Distinct Concepts and Figures of the New Testament Church
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It was no surprise to God that fallen mankind would confuse His original purpose and plan for His beloved bride, the New Testament church. Therefore, He graciously provided a number of descriptive concepts and figures that serve to distinguish the function and form of His heavenly body on earth from its worldly imitation.
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Some of the New Testament concepts and figures that describe the ecclesia include: |
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Household of God
The ecclesia of God is described in the New Testament as a house. It is called the house of Christ (Hebrews 3:6 [2x]); the house of God (Hebrews 10:21); and “a spiritual house” (1 Peter 2:5). The English word “house” is translated from the Greek word oikos. Literally speaking, oikos means “dwelling” or “house”. However, in no manner does the word oikos suggest that the church is a physical house or building. The Greek word oikos is often used figuratively in the New Testament to describe a house that is spiritual in nature. Not only does the Apostle Peter call the New Testament church a “spiritual house”, but the Apostle Paul emphasizes that the ecclesia of God is “being built together into a dwelling of God in the Spirit” (Ephesians 2:22). The New Testament church is a spiritual house created by God for His spiritual habitation on earth during the present age. The church is also described in the New Testament as “the household of the faith” (Galatians 6:10); “God’s household” (Ephesians 2:19); and “the household of God” (1 Timothy 3:15; 1 Peter 4:17). The word “household” is translated from the Greek oikeios (oy-ki'-os), a derivative of oikos. Generally speaking, while a household may be inclusive of a physical house and its contents, it is more commonly used in reference to the inhabitants of the house. Thus, “the household of the faith”; “God’s household”; and “the household of God” are examples of figurative language. They indicate that the ecclesia is not only a spiritual house for the habitation of God, but for the human members of His family during this present age. Family of God Family is an important theme in the New Testament. It is a concept that is referenced often in regard to both God and His people. For example, “’I will be a father to you, and you shall be sons and daughters to Me,’ Says the Lord Almighty” (2 Corinthians 6:18; cf. 2 Samuel 7:14). First and foremost, the New Testament uses familial language in describing the members of the Godhead. It calls heavenly God “Father” (236 times) and God incarnated on earth “Son” (233 times). In addition, the people that comprise the distinct church of the New Testament household are eternal family. Resurrected to new life, Jesus is called the “firstborn among many brethren” (Romans 8:29). He is the head of a new race of eternal beings born after His kind. The “many brethren” are the eternal life (zoe) sharing men and women of the ecclesia. They enter a familial relationship with Christ and one another by spiritual birth. Born of the Spirit, they are joined to God in a union of shared life and, thereby, become the children of God (John 1:12-13; 11:52; Romans 8:16; 21; 9:8; Philippians 2:15; 1 John 3:1-2; 10; 5:2). The children of God relate to one another as brother and sister. They are called brothers and sisters 236 times in the New Testament. In familial union, the brothers and sisters of the New Testament church are an eternal household. |
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Body of Christ
The distinct church of the New Testament is one spiritual body comprised of many individual members. Thus, it is referred to as “one body in Christ (Romans 12:5), “one body” (1 Corinthians 10:17, 12:13, Ephesians 2:16, 4:4, Colossians 3:15), “the body” (1 Corinthians 12:14-26, Ephesians 3:6, 4:12, 16, 5:23), Christ’s body (1 Corinthians 12:27), “His body” (Ephesians 1:23, 5:30, Colossians 1:24), “the whole body” (Ephesians 4:16) and “the entire body” (Colossians 2:19). Jesus Christ is the head of His body, the New Testament church (Ephesians 1:22-23, 4:15-16, 5:23; Colossians 1:18-19, 2:18-19). He serves His body through the role of headship or representative leadership. In 1 Corinthians 12, Paul describes the body of Christ as a shared-life community. “For even as the [human] body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is [the body of] Christ” (12:12). The many individual members of the body are not united together according to human desire and effort, but by the baptizing work of the Spirit of God. “For by one Spirit we were all baptized into one body” (12:13a). Thus, the individual members of the body are spiritually united or identified with both the head of the body, Jesus Christ, and the fellow members of His body, the ecclesia. They are “all made to drink of one Spirit” (12:13c). Baptized by the Spirit, each individual member of the New Testament church, male or female, young or old, is forever part of a spiritual community; the body of Christ. Describing the church as one body, Paul makes clear that the distinct church of the New Testament is an interdependent body comprised of equally important, individual parts. Each has a significant role in the collective body that is necessary for its optimal functioning (1 Corinthians 12:14-26). |
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Field and Building
The Apostle Paul figuratively describes the New Testament church as “God’s field” and “God’s building” (1 Corinthians 3:9). Through his use of these two metaphors, Paul clarifies that God alone cultivates and builds His ecclesia as a place for His personal dwelling. Temple The Apostle Paul refers to the New Testament church as a “temple of God” (1 Corinthians 3:16). Relative to life shared between God and His people, the ecclesia is set apart as a dwelling of God in the Spirit (Ephesians 2:21-22). It is a temple or sanctuary that is accommodative of His living (zoe) presence. Bride of Christ The New Testament refers to Jesus Christ as a bridegroom (cf. Matthew 9:15; 25:1, 5, 6, 10; Mark 2:19-20; Luke 5:34-35; John 3:29). It is implied that the ecclesia is His distinct bride (cf. 2 Corinthians 11:2; Ephesians 5:25-27; Revelation 19:6-9; 21:9-22:5, 17). Through instrumentation of the New Testament church, the elect of the Gentile nations are “grafted in” to the eternal, redemptive plan of God as the espoused bride of Christ. Thus, elect Gentiles are privileged to partake of the wedding promises of God illustrated by ancient Jewish tradition. First, the espousal (2 Corinthians 11:2); second, the process of sanctification or maturing of the bride (Ephesians 5:25-27); third, the marriage (Revelation 19:6-9); fourth, the marriage feast (Revelation 19:9); and, fifth, the bride existing in her eternal abode with Christ (Revelation 21:9-22:5). There are few concepts that elicit more anticipation than that of bride and bridegroom. As the bride of Christ, the New Testament church is privileged to look forward with great excitement to its future entrance into the presence of its glorious bridegroom, the Lord Jesus Christ. According to Hamilton Smith, “In the Church as the Bride we see, not only a company of people who find in Christ a satisfying Object for their hearts, but a company of people who become a suited object for His love. This is the marvel and blessedness of the Church viewed as the Bride of Christ - the Father's bridal gift to His Beloved Son. It is little wonder that the Church should find in Christ an Object of love, but that in the Bride an object should be found entirely suited for the Son to love is indeed a great wonder.”1 Pillar and Support of the Truth In 1 Timothy, Paul describes the church as “the pillar and support of the truth” (1 Timothy 3:15). While God is the source and disseminator of the truth, the church is the chosen instrument through which He has chosen to communicate His truth to the world during the present age. The head of the church, Jesus Christ, is the embodiment and messenger of God’s truth. The New Testament says that He is “full of grace and truth” (John 1:14); through Him “grace and truth were realized” (John 1:17); His truth sets free (John 8:32); He is “the way, and the truth, and the life” (John 14:6); He came “into the world, to testify to the truth” (John 18:37); “truth is in Jesus” (Ephesians 4:21); He is the “belt of truth” (Ephesians 6:13); His message and teaching is “the word of truth” (Colossians 1:5; 2 Timothy 2:15); and He “desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:4). In addition, the New Testament reveals that the ecclesia of God has “been established in the truth” (2 Peter 1:12); is “of the truth” (1 John 3:19); and has the truth abiding in it (2 John 2). |
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Kingdom of Priests
Long before the origin of the church, ancient Israel was given a conditional promise by God that they would be “a kingdom of priests and a holy nation” (Exodus 19:6). The fulfillment, however, would require strict adherence to covenant law. The primary responsibility of Israel’s priesthood included mediation between God and the pagan nations of the world. It was to be fulfilled through the agency of sacrifice and intercession. Relative to their eventual disobedience of covenant law, Israel failed to meet the conditions of their priestly service. As a consequence, they were temporarily disqualified from their appointment as a kingdom of priests. Thus, the function of the priesthood was left unfulfilled on earth. In fullness of time, God provided the solution. He sent His own Son, the perfect high priest, to fulfill the function of the priesthood on earth (Hebrews 2:17; 3:1; 4:14-15; 5:1-10; 6:20; 7:1-10; 18; 26; 8:1; 9:11). The priesthood of Jesus Christ was superior to the failed priesthood of Israel. Consequently, the writer of Hebrews revealed that His priesthood is “perfect” (5:9, 7:28); “according to the order of Melchizedek” (5:6-10; 6:20; 7:11-17); “according to the power of an indestructible life” (7:16); immutable (7:11-14; 7:20-22); “the guarantee of a better covenant” (7:22); “holy, innocent, undefiled” (7:26). In addition, it “continues forever” (7:24-28); and He is “a minister in the sanctuary and in the true tabernacle, which the Lord pitched, not man” (8:2). Thus, Jesus is “the source of eternal salvation” (5:9); “able….to save forever those who draw near to God through Him” (7:25-27; 10:1-14); “the mediator of a better covenant, which has been enacted on better promises” (8:6); and the perfect sacrifice (9:11-15, 24-28; 10:12-14). The superior priesthood of Jesus Christ provided the perfect fulfillment of priestly sacrifice and intercession. As a consequence, mankind has the privileged opportunity to share life with God and, thus, enjoy Him personally and intimately. As the unblemished Lamb of God, Jesus perfectly fulfilled the sacrificial function of the priesthood by sacrificing Himself for the sin of the world (John 1:29; 4:42; Hebrews 9:11-15; 24-28; 10:11-14; 1 Peter 1:17-21; 1 John 2:2; 4:14). The efficacy of His sacrifice was once for all, extending beyond time into eternity. Jesus Christ was also the perfect fulfillment of the intercessory function of the priesthood. Paul adds, “Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us” (Romans 8:34). The writer of Hebrews says that Jesus “always lives to make intercession” (Hebrews 7:25). The Greek word for intercession in these two verses is entugchano (en-toong-khan'-o). It means “to speak to someone on behalf of someone else”.2 The earthly intercession of Christ for His people is beautifully displayed in what is often referred to as His high priestly prayer (John 17:1-26). It was a prayer of selfless intercession, offered in the realm of space-time before His covenantal death, resurrection and ascension. The New Testament epistles unveil the continued intercession of Christ from the heavenly realm (Romans 8:34; Hebrews 7:25). His heavenly intercession is not provided from the perspective of unfinished business on earth. It is offered from the eternal, unshakable foundation of His finished work and subsequent position of victory at the right hand of the Father. Rather than “having” a priesthood like ancient Israel, the distinct church of the New Testament “is” a priesthood. “Having” a priesthood was indicative of obligation only. The fulfillment of its purpose was not guaranteed. Being a priesthood rather than “having” one is reflective of the New Testament church’s intimate union with Christ and His fulfillment of the priesthood in the church. Sharing life with Jesus Christ, the New Testament church is identified with His finished work, including His fulfillment of the eternal priesthood of God. Therefore, according to the Apostle Peter, the New Testament church is “a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5) and “a chosen race, a royal priesthood, a holy nation, a people for God's own possession (1 Peter 2:9; cf. Revelation 1:6; 5:10). Unlike ancient Israel, the priesthood of the New Testament church was given without condition. It is fulfilled in the ecclesia by the immediate presence of the perfect high priest, Jesus Christ. His indwelling presence provides the motive for the continuation of its ministry on earth. By the indwelling life (zoe) of Christ, the members of the shared-life (zoe) community of the New Testament church are believer-priests. Their priestly obligation is fulfilled by grace through cooperative faith alone. The concept of the believer-priest is given strong emphasis throughout the New Testament. The sacrificial, intercessory lifestyle of the New Testament church is designed to point the world to the ultimate priestly ministry of Jesus Christ. |
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Flock of God
Peter describes the ecclesia as “the flock of God” (1 Peter 5:2). The analogy of shepherd and flock is a recurring theme in the Bible. Speaking of Israel, the Prophet Isaiah said of God, “Like a shepherd He will tend His flock, in His arm He will gather the lambs and carry them in His bosom; He will gently lead the nursing ewes” (Isaiah 40:11). In an intimate relationship of shared-life under gracious rule of life (zoe), it can be presumed that the New Testament church enjoys the loving care of its Lord and Shepherd to an extent beyond what could be comprehended by the nation of Israel during the Old Testament era. The church is described by some very distinct concepts and figures in the New Testament. Together, they serve to clarify that the ecclesia is unlike anything else known to mankind. An eternal, shared-life community created and cultivated by God alone, the distinct church of the New Testament is, among other things, a household, body, field, building, temple, bride, pillar and support of the truth, priesthood and flock. Endnotes 1Smith, Hamilton, The Bride of the Lamb (Words of Truth, Northern Ireland, © 1986) 2Merrill, Eugene H., Kingdom of Priests (Baker Book House, © 1988) pg. 80 3Fruchtenbaum, Dr. Arnold G. The Offices of the Messiah (Ariel Ministries, © 1985, 2000) pgs. 4-5 4Louw, J. P. and Nida, Eugene Albert. Greek-English Lexicon of the New Testament: Based on Semantic Domains (United Bible Societies, New York, © 1988) 33.348 5Easton, M.G., M.A., D.D., Illustrated Bible Dictionary, Third Edition, (Thomas Nelson, © 1897) © 2018 James Hiatt |
