Assembly: Apostolic Church

[xDICEx]

What is assembly? When I was in high school, it was a gathering of all students into the gym for some special purpose. Technically, it is a putting together of specific parts in such a way that the result is a whole item according to a set plan. This is true whether it is a tool, a toy, a computer, or a government. Assembly is just a general word, and its precise meaning must be determined by its use in the context in which it is found. This same principal holds true for the Greek language and a general word like EKKLESIA which is translated into English by the words assembly and church.

The regular Greek writings current with the New Testament and the Septuagint OT (GK translation of 200BC) are sources for the general meaning of EKKLESIA. In the New Testament the word is used in its own context and takes on a special meaning peculiar to the NT. But its NT meaning is not foreign to its general meaning; it is just a theological meaning that arises from its use in the NT. What is the Church in the NT? Were it not for the fact that “church” carries with it a theological meaning already and that in its general use it is a little different from “assembly”, it would be the same question as: what is the assembly in the New Testament? What I propose to do in this study is to observe the uses of EKKLESIA in the contexts in which they appear and then assemble a definition of a NT assembly. Biblically, what is a NT Church? That is our question. But paying close attention the Bible word EKKLESIA, and with God’s help, not going beyond the biblical data.

First, what is the general meaning of EKKLESIA? In the Greek city state it was an assembly of the citizens summoned by the city crier convened to make law and determine city matters. Any assembling of the public for decisions in public or city matters was an EKKLESIA. In the NT it is used this way in regard to illegal and legal assemblies (the illegal one being a riot in Ephesus). It has this use because it has in its etymology the ideas of: to call, KALEO, and EK, out of. Any gathering or assembling of a group of people out of a larger mass for some determined public action will readily take this word. A unity of mind and free voluntary agreement underlies the idea of EKKLESIA as well as a corporate (group related) action and policy.

The Hebrew OT word QAHAL is translated by EKKLESIA in the Septuagint Translation in the senses of assembly, congregation, gathering, and coming together of many things: nations, armed companies, people, and governors. QAHAL is translated SYNAGOGEI frequently as well, which generally means collecting, gathering, assembling, convening and bringing together. Synagogue obtained a theological meaning preceding the NT period similar to the English word Church, and because of the Hebrew Ecclesiastical rejection of Jesus Christ as the Messiah and Lamb of God, it becomes significant that it is not applied to saved gatherings of NT believers. Synagogue was too tied to the OT temple its Priesthood, ministry, and services among Hebrews as divided from Gentiles. It with other things was the old wine skins; new wine would not be compatible with it. So then how is EKKLESIA used in the NT?

The FIRST USE is in Matthew 16 where the Heavenly Father reveals to Peter the foundation doctrine of the new covenant: The Son of Man is the Christ (messiah), the Son of the Living God: God the Son incarnate fulfilling the work of the anointed offices of Prophet, Priest, and King, saving sinners and granting them entrance into the kingdom of heaven. Referring to Peter’s confession as “this rock,” Jesus says, “17b Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18 And I say also unto thee, That thou art Peter, and upon this rock I will build my EKKLESIAN; and the gates of hell shall not prevail against it. 19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.” The word translated “I will build” is a word meaning to construct, to build a house, to edify, OIKO house + DOMO build. Christ will construct his assembly using Devine revelation of his person and work in individual living stones as Peter, himself, by his profession, represents. What kind of assembly is this to be? One, it is a struggling prevailing called out group in combat with the rulers of hell (this is the idea of a military company). Gates, though an entrance into a walled city and the weakest structure in its fortifications, is however its most aggressively defended point. Moreover in the Bible times they are the places where government and business were transacted. Principalities, powers, and the rulers of darkness comes to my mind (Eph. 6:12). Two, it is a loosing and binding gathering determining heaven’s policies in matters here on earth. Loosing and binding are simple legal terms for making civil policy and adjudicating disputes (classic city state overtones). Three, the keys are an opening and closing authority, and in Matthews context it is in contrast to the Pharisees and lawyers who shut men out of the kingdom (this authority is the power of the preached gospel).

The next two occurrences are in Matthew 18 and do a lot to illustrate the binding and loosing just mentioned above. Greatness in the kingdom of heaven is humility, vulnerability, and trust in contrast to their opposites (vs. 1-11). True joy is in the salvation of such as these (vs. 12-14). So offences have to be watched out for. Christ continues: “15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the EKKLESIA: but if he neglect to hear the EKKLESIAS, let him be unto thee as an heathen man and a publican. 18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20 For where two or three are gathered together in my name, there am I in the midst of them.” And the chapter continues on discussing the NT duty of forgiveness. This binding and loosing is a Biblical fact finding and perceptual resolution of disputed offence, kind of like common law. This assembly is any mutually salvation minded bible believing group of three or more with Christ in their midst. Is it a church as we know them? Not necessarily, but it applies to them. It definitely is however a classic juridical assembly of free men who are voluntarily committed to the rule of the Bible. The exclusion of the unrepentant offender is no more than the offenders own refusal of the rule of the Bible involved in the mutual decision. The unbeliever and tax collector part being the equivalent to his act of rejecting the comon rule of life. Unjust or unbiblical findings are not covered in this; that would vitiate the assumption of the presence of Christ in their midst.

So far there is not really any organizational structure evident in these passages. But the presence of Christ, the possessive pronoun “my” in the first passage, the purpose and power of Christ, and the architectural primacy of the builder, makes it extremely clear that the EKKLESIA is viewed in its vital relation to Christ. Without such personal relation there is not the least validity to the claim of NT assembly. Men can not do it; he must do it. Is Christ and the disciples an assembly in the sense we might call a church? They are assembled, they are baptized, yes, but they are assembled to be disciples, learners, and to be agents to the cities in representation of their principal Christ. Christ is their Lord, their master, their rabbi. A school class room is an assembly of students with the teacher as their master. It is an EKKLESIA relationship; I would not call it a biblical Church. How about the statement, “tell it to the EKKLESIA?” Does this not widen the scope? It can, yes, but it does not have to. The disciples and many others were gathered unto Christ. I am sure they gathered with others even in civic gatherings as well as in their synagogues. Whoever were of like mind and of one accord in matters of the lost sheep seeking efforts of the chief shepherd is all that is required here (remember he is still with them here). Though it is marvelously hinted in this text of a presence through absence, it is the rule of the word of God that is the measure of that. The Roman Catholic dogma of popes, keys, last rights, purgatory, and superstructures of vicars of Christ is altogether out of the NT picture. So is a lot of protestant ecclesiology. Equality and voluntary mutual submission to the rule of Christ because of implanted faith in men’s hearts involving the person and work of Christ is what I see here, a simple organic, not a complex formal organization.

But then we have just started, I assume things will build. These occurrences, intriguing as they are, are only 3 out of 115; and it is all before Pentecost, Acts, The Epistles, and Revelations. God willing I will try to continue this study right on through the rest of the passages and I pray He show us marvelous things out of his word. …DGB

 

[jiggyfly]

Great post xDICEx, I love this kind of study and looking foward to the next post.

 

[xDICEx]

Acts 2

In v1 the believers and apostles are of one accord and in one place when the promise of the Indwelling Holy Spirit descends upon them. Vs. 2-13 recounts the events that brought crowds to witness the spectacle. Vs. 14-36 is Peters address to the crowds in which he demonstrates the promise of the Holy Spirit and the resurrection of Jesus Christ concluding: “33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.” Peter urging further that this is indeed the Christ, the crowd is convicted asking: what shall we do (v. 37). Vs. 38-41 is the application of Peter’s sermon and 3000 gladly receiving his word were baptized. Vs. 42-47 follows this enlarged group and carries them forward in time as they are daily increased. It is only in the last verse we find our word: “47 praising God, and having favor with all the people. And the Lord added to the EKKLESIA daily such as should be saved.”

The Lord adds as he sees fit in his own times such as should be saved. It is the called-out baptized gathering growing daily that is designated EKKLESIA. By inference it was the same assembled group of one accord and in one place in v.1 that became endowed with the eschatological promise, as well as the 3000 that were added to them that first day. As Peter had said, “and to all that are afar off, even as many as the LORD our God shall call,” v.39, so these others are added to the called-out group. There are several blatant things that characterize this gathering of the called: v.40 shows escaping from an untoward generation; v.41 shows reception of the word and baptismal entrance into the group; v.42 shows a steadfast continuance in apostolic doctrine, fellowship, communal meals, and prayer; vs.43 shows mutual fear at the wonders and signs the apostles did; v.44-45 show unanimous voluntary divesting of property for communal distribution; v.46 shows this greatly enlarged group eating together in many houses and continuing daily in the temple areas being of one accord; v.47 shows them praising God and at this time in favor with all the people. The Lord has gathered them. They are his EKKLESIA of single mind gathered into one place at one time. Here, it is at Jerusalem after the feast of Pentecost before their dispersal into their respective cities and before the authorities have regained their composure enough to resist them.

It is a very large and mixed (though all Jewish) group organically organized and yet acting in concert. Teaching functions are going on and obvious evangelism. Their material needs are common and voluntarily undertaken on an individual basis. Mighty works are being performed called signs and wonders that are attributed to the apostles. Membership seems not so much based on but witnessed in baptism which proclaims their repentance and speaks of their dieing in the death of Christ and being raised to newness of life. They melt away into the houses at meal time and at night, and in the day they assemble in the temple area, the only area large enough to accommodate them. Their abandon of worldly goods and concerns apparently was their Lord’s will for them at this time; the text is clear they were as one (metaphor of agreement) in it.

Though this is a transitional period, yet they are a true EKKLESIA generally speaking without misuse of the common word. Their relation to the Lord is obvious; they are being called out and brought together by him. They are cleaving to one another in one accord minding the same things. There is not a large distinction from Temple Judaism, but this will soon change. Hell’s gates have failed there for a short time and the escapees are flooding out the gaps. They are a true NT-gathering of the Lord, new wine, looking for new wine skins. This is the first muster of the Lord’s troops; the shofar has sounded in Jerusalem, the winds of Pentecost has gathered the assault troops for phase 2 Judea, phase 3 Samaria, and phase 4 unto the uttermost part of the earth (Acts 1:8).

 

[xDICEx]

On To Ch. 5

The fifth use of EKKLESIA is in Acts 5, but the preceding chapters are very illustrative of the assembly in 2:47 above. Ch.3 accounts an apostolic healing in the temple area, their daily meeting place, which gathers inquiring crowds and becomes an occasion for gospel witness. This and the content of Peter’s message we might well assume express the general habits and guiding convictions of this 1ST gathering: “3:19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. 20 And he shall send Jesus Christ, which before was preached unto you: 21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” They are getting saved and waiting for the Lords return. “3:25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. 26 Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.” And as they wait they are being witnesses. In “all the kindreds of the earth be blessed,” is the “Go ye, therefore, and teach all nations…” of Matt.28:18-20. This is God’s purpose, but I’m not too sure it’s fully on their radar yet.

Chapter 4 is the counter reaction of the leadership of Jerusalem to the notable apostolic miracle and temple preaching of Christ. Peter’s defense, the leadership’s response, and the assembly’s prayer and determination afterwards show the one-mindedness we spoke of in ch.2. Ending, as this chapter does with an illustration of their voluntary liquidation of assets, it leads into the account of the deaths of Ananais and Sapphira in the next chapter. Barnabas, a Levite of Cyprus just south of Jericho, sells a property and lays the money at the apostles’ feet as others were doing. Shepherding study and witness, a job the apostles were given by the Lord (Acts 1:20-22), is somewhat encumbered by all this, as they have to equitably distribute these funds among upwards of 5000 brethren. This encumbrance and a further complaint concerning inequitable distribution of supplies (Acts 6:1) will lead to the appointment of special servants who will take over the care of this. But for now, the only organization is that the 12 apostles have their witnessing task, as well as a shepherding task. Like the Lord said to Peter: “feed my sheep:” so, labor in the word and instruction is called for. Opposition to that witness has started to arise as the Lord predicted. This is still a kind of festive vacation gathering, pilgrims to Pentecost unexpectedly arrested by the true Lamb of God and awaiting orders for the rest of their lives. Charity, and hospitality, as well as the admonition of Christ (as announced and validated by the 12 witnesses) are the tasks of the 5000. For pilgrims and residents alike, their worldly lives are on hold.

In Acts 5:1-10 the deception of Ananais and Sapphira and their deaths are recorded. Vs. 11-16 recounts the effects this had on the assembly and broader community that were privy to it. In vs. 17-42 the Leadership of Jerusalem tries again to suppress the movement and fails very amazingly.

A holy soberness or fear is the results of these deaths: “11 And great fear came upon all the EKKLESIAN, and upon as many as heard these things.” But the ongoing work explodes in extent and pervasiveness: “12 And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch. 13 And of the rest durst no man join himself to them: but the people magnified them. 14 And believers were the more added to the Lord, multitudes both of men and women.) 15 Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. 16 There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.” This is unprecedented in all the history of Jerusalem. God is validating the death and resurrection of Jesus Christ and the new covenant in his blood. There is much here that is unique to this historic and prophetic time.

When Peter stood up in the midst of the 120 in the upper room, scripture had moved him to recommend appointing a replacement for Judas (Acts 1:15-26). Matthias was numbered with the 11, and we have some counting going on and the recording of names. We have the 12 apostles and the total 120 “number of names”. As to the 12, these are to be the witnesses of the resurrection (v.17 with vs.21-22). As to the 120 these are the total number including the 12 that are waiting in obedience to the command of Christ (v.4). In Acts 2:41 and 47 there are added about 3000 and more each day. There is a list of names, a roster, being kept. In Acts 4:4 we have a reckoning of just the men only which is 5000; that was right after the healing and sermon at the Gate Beautiful. These rolls indicate membership. As to the 12 agents, they have a specific eschatological task. As to the expanding list with the 5000 adult males, this is the roll of the EKKLESIA. In 4:32 they are just called a multitude: “And the multitude of them that believed were of one heart and of one soul.”

Some very important facts are accounted of in Acts 5:1-10 that show the free and voluntary nature of this assembly. First, there is the voluntary right to dispose private property as one sees fit and to use private funds as one wills. Ananais’ and Sapphira’s sin was not in holding back part of the funds, but in lying (v5:3-4). This assertion of the private property law (thou shalt not steal) is essential to freedom. How impressive was this voluntary liquidation of property that these two would sin in this way? Secondly, “laid it at the apostles' feet,” is interesting. The 12 are doing signs and wonders, preaching and teaching in the Temple and house to house, standing before the Leaders of the nation and the people. Are they the Leaders of the multitude? Yes, of course. The Jewish authorities think and act so and the enrolled multitude thinks and acts so. Of Judas it was said, “For he was numbered with us, and had obtained part of this ministry;” also: “and his bishopric let another take;” so Matthias, “was numbered with the eleven apostles,” in Judas’ place. The 12 are in that place. It is a place of service to the multitude and of service to Christ the true Shepard of the sheep. Is it a kind of EKKLESIA structure to be reproduced elsewhere? No. The work will need doing, but the 12 will be neither around forever nor in every place at the same time. The writing part of their ministry we have in the New Testament. We can see the functions of possible offices that the assemblies may have in the future, but these 12 men are unique; Paul was bold yet minimizing to reckon himself among them. The assembly is still a newly-collected organic structure moved as one by the fullness of Christ which was filling them. They were a living picture of the promise of the Indwelling Holy Spirit: “8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.”

So far in Acts EKKLESIA has only denoted this one group. It has grown exponentially to an enormous sprawling festive and peaceful multitude filling Jerusalem and the surrounding areas. It is calling everything it comes into contact with to repentance. This Jesus is both Lord and Christ: repent, be baptized, this promise is unto you. Unrepentant obstinate intractable authority must react quickly and effectively. Acts 5:17-42 recorded a notable failed attempt. All interesting, its effect on an assembly of Christ, however, is opposite their intensions, v.41-42. God’s Spirit is working behind the scenes, and in this place we can see it overturning their efforts. Why? Because, the called-out multitudes head is both Lord and Christ, it is spiritual not natural, and these 12 have the Lord’s job to do.

 

[xDICEx]

From Acts 6, where within this great multitude a problem arises of distributing to the Grecian widows, and where 7 Holy Spirit filled, wise, honest, and good reported men were selected and commissioned in this duty, we read unto Acts 7:38. This is the next use of EKKLESIA. “6:3Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.” This apostolic advice the multitude follows, and the main figure in the group of 7 names is Stephen. He is eventually accused and brought to trial as the chapter goes on, and in chapter 7 we have his testimony given before the Hebrew authorities. Ending with his stoning, never-the-less we are by this introduced to the pre-converted apostle Paul, Saul of Tarsus.

Interesting note: in these chapters the Church is called a multitude and great multitude; it is not called an EKKLESIA, though that is what it has already been and would be naturally called. Multitude and Great Multitude are like synonyms, at this point, with EKKLESIA. Unto the 12 apostles , burdened too much by these duties, the multitude adds 7 helpers who are assigned this service; though they are busy themselves with evangelism: This frees up the apostles to, concentrate their work: “4 But we will give ourselves continually to prayer, and to the ministry of the word.” Though there are difficulties rising up and challenges for solving very human disappointments, yet God is working through all of this by His Holy Spirit in His children to advance His great work. The most important observation is: that God does this through His gathered out multitude through what His providence places before them.

Also in the installation of these 7 unto this table ministering service, there are the praying and lying on of hands by the apostles. Public offices, specialized as the multitude sees fit, are publicly officialized. EKKLESIAS can do this as providence and opportunity allows. Prayer and lying on of hands demonstrates God’s sovereignty and power in all of this: not our, but Thy will be done.

Once all Israel was a multitude called out of Egypt, gathered in the wilderness, and Moses was their Prophet. Stephen’s discourse in ch.7 says, “35 This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. 36 He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. 37 This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. 38 This is he, that was in the EKKLESIA in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us: 39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt.” This tells me that this term EKKLESIA is still more of a functional term and not a hardened formal term. Functionally it is a called out gathered group of free self governing people responsible not to themselves but to the One who has called them out and made them free. Some formal aspects are taking shape like membership roles, baptism, and now installment of public officers for precise services, but its overriding formal feature is that of one organic gathering in one place. Here it is a great multitude with structure developing as the needs arises and God directs, like Israel in the wilderness. Christ is their Moses, their prophet, as Moses foretold.