken of here. Christ had only one physical body so He
has only
one mystical body, the church. 1
Corinthians 12 is also taken in conjunction with this passage where
the
church as a body is discussed at length. These arguments for the
invisible
church theory at first hearing sound quite plausible but upon closer
examination they are seen to be without any real force. First, Christ
is the
head of every church in the sense He rules over that church and is its
final
authority. Christ is the head of every man, that is He is each man’s
authority
or ruler (1 Corinthians 11:3). In
Revelation the
first three chapters we see the Lord Jesus Christ in the midst of seven
candlesticks. The seven candlesticks are interpreted as seven
particular
churches. Jesus in the midst is clearly revealed as their ruler,
authority,
head. He praises, rebukes, exhorts, warns, directs, as only a head can
do.
Jesus is clearly revealed as their head here. He is head of each of
these local
churches and no problem is involved. In this connection we should note
also
that the church as a body is discussed most fully in 1
Corinthians 12 and in that passage the head, eye and ear are
represented as various members of a New Testament church. The head over
the
body is Christ. He directs it; He is its final authority. But each part
of the
body including the head is like unto certain members of a church. The
husband
is the head of the wife in the same sense. She has a head on her
shoulders but
still the husband is her head or authority. 1 Corinthians
12:12 states that a human body is one and has many
members and that this is true also of the Lord’s body, the church. The
text
actually says “so also is Christ” but
the context makes it
very clear that “Christ” refers to His body, the church. We
believe the
writer is using “Christ” metanomically. The fact that it says the body
is one
is used as an argument that the body here must refer to something
different
from a local church because there are many of them, whereas there is
only one
of this church. This is the universal invisible church that is referred
to here
as a body according to those who hold this theory. This interpretation
is very
superficial. It is evident that the body spoken of in verse 12
is a human body and that it has two
characteristics that are like the Lord’s church. The human body is one
and has
many members. These characteristics are very clearly seen upon
examining any
human body. It is a unit; it has oneness; yet it is composed of many
different
parts each having a particular function. This is true of a New
Testament
church. The members are bound together as one body having certain
things in
common. One Lord, one faith, one baptism, one purpose, one Bible, etc.
are some
of these things that make the church a unit but still each member is
different.
God has given various gifts to each. One may be a good teacher, another
a song
leader, another can visit, another is very capable in business matters,
etc.
all of which are needed for the work of a church. The Corinthians needed this message; they were divided and
needed to
learn that the various gifts were all important and could work together
in
harmony in their church. In verse 27
this lesson is applied directly to the Corinthian church. The definite
article
before body is not in the Greek and so it would be better to translate
this, “Now ye are a body of Christ and members in
particular.” 1 Corinthians
12:13 we believe refers to
water
baptism that the Holy Spirit leads us to receive. This baptism admits
us into
the membership of a New Testament church. As we read this passage we
notice
certain situations that perfectly fit a local church but are quite
contrary to
the universal invisible church theory. Two of these are seen in verse 26. If in a local church one member
suffers because of the loss of his little boy the other members will
suffer
also but will this be true if this is speaking of a universal church?
No,
Christians in Africa, China, and South America cannot suffer with a
Christian
in our country. They have no way of knowing about the loss ordinarily.
This is
true also if one member is honored. Hort
is helpful on this passage and the one
in Romans 12 when he says, He
points out that in a body the whole is dependent on the diversity of
office of
the several members, and that each member is dependent on the office of
the
other members. Then he adds, “But ye are
a body of Christ (soma christou), and
members severally.” … Here
evidently it is the Corinthian community by itself that is called ‘a body of Christ’: this depends not
merely on the absence of an article but on humeis, which cannot
naturally mean “all
ye Christians.” In Romans 12:3-5
all is briefer, but the ideas are essentially the same. The
central verse is, “As in one body we
have many members, and all the members have not the same office,
(action) so we the many are one body in Christ, and
severally members one of another.’ Here the language used is not
formally
applied to the Roman community in particular: but the context shows
that St.
Paul is still thinking of local communities, and of the principles
which should
regulate the membership of the Roman community, as of all others [F. J.
A.
Hort, Op. Cit., pp. 145-146.] Ephesians 1:23 speaks of the church as “His body”
which means it belongs to Him. He purchased it; He
directs it; and He is served by it. We believe this passage and other
similar
passages that refer to the church as a body and Christ as being its
head refer
to the local church and not to any universal invisible church. The
common meaning
makes good sense so it should be retained. The fact that the words
church and
body are singular and have the definite article are no proof against
these
passages referring to the local church. The generic use of the word and
the
definite article is what we have in these places. Ephesians
3:10 and 21
also refer to the local church. The word in both places is in the
singular and
has the definite article. This will make good sense according to the
common
meaning of the word by interpreting the word in these places as used
generically. The manifold wisdom of God is made known to all of God’s
creation
by the message each New Testament church preaches and by the plan of
this
organization which is God-given. His wisdom is seen particularly in
this
passage by the fact that Jews and Greeks can be members of the same
church
working together for Him. God is and will be glorified by a New
Testament
church throughout time and eternity by its preaching of Jesus Christ as
God’s
plan of salvation and by those who are converted and edified as a
result of its
message. God planned and gave the salvation in Christ and this brings
glory to
Him forever for those saved are saved forever. A New Testament church’s
work brings
glory to God forever. Referring
to Ephesians 3:10 Dayton says, The
idea in the first of these two passages is, that the angels of God, who
are
elsewhere called principalities and powers, might look at this
wonderful
contrivance of Jesus Christ for the execution of his laws and the
promotion of
the comfort and piety of his people, and see in it evidences of the
wisdom of
God. It was a Divine contrivance, and characterized by infinite wisdom.
Nothing
else could possibly have done so well. Men have not believed this. Meh
have all
the time been tinkering at God’s plan, and trying to mend it. Men have
set it
aside, and substituted others in its place; but to the angels it
appears the
very perfection of wisdom. And it was one object of God in having the
church
established, that his wisdom might, through it, be known to those
heavenly
powers and principalities. But now, what was this plan? What was this
church?
It was, as we have seen, a local assembly, in which each member was the
equal
of every other, and by whom, in the name of Christ and by authority
from him,
his ordinances were to be administered and his laws enforced. What is
there in
these texts which requires a grand collection of all the churches into
one, in
order to make the language appropriate? Suppose a friend in England
should
write to me that he is about to publish a new history of the
steam-engine, ‘in
order that unto kings and princes, in their palaces and on their
thrones, might
be made known through, the engine the manifold skill of the inventor’:
what
would you think of that man’s common sense, even though he were a
Doctor of
Mechanics, who should insist upon it, that though the steam-engine was
a
definite and well-known machine, and there were a vast multitude of
separate
and distinct steam-engines, yet there must also be, in some way or
other, a
vast conglomerate ‘universal’ engine, consisting of all the
steam-engines in
the world united into one; or else the language
of my friend, when he speaks of ‘showing the manifold skill of the
inventor,’
through or by ‘the engine,’ is altogether unintelligible? Yet this is
the way
that doctors of divinity reason upon a similar expression of Paul [A.
C.
Dayton, Theodosia Ernest, Vol. II, pp. 120-121.] In the fifth
chapter of Ephesians ekklesia is
used six times in verses 23, 24, 27 and 32. This passage
is considered by many advocates of the universal, invisible these words
here
because of the singular and the definite article would seem church
theory as
one of their strongest passages for the establishing of their view. It
is said
that “Christ is the head of the church”
is a statement that refers to the invisible church. The word church is
used
generically here and states a truth that applies to each church. The
first part
of this verse, 23, uses two words
generically and the fact is never questioned. “The husband”
and “the wife”
refer to what is commonly meant by these terms. The fact that they are
both
singular and are preceded by the definite article is not considered by
anyone
to prove that a new meaning is had in mind here. What is said here
refers to
each husband and to each wife. The common meaning makes good sense and
a new
meaning is not warranted. To say there is a new meaning for each of
illogical
and extremely far-fetched to every mind. Yet this type of proof is
relied on
with great assurance by advocates of the universal invisible church
theory.
Other supposed proofs for a new meaning of ekklesia here are that the
church is
spoken of as a body and Christ is said to have given Himself for the
church.
Both of these arguments have been considered earlier in this thesis and
have
been known to be of no weight. Both statements can be said of each
church and
it makes perfectly good sense. It is helpful to note that this passage is
not
primarily teaching about the church but about the relationship between
husbands
and wives. The relationship between Christ and the church is used to
teach what
the relationship should be between husband and wife. The apostle is not
introducing a new teaching about some universal, invisible church. He
takes the
church, that all were well acquainted with, and illustrates truths by
means of
it concerning husbands and wives. In verse 30
it speaks of a church being his body and goes on to elaborate by saying
“of His flesh and of His bones.” A
church is spoken of figuratively as a body, a body that belongs to
Christ and
represents Him so, His body. A body is made up of flesh and bones and
so
another way of designating the same figure is to elaborate concerning
its
elements and say “of His flesh and of His
bones.” The truth is only elaborated a little more but it is the
same basic
figure which refers to each church. This phrase however is not in the
best
Greek manuscripts. The fact that the figure refers to the
marriage
relationship and the church in such a figure would be the wife or bride
of
Christ is thought of as an objection to giving the word church its
ordinary
meaning. The bride in Revelation is considered by most to refer to all
the
saints. The bride referred to in Revelation and in Ephesians is thought
to refer
to the same thing. We cannot say that a figure always represents the
same
thing. Christ and Satan are both spoken of as a lion (Revelation
5:5; 1 Peter 5:8). The bride in Revelation
is not said to be the church so that passage need not be considered. It
is
possible that the bride there does refer to the church but there is no
definite
proof. If it does, it could still refer to the local church as an
institution.
In 2 Corinthians 11:2 the church of
Corinth is referred to under the figure of a bride. The term is not
used but
the idea is there. The
figure of a
bride illustrates well truths concerning the church when given its
common
meaning. Christ has the headship over it and loved it greatly, which
was shown
by His dying for it. Each church should seek to obey the word of Christ
as a
good wife recognizing His authority and should be composed of saved
people,
those He loved so much He died for them. The common meaning makes good
sense throughout Ephesians and Colossians
so we
need not hunt for another. Matthew
16:18 is one
of the most important verses
having to do with our subject. Several questions should be studied in a
detailed examination of this passage. Who is the rock? What is meant by
‘the gates of hell shall not prevail against
it’? What are ‘the keys of the
kingdom’? What is meant by binding and loosing? But the question
that
concerns us is what does the word ‘church’
mean here? Does it have a new meaning as many say which is commonly
spoken of
as the universal invisible church? The answer can be found to the
question what
does “church” mean here without
answering the others. This is
the first
time the Lord uses the word in the New Testament. Before this time the
only
meaning we know for the word is assembly, an idea that involves
visibility and
locality where people are concerned. If the word makes good sense
according to
this common if not only meaning known for the word it must stand and
the new
idea proposed which is characterized by opposite ideas must be
rejected. A
quick examination shows the word makes perfectly good sense here
according to
its ordinary meaning. Therefore the universal invisible church idea
must be
discarded. Some would insist He would have said churches had He had in
mind the
common meaning. If a man would say today, “I shall build my grocery
store”
there could certainly be no misunderstanding as to what he meant by
grocery
store. To every mind a local, visible, building where food stuffs are
sold
would come to mind. A new meaning would certainly not be considered by
any
person. If the person who said it had in his mind of building a store
incorporating some of his own ideas that would make it a distinct kind
from all
the other kinds of grocery stores in the world and planned to have a
chain of
them throughout the area eventually his statement would still make good
sense.
If Jesus upon considering the many kinds of assemblies in the world
would
decide to build his own incorporating His own peculiar membership requirements, ordinances, and
purposes into
it and had in mind that it should multiply and be found in every
community
where there would be saved people why wouldn’t He say, “I
will build my assembly.” This is exactly what He had in mind as
the rest of the New Testament proves it. He had in mind His kind of
assembly in
distinction from other kinds when He said my assembly. He was using the
term
generically. In Genesis
when God says “let us make man” the
fact that man is in the singular doesn’t mean that there wouldn’t be
other men
or that the term has a different meaning than is ordinarily associated
with the
word man. This statement is similar to what we have concerning the
church in Matthew 16:18. The church spoken of in
this passage means assembly and is the same kind of assembly as found
all
through the New Testament. Jesus used ekklesia twenty-three times in
the New
Testament, three times in Matthew and twenty times in Revelation.
Twenty-two of
these times the word is admitted by all as having the common meaning.
In Matthew 18 it is used twice in
connection with the discipline of a church member and the twenty
throughout Revelation are either plural or are
referring to one of the seven churches in Asia Minor. The first time
Jesus uses
the word, Matthew 16:18, is the only
place some students are in doubt about its meaning. The fact that Jesus
uses
the word twenty-two times and there isn’t any doubt that the word in
each case
means assembly should make it clear that the other time it means the
same thing
since it makes good sense using that meaning. If the contention of
those who
advocate a new meaning be followed we would have Jesus saying He would
build a
church and that it would never perish and then never mentioning it
again but
instead mentioning twenty-two times another church He never said He
would
build. The church He said He would build which by the nature of the
idea given
it is by far the greater of the two churches is never even mentioned
once again
but the inferior of the two is mentioned many times and Jesus in His
last
message is seen in the midst of seven of them rebuking, commanding, and
exhorting them. To say the word has a new meaning in the one passage
puts one
in a very inconsistent position. Hebrews 12:23 is the last passage we have to discuss. Many
are sure
ekklesia here definitely means something quite different than its
common
meaning. They think it is the universal, invisible church. Others
believe the
word keeps its common meaning of assembly but it is not referring to
the kind
of assembly the Lord said He would build and the kind we have seen all
through
the New Testament but to another kind of assembly of which there will
be only
one and it will be in the future in Heaven when all the saints gather
together
there. This would not change the basic meaning of the word which we
have seen
is the meaning in every passage thus far. It would bring in another
kind of
Christian assembly though. One that would have its own membership
requirements
arid purpose. This would make four kinds of assemblies that the word
ekklesia
is used to represent. One is the Greek kind of Acts 19,
another is the Jewish kind of Acts 7:38, another is
the Christian kind mentioned here, and the
last is the Christian kind mentioned in every other use of the word in
the New
Testament. The membership requirement of this new kind of Christian
ekklesia
mentioned here is salvation only and its purpose would probably be
fellowship
and worship only as the time and place would forbid that its purpose be
the
winning of the lost, baptizing, and indoctrinating. We believe that
this view
is also wrong even though it is correct in accepting the common meaning
of
assembly. A new kind of Christian assembly must have proof from the
Scriptures
of its existence. If the one kind of Christian assembly seen in every
place
thus far makes sense here we must accept it as the meaning and reject
this new
kind. Those who advocate a new kind of Christian assembly that is only
in
prospect now and will actually meet in Heaven later sometime call upon Ephesians 5 as further proof of such an
assembly. Ephesians 5 makes good
sense of the only kind seen thus far so we do not discuss it here. This
prospective
assembly is said to be definitely local and visible and should not be
confused
with the view commonly referred to as the universal invisible church
theory. By
rejecting the view that there is a new kind of Christian assembly
mentioned in Hebrews 12:23 we do not deny that all
the saints will assemble together in Heaven at times for various
purposes but
only deny that the word ekklesia is ever used to refer to such. We will
seek to
show by a careful exposition of this whole passage that the common
meaning of
assembly makes good sense and that the only kind of Christian assembly
seen
thus far makes good sense. This positive proof will demand that we
reject the
other two ideas mentioned. We
should first
note the translation of this passage Hebrews
12:18-24 in the Revised Standard
Version. This translation is superior on this passage to all others we
have
seen and is very helpful to what we believe is a correct understanding
of the
passage [This statement is not to be interpreted as an approval of all
of the
RSV by the author. Many of the translations in that version we believe
are
incorrect.] “For you have not come to what may be
touched, a blazing fire, and darkness, and gloom, and a tempest, and
the sound
of a trumpet, and a voice whose words made the hearers entreat that no
further
message be spoken to them. For they could not endure the order that was
given, ‘If
even a beast touches the mountain, it shall be stoned.’ Indeed, so
terrifying
was the sight that Moses said, ‘I tremble with fear.’ But you have come
to
Mount Zion and to the city of the living God, the heavenly Jerusalem,
and to
innumerable angels in festal gathering, and to the assembly of the
first-born
who are enrolled in Heaven, and to a judge who is God of all, and to
the
spirits of just men made perfect, and to Jesus, the mediator of a new
covenant,
and to the sprinkled blood that speaks more graciously than the blood
of Abel.” The book of Hebrews is written to some
professing
Christians that are discouraged and are tempted to renounce their
profession
and return to their former religion. The writer encourages them in
several
ways. One way is to contrast law and grace showing characteristics of
each. The
fearful characteristics of law which we don’t have being saved, when
contrasted
with the wonderful characteristics of grace which we do have being
saved, would
serve to encourage them. Law as a way of salvation is presented
centering it
around Mt. Sinai where the law was given to Israel. Every
characteristic
pointed out would encourage the Christian realizing he had escaped them
by
being saved by Grace. Every characteristic of grace is centered around
heaven
because of its close connection with God and His special abode. The
verbs are
in the perfect tense. When saved they have not come to law and its
fearful
features but they have come to grace and its wonderful features. They
had
already come and were still there. The eight characteristics have more
of a
logical connection with Heaven than a spatial. Each of the
characteristics is
only briefly mentioned which would remind them of all of the results of
grace,
each short phrase opening up avenues of thought that they had been
instructed
in before, that would remind them of their great privileges and would
encourage
them to hold fast their profession. All of the eight features when read would
obviously
remind one of Heaven but perhaps the church; so the phrase is added to
show its
connection. A New Testament church is made up of saved people who have
followed
the Lord in baptism. The term ‘firstborn’
is used to describe the constituents of such a church. The name is used
of
saved persons and is taken from the Old Testament where the ‘firstborn’
was a person of great
privilege as is each born-again person. These members of a church are
said to
be enrolled in Heaven not there in actual location. New Testament
churches are
here now yet they have a close connection with Heaven because their
members are
enrolled in Heaven. The writer is reminding them of their great
privileges as
saved by grace by these eight things they have come to at their
conversion. The
various privileges would have past, present, and future value to each
saint. “The blood” reminds us of the past
primarily that our sin debt is paid. “The
spirits of just men made perfect” reminds us of the future that
someday we
will fellowship with the saints in Heaven who no longer will have their
old
sinful natures which mar our fellowship now with each other but we will
fellowship with saints who are perfect and there will be no cause for
the frictions
now among us. Each of these phrases are not meant to teach them new
truths but
to remind them of old. Each phrase is just thrown out and they are
expected to
remember all that each means and as they do the desired effect will be
forthcoming. The great privileges in grace will come to mind and the
terribleness of going after law as a way of salvation. “The
assembly of the firstborn who are enrolled in Heaven” would
remind them of present privileges. The only organization the Lord has
for the
saints upon earth in which to find Christian fellowship and to work
together is
the church. The world offers nothing for the saved. To have an
organization
that we can join and have fellowship with those who have the same
beliefs and
future means a great deal. A New Testament church is composed of
professed
Christians, those who have a common destination; they are enrolled in
heaven.
To renounce our profession means to give this great privilege up. Where
could
one go to find finer fellowship than in a New Testament church? The
Christian’s
close ties are there. We might suppose a similar situation to
illustrate. If
there were some discouraged new citizens in our country from Russia we
might
encourage them by saying something like this. You have not come to
Russia, to
Moscow the capital of world communism, to concentration camps, to
Stalin that
cruel dictator, to enslavement, but you have come to the United States
the home
of the free, to an economy that gives opportunities for great
advancement, to
churches with freedom of worship and to homes with all the modern
appliances.
They might not have a new home with the appliances but since the
opportunity
and privilege in the United States provides that, it could be mentioned
as one
of the great features of our country. Past, present, and future
significance
could be attached to these various features. Interpreted like this, which we believe is
correct,
makes the word ekklesia make good sense according to its common meaning
of
assembly and to the only kind of Christian assembly seen throughout the
New
Testament. Because of this we cannot accept any different meaning for
the term
here. In conclusion we must say that every time
ekklesia
appears in the New Testament it makes sense translated according to its
common
meaning of assembly and that every time the word is used with a
Christian
significance it refers to one kind of Christian assembly. Ekklesia never means what is commonly referred to as the universal invisible church. Even though this idea might make sense in some places it cannot be accepted for the common meaning makes good sense in these places and there is no reason to give the word a new meaning. It might be said, “Why all the fuss? The idea
of a
universal invisible church is practically the same as the idea
represented by
the words kingdom and family.” There are two great dangers. The first
is that
to allow the idea of a universal invisible church to stand upon the
ground it
would have to stand upon, undermines the Scriptures. If we can give a
word a
new meaning because it can make sense that way in a particular context
when the
common meaning makes good sense we can change the entire Bible to suit
our
fancy and the next person can change it to suit his fancy. This idea if
followed would actually make the Bible meaningless and all other
writings as
well. The other danger is that it brings about
neglect of
the local church. If one is a member of the invisible church which is
always
considered the greater by those who believe in such an idea they are
often
satisfied to neglect the local church. Their attending, giving, and
working in
it is neglected to some extent usually because they really don’t
believe it is
too important. Yet we find throughout the New Testament that the local
church is
always joined by the saved and that they worked in it. The apostles
established
churches, wrote to them, and held the organization in high esteem.
Jesus in His
last message addresses seven of them and speaks of them in a way that
one could
not but see their great importance. Many use the universal invisible
church
theory as an escape mechanism to get away from laboring for the Lord in
their
local church with the many problems that are always involved. The
churches in
the New Testament had their problems yet Christians are never in any
way
encouraged to neglect their responsibility to it and stand aloof to
judge it
and to be thankful they are in the true invisible universal church.
This
attitude can be seen today among some and we believe the cause is found
in
their belief in a universal invisible church. What does the word ekklesia mean in the New
Testament?
This is the question we seek to answer in this thesis. The word church
is the
usual translation of ekklesia in the New Testament. It is not a good
translation since church has a host of meanings today that no one
claims for
ekklesia. We must bear this in mind as we study this word lest we be
misled.
Ekklesia means assembly in the classical Greek and in the Septuagint.
In
approaching the New Testament we see that the word is admitted by all
to have
this meaning in about ninety places. The other times it is used there
is a
difference of opinion. Some contend for assembly, others for a new
meaning best
described as the universal invisible church. How can we tell which is
correct?
The principle is used that says the common meaning must be accepted in
every
place it makes sense. Only when the common meaning will not make sense
are we
permitted to assume it has a new meaning. Following this principle we
find that
the word assembly makes sense in every contested passage so that any
new sense
must be rejected. To say it has a new meaning in the face of this
evidence is
to follow a false way of interpreting that could make the Bible
meaningless and
could undermine a person’s duty to the local church.
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