Distinct Manifestation of the New Testament Church
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The New Testament church was originated on earth in first century Jerusalem with eternal function and form. To facilitate the function of shared life fellowship between God and man, it was designed in the form of a spiritual body.
Temple and House to House The spiritual body of the New Testament church was initially manifested on earth in a large group setting in the precincts of the ancient Jewish temple and in small group community from house to house (Acts 2:46). While each manifestation had a distinct purpose, only small group community was effective for the fulfillment of church mission beyond Jerusalem. The large group gatherings of the early church in the temple were not a precursor to the large group service of the modern church. Instead, they were an event unique to the first century, designed only to prepare the newly established ecclesia for its mission on earth. The large group gatherings of the early church provided the perfect venue for the apostles to teach the fundamentals of the faith to thousands of new believers. Once prepared, however, the body of the early church was not to remain static. It was to serve dynamically as a witness of the indwelling life (zoe) of God “…in all Judea and Samaria, and even to the remotest part of the earth” (Acts 1:8). Therefore, as clarified by the New Testament and church history, the most effective manifestation for the mission was small group community. The original language of the New Testament supports small group community as the primary manifestation of the ecclesia on earth. Gathering in the “temple” did not mean assembling in the temple sanctuary proper, but within the precincts of the temple. The predominant Greek word translated “temple” in the Book of Acts is hieron. It is used 71 times in the New Testament (Gospels 45x; Acts 25x; Epistles 1x). In relation to the gatherings of the early church, hieron is used 13 times in Acts 2-5 alone (2:46; 3:1, 3:2 (2x), 3:3, 3:8, 3:10; 4:1; 5:20, 21, 24, 25; 42). Generally speaking, hieron does not refer to the temple sanctuary proper, but to the entire area of the temple, including all of its precincts. In contrast, the Greek word naos is used 47 times in the New Testament, only three of which are found in the Book of Acts (7:48; 17:24; 19:24). Unlike hieron, it is used often in reference to the temple sanctuary proper (Gospels 19x; Acts 3x; Epistles 9x; Revelation 16x). However, naos is not used in the Book of Acts in relation to the gatherings of the church (7:48; 17:24; 19:24). The original language of the New Testament is not indicative of the gathering of the early church in Jerusalem in the temple sanctuary proper, but in its outer precincts. During the early first century, the outer precincts of the Jewish temple included the ruins of the ancient temple of Solomon. The historian Josephus informs that Solomon’s Portico or Porch was the remaining portion of the original temple of Solomon.1 It was located on the east side of the outer court of the New Testament Temple of Herod. The New Testament reveals that much took place in the outer precincts of the first century Jewish temple. For example, Jesus’ removal of the moneychangers (Matthew 21:12-13; Mark 11:15-17; Luke 19:45-46; John 2:14-16); His healing of the lame and blind (Matthew 21:14); teaching (Mark 11:11; 12:35-40; 14:49; Luke 2:46; 19:47; 20:1; 21:37-38; John 7:14; 8:2); prayer (Luke 2:37); and praising God (Luke 24:53). In addition, Jesus walked in the precincts of the temple (John 10:23). According to the book of Acts, the early church gathered to hear the teaching of the apostles in the part of the ancient Jewish temple known as “Solomon’s Porch” (Acts 3:11, 5:12; cf. John 10:23). By the first century it is thought to still have been an immense structure. However, it is doubtful that the walls, once made of cedar, had lasted the test of time. As a consequence, there was a considerable amount of space in and around the ancient ruins. It presented a largely open air venue that was able to accommodate a significant overflow of people. Solomon’s Portico would also have been relatively undisturbed by normal temple traffic. In all probability, it was the one and only place in ancient Jerusalem suitable to accommodate a large group numbering in the thousands (cf. Acts 2:41; 47b; 4:4; 5:14; 6:7). |
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As time would permit, the young ecclesia flowed into and out of the large group gatherings in Solomon’s Porch each day to hear the teaching of the apostles. Through the apostles teaching they were privileged to learn about their faith.
When the apostles teaching in Solomon’s Portico was completed for the day, the early New Testament church would regularly assemble in small group community from house to house throughout the city of Jerusalem. Gathered in small group community under the immediate headship of Christ, their primary activity was the celebration of the Lord’s Supper (Agape Meal or Love Feast) as a full meal. While celebrating and eating together with Christ, the new believers had the glorious opportunity to discuss and practice what they had been taught by the apostles earlier in the day. Thus, small group community from house to house allowed the early church to move beyond simply learning and experience living their new faith. “Day by day continuing with one mind in the temple [precincts] (Solomon’s Portico), and breaking bread (celebrating the Lord’s Supper) from house to house, they were taking their meals together with gladness and sincerity of heart, praising God and having favor with all the people” (Acts 2:46-47a). According to eternal plan, the early church was privileged to learn and live their newfound faith in ancient Jerusalem. It was facilitated by gathering in both the large and small group venue. The large group setting was effective for the early church to learn truth foundational to their new faith. In contrast, the small group setting provided the environment necessary for them to practice their faith in community. By design of God, the assembly of the early ecclesia in both large and small group settings was short-lived. Two years after the origination of the New Testament church on earth, near the middle of AD35, a profound event occurred. Persecution forced most of the church to leave Jerusalem and scatter “throughout the regions of Judea and Samaria” (Acts 8:1). As prophesied, they became witnesses of Christ beyond Jerusalem in (Acts 1:8). The large group manifestation of the New Testament church was not suitable for the fulfillment of church mission beyond Jerusalem. Not only could it not survive persecution, it was by design inflexible, immobile and unable to effectively cross cultural boundaries. For nearly 300 years after being forced from Jerusalem, the eternal New Testament church gathered exclusively in small group community from house to house. According to archeologist Graydon F. Snyder, “The New Testament church began as a small group house church (Colossians 4:15) and it remained so until the middle or end of the third century. There are no evidences of larger places of meeting before [AD] 300…”2 Relative to the fulfillment of its divinely appointed mission outside of Jerusalem, the New Testament church was primarily manifested in small group community. It was conducive for cultivating and protecting shared-life fellowship with God and, thereby, serving as a witness of His indwelling life (zoe). In addition, small group community was mobile, flexible, cross-cultural and able to survive persecution. The large group gatherings of the early church in Solomon’s Portico were an event unique in the history of the church. While they prepared the church for its mission, they were not conducive for the fulfillment of its mission beyond Jerusalem. |
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