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Eternal Growth |
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The distinct church of the New Testament does not grow according to organizational principles and precepts. If growth by such means were possible, its life cycle would merely progress in a typical organizational/institutional fashion:
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The distinct church of the New Testament is not a religious organization and, therefore, does not grow according to organizational principles or precepts. Instead, it is a living (zoe) organism animated by the indwelling life (zoe) of God.
The growth of the New Testament church was a divine promise. Before the church existed, Christ prophesied, “….I will build My church, and the gates of Hades will not overpower it” (Matthew 16:18). Rather than earned or achieved by human effort, church growth that is freely promised occurs by the gracious act of God alone. Therefore, the elect of the New Testament church is privileged to cooperate by faith alone. |
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Divine Purpose and Mission
The growth of the distinct church of the New Testament on earth occurs by the fulfillment of its eternal purpose and mission. The eternal purpose of the ecclesia is to enjoy God through the practice of intimate shared life fellowship. Its corresponding mission is to faithfully cultivate and guard its privilege of shared life fellowship with God. Thus, in correlation with the fulfillment of its eternal purpose and mission, the New Testament church grows organically according to divine promise and providence. Reproduction of Divine Life God ultimately fulfills the purpose and mission of the New Testament church through the reproduction of His life (zoe) in the elect. It occurs whenever and wherever God chooses to share His life (zoe) on earth. Divine life (zoe) does not change when reproduced on earth. It is reproduced “after its kind.” God preordained all complex living organisms on earth to reproduce offspring “after their kind” (Genesis 1:11; 12; 21; 24; 25). “After their kind” means that the progeny reproduced by a living organism is another living organism possessing the primary attributes of its parents. For example, dogs beget dogs; cats beget cats, apple trees beget apple trees, etc. When referring to the reproduction of living organisms, it is important not to confuse progenitor, progeny, and produce. For example, regarding the reproduction of apple trees, the tree is the progenitor. While an apple is integral to its reproduction, it is not the progeny of the apple tree. Instead, it is the produce. The progeny of an apple tree is another apple tree. Living organisms reproduce “after their kind” (cf. Genesis 1). To a limited extent, the reproduction of divine life (zoe) on earth during the Church Age is like the reproduction of other complex living organisms on earth. It is characterized by progenitor, progeny, and product. The progenitor is God. The progeny is mankind in shared life union with God. The product is God and man in shared life community. Thus, the reproduction of divine life (zoe) on earth in shared life community is “after its kind.” The members of the Godhead provide the ultimate example of community. Concordant with the gracious promise and providence of God, the New Testament church on earth was predesigned to demonstrate heavenly community on earth. The growth of the New Testament church occurs by the reproduction of God and man in shared life community. It is organic, spiritual, progressive, cooperative, collaborative, and exponential. Organic The distinct church of the New Testament is a living organism animated by the indwelling life (zoe) of God. Therefore, it is organic by nature. Biologists have determined that an organism is living or organic only if it is characterized by the following six qualities: 1) cells, 2) DNA, 3) energy, 4) growth, 5) reproduction, and 6) sensitivity and responsiveness to change.[1] First, a living organism must have cells. The building blocks of life, cells, contain the materials necessary to support life (psuche). They are the smallest structural unit of an organism that is capable of independent functioning. When observed individually, cells are microscopic, too small to see with the human eye. However, when viewed collectively, they comprise the whole body of a living organism. There are an estimated 70 to 100 trillion cells in the average human body. They are categorized into about 210 different types-for example, nerve, muscle, and skin cells. Second, a living organism must have DNA or deoxyribonucleic acid. DNA is the blueprint or genetic code of life. It is the catalyst that tells the cell how to grow and develop. Therefore, DNA determines the type of organism, how it looks and functions. Third, energy is characteristic of a living organism. It is necessary for a living organism to perform the essential functions of life. Generally speaking, energy is generated from the metabolism of nutrients. Therefore, the living organism must eat. Fourth, a living organism is characterized by organic growth. The ability for intrinsic growth is predetermined, enabling the living organism to develop from infancy to adulthood. Fifth, a living organism is characterized by reproduction. Typically, males and females combine DNA to multiply offspring after their kind. Sixth, a living organism is responsive to its environment. Consequently, it detects and responds to events in the world around it, such as changes in light, sound, touch, taste, smell, temperature, etc. Biological science considers an organism to be alive only if it has each of the qualities mentioned above. Thus, it is characterized by cells, DNA, energy, growth, reproduction, and responsiveness to change. As indicated, the New Testament church is a living organism animated by God’s indwelling life (zoe). Therefore, its community is characterized by the six essential qualities of a living organism. First, the distinct community of the New Testament church on earth was initially characterized by cells. The intimate shared life, small group communities were the individual cells of the body of Christ. They were the smallest structural unit of the New Testament church capable of independent functioning. God designed each as a structural, functional, and biological unit within the greater body of Christ. Like the individual cells of the human body, every intimate shared life community of the ecclesia was part of a larger organism. Equally crucial to the function of the whole body, each small group community could facilitate the practice of intimate shared life fellowship between God and man, faithfully cultivating and guarding it and faithfully allowing divine life (zoe) to overflow from it. Second, the distinct community of the New Testament church had a unique genetic code or DNA. Jesus Christ was the DNA of His body. He was the blueprint, genetic code, and life force that predetermined the function of His body and, therefore, its specific form. Third, the distinct community of the New Testament church was characterized by energy. Its source of energy was the animating life (zoe) of God in Christ. His indwelling, animating life (zoe) was the means by which the essential functions of the life (zoe) of the New Testament church were energized and, thereby, fulfilled on earth. Thus, human cooperation occurred by grace through faith alone. Fourth, the distinct community of the New Testament church experienced growth. As a living organism, its growth was organic and, therefore, intrinsic to its essential nature. Rather than experiencing growth by external influence (the will and work of man), its growth originated internally in accord with the DNA of its divine, indwelling life (zoe) source. Fifth, the distinct community of the New Testament church was characterized by reproduction. It reproduced when God shared His life (zoe) with elect human beings. Through spiritual birth, the “DNA” of God was reproduced in man. Thus, His life (zoe) was multiplied on the earth, and fallen man was restored into the image of God. Sixth, the distinct community of the New Testament church was responsive to its environment. Its shared life, small group communities, were function-driven, dynamic, flexible, mobile, reproducible, and transferrable. They were able to adapt to different cultures with ease. Animated by the indwelling life (zoe) of God, the distinct community of the early New Testament church met the scientific criteria necessary to be classified as a living organism. Therefore, it is reasonable to believe that it had the capacity for organic growth. |
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Spiritual Rather than earthly or physical, the organic growth of the New Testament church community is heavenly or spiritual. God is Spirit and, therefore, the reproduction of His life (zoe) on earth is spiritual (John 4:24). The organic reproduction of eternal life (zoe) in man occurs by spiritual birth. Jesus said, “….unless one is born again he cannot see the kingdom of God” (John 3:3). The phrase “born again” can be translated as “born from above” or “born of the Spirit.” It is a reference to a birth originating from God who is spirit (John 4:24). By spiritual birth, man is brought into spiritual, shared life (zoe) union with God in Christ, quickened by His indwelling life (zoe) and, thereby, made a partaker of His nature (Romans 6:4-6; Galatians 2:20; Ephesians 2:10; Colossians 1:27; 1 Peter 1:23-25; 2 Peter 1:4). Through the organic reproduction of divine life (zoe) on earth, man is not only joined by a union of shared life to the head of the New Testament church, Jesus Christ, but the body of the New Testament church. By the baptizing work of the Spirit, he is spiritually identified with the fellow members of the body of Christ, both individually and collectively (Romans 12:4-5; 1 Corinthians 12:12-27; Ephesians 1:22-23; 2:14-16; 4:4-6, 11-16; Colossians 1:18). Progressive The growth of the distinct community of the New Testament church through the organic, spiritual reproduction of eternal life (zoe) on earth is progressive. It progresses from the Father, through the Son, by the Spirit to mankind. The heavenly Father is the source of eternal life on earth (John 5:26). Eternal life (zoe) was sent to earth in human flesh through the incarnation of the Son, Jesus Christ (John 1:14, 18). While on earth, Jesus fulfilled the stipulations of the Eternal Covenant and thereby established the precedent for human life (psuche) on earth to be inhabited by divine life (zoe) (John 6:40). Shortly after that, He ascended to His rightful position of authority at the right hand of the Father. Christ seated in victory; the heavenly Father sent His Spirit to earth to apply the unconditional benefit of the Eternal Covenant. Initiating the Church Age, the life (zoe) of Christ, the mediator of the Eternal Covenant, was shared with the elect who comprised the early New Testament church (John 14:26; Acts 1:8-9). By the Spirit through instrumentation of the distinct church of the New Testament, God has progressively shared His life (zoe) with the elect until the present day (John 17:20-21; Acts 2:39). Concordant with the eternal plan, His life (zoe) will continue to flow like “rivers of living (zoe) water” from the modern New Testament church to the present generation and beyond (cf. John 7:38). The growth of the distinct community of the New Testament church through the progressive flow of eternal life (zoe) from God to man occurs by the will and work of God alone. An act of divine grace, the growth of the New Testament church is not facilitated by organizational principle or precept, formula or strategy, but by the gracious, progressive flow of divine life (zoe) from heaven to earth. |
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Cooperative
The distinct growth of the New Testament church community on earth was not designed to be fulfilled by God alone. Instead, God predetermined to reproduce His life (zoe) on earth in cooperation with the elect. The instrument of cooperation for the elect is faith. Cooperative faith is a gift of God; the assurance and conviction that God will perform according to what He has promised; the means of approval by God; based on knowledge of God; undergirded by agreement with God; and evidenced by trust in God (Habakkuk 2:4; Matthew 9:29; 26:39; Romans 12:3). Further, it is cultivated by God in man through the exercise of the human will; active; dependent; and evidenced by works (Romans 10:17; Hebrews 11:1-7; James 2:14-26). The evidential fruit of cooperative faith is not the dead, religious works of man, but the living (zoe) works of God. Rather than earthly and temporal, they are heavenly and eternal. |
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Collaborative
God designed the distinct growth of New Testament church community on earth to be a collaborative endeavor. To “collaborate” means to “work together.” Through shared life, the New Testament church community was created to collaborate as one team under the headship of Christ. Therefore, its ability to faithfully cooperate in the reproduction of divine life (zoe) on earth was unparalleled. Thus, the intimate, shared life (zoe) communities of the early ecclesia emphasized teamwork. In the small communities of the early New Testament church, no single member was more important or valuable than any other (1 Corinthians 12:14-26). Congruent with the fundamental New Testament teaching of the priesthood of every believer and their ordered equality, the body of the ecclesia was equipped by the Spirit to collaborate as an interdependent team for the fulfillment of its purpose and mission on earth. The organic, spiritual, progressive, cooperative growth of the New Testament church through the collaborative teamwork of intimate, shared life community can be summarized by four words: know, grow, go and overflow. Knowing and growing is relevant to the fulfillment of the purpose of the ecclesia while going and overflowing is related to the accomplishment of its corresponding mission. |
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Know and Grow
In the Bible, to “know” God means more than just knowing about God or possessing a second-hand knowledge of God. Contextually speaking, using the word “know” is often indicative of knowing Him personally and experientially. In the intimate, shared life (zoe) community of the New Testament church, knowing God personally and experientially is normative. It is a gracious work of God for the benefit of His ecclesia. Individually, growing deeper in the experiential knowledge of Christ occurs by faith. It is facilitated by the pursuit of favorable conditions, including, but not limited to, personal time spent with God in fervent prayer, worship, and His word. Collective growth in the personal, experiential knowledge of God occurs as the ecclesia learns together to be still before Him, spend time in His presence, and hear His voice. Over time, cultivating a deeper sensitivity to guidance by the Spirit of God, the New Testament church community understands with increasing capacity what it means to keep being filled with His fullness and, thereby, live and walk on earth together yielded to the incomparable power of His indwelling life (zoe) (Ephesians 5:18-21). Ultimately, growing in the experiential knowledge of God serves in the progressive conformation of the New Testament church into the image of Christ (Romans 8:29). Thus, gradually becoming ever more like Him, it is able to experience Him in a progressively deeper fashion. |
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Go
“And Jesus came up and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age’” (Matthew 28:18-20). Making disciples of all the nations during the Church Age is not static but dynamic. Therefore, the New Testament church must “go,” actively seeking, moving, and expanding to allow the indwelling life (zoe) of God the freedom to influence the world in proximity. The New Testament church has been entrusted with the purpose and mission of practicing, protecting, and cultivating intimate fellowship with God. As a consequence, it is privileged to serve as a representational witness of God on earth. Although it is unlikely to occur, God can lead the unbelieving world to His ecclesia. However, there is no command in the New Testament for the ecclesia to stay and await their arrival. Commissioned to go into the world as shared life ambassadors by faith alone, the intimate, shared life community teams of the New Testament church provide a loving, supportive environment for the reproduction of eternal life (zoe) in the world. Through the indwelling presence of God shared with His ecclesia, the lost in the immediate proximity are allowed the privileged opportunity to experience and interact with the living (zoe) church community and the living (zoe) God within His community. When the ecclesia refuses to go and serve as a representational witness of God, it constrains His chosen means of reaching the world. It is in effect quenching the Spirit (1 Thessalonians 5:19). Going into the world to “make” disciples is not a law-based work to be fulfilled for God. Instead, it is a grace-based work of God that is satisfied by the faithful cooperation of the New Testament church community. Making disciples is an endeavor both initiated and fulfilled by God. The ecclesia cooperates by faith alone. Therefore, going into the world is not a work accomplished for God but with God. Knowing when and where to go into the world and serve as a representational witness of God is not initiated by the will of man. Instead, it is a gift provided by the living (zoe), indwelling Spirit of God. By consistently yielding to the Spirit, the New Testament church progressively learns to cast aside self-dependent fear. By grace through faith alone, it can discern the gracious, inward prompting of the Spirit of life (zoe), submit to the will of God, and faithfully go into the world with confidence in the indwelling Christ. Going and representing God to the world in Christ-centered, Spirit-filled, shared life community does not necessarily require street corner preaching or door to door cold calling. It simply demands a willingness to faithfully live in the world together in Spirit-filled community and thereby allow God the opportunity to share His indwelling life (zoe) and love in the presence of those who have not yet received it. |
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Overflow
As indicated, the purpose and mission of New Testament church community are to practice, cultivate and guard its privilege of shared life fellowship with God. As a blessed benefit, the fullness of the indwelling, life (zoe) giving Spirit of God was preordained to overflow organically to others in proximity (cf. John 5:21; Romans 8:2; 1 Corinthians 15:45). It is an act of divine grace through the cooperation of human faith alone. “But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves” (2 Corinthians 4:7). “He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water’” (John 7:38). Each intimate, shared life (zoe) community team of the New Testament church serves as a loving sanctuary for divine life (zoe) in a sin-deadened world. “In Him was life, and the life was the Light of men” (John 1:4). By eternal design, the reproduction of divine life (zoe) on earth is an act of the Spirit of Christ fulfilled through the instrumentation of shared life community. The movement of the Spirit not only provides the life (zoe), giving presence and power to edify the church body but to influence the unbelieving world in proximity. The ecclesia cooperates by faith alone. It is God alone whom wills and works to reproduce His eternal life (zoe) on earth. When the ecclesia mistakenly assumes responsibility for reproducing divine life (zoe) on earth, it typically leads to the paralysis of self-introspection, a corresponding recognition of self-inadequacy, and, as a result, fear of going into the world. Therefore, rather than assuming responsibility for reproducing eternal life (zoe) on earth, the New Testament church is obligated by faith alone to serve as a vehicle chosen by God to reproduce His life (zoe). It is the presence of the life (zoe) giving Spirit of God that distinguishes the New Testament church from the religions of the world. When the ecclesia is gathered in the fullness of the Spirit, His manifestation is evidenced by the flow of His life (zoe) to the shared life community. By cooperative faith, the ecclesia allows God’s indwelling life (zoe) to overflow to the world. |
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Oikos Based
Both Christ and the early church utilized a strategy that was facilitative of the overflow of divine life (zoe) to the world. It did not target individuals but entire oikos’. The Greek word oikos is translated into English as “house” and, by implication, “household.” The concept of oikos has been referred to in modern terms as “personal community.”[1]Every individual in the early church had a personal community consisting of relatives, friends, and neighbors with whom they relate through family, work, recreation, etc. Invitation and acceptance into a new oikos or personal community by a friendly “man of peace” provided a privileged opportunity to reach an entire household with the Good News of eternal life (zoe) in Jesus Christ. Jesus instructed His disciples to go from city to city in teams seeking to establish a friendship with an unbeliever who was a “man of peace” or one who is “worthy” (Matthew 10:5-15; Mark 6:7-13; Luke 9:1-6). In other words, they were to seek a man that would be favorable to their message. As the friendship developed, it was likely that the team would gain the opportunity to share the love (agape) and life (zoe) of Christ with the man of peace and, eventually, his entire oikos or household. It is clear from the Scriptural record that the early ecclesia also utilized an oikos-based strategy for growth (Acts 5:42; 8:3; 16:14-15; 31-34). Through their strategy it was not uncommon for entire households to receive Christ together (Acts 11:14; 16:14-15; 16:31-34; 18:8; 1 Corinthians 1:16; Titus 1:11). By teamwork, the intimate communities of the early New Testament church were able to penetrate the oikos’ of the ancient world effectively. It provided them with mutual encouragement, support, and accountability while fighting the good fight of faith and wrestling in prayer for the lost. The teamwork of the intimate New Testament church communities presented a supportive, more balanced representational witness of the indwelling Christ to the ancient world. It allowed for a multifaceted approach that was inclusive of the contribution of the resources of an entire team. Much like the early church, the intimate community of the modern New Testament church, characterized by joyful, loving teamwork, represents God simply by being a good neighbor. Thus, it is available, ready to listen, and willing to share the life (zoe) and love (agape) of God through sacrificial acts of kindness. In neighborly fashion, the ecclesia seeks to establish common ground with members of the new oikos. Thus, at least one member of the ecclesia will either already have a mutual interest with a member of the new oikos or desire to develop common ground through work, hobbies, sports, etc. The common ground, however, is not cultivated by the insincerity of ulterior motive. Rather than merely seeking to share a testimony, the ultimate goal of the ecclesia amongst its neighbors is the living (zoe), loving Christ. Therefore, oikos-based outreach is not a work of the church for Christ; it is the work of Christ with His body. The obligation of the church is to make the consistent choice to respond in faith. All neighborly representation of God on earth is not equally fruitful. Jesus warned, “Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces” (Matthew 7:6). When Jesus sent out His disciples, He instructed them first to seek those who expressed interest in the message of the Kingdom. Then, he contrasted the one who is worthy or peaceful toward the Gospel message with the unreceptive. Concerning the unreceptive, Jesus said, “Any place that does not receive you or listen to you, as you go out from there, shake the dust off the soles of your feet for a testimony against them” (Mark 6:11; cf. Luke 9:5). Jesus did not tell His disciples to ignore those who might be difficult. He had previously instructed them to love their enemies and pray for them (Matthew 5:44). Rather than ignore, Jesus merely warned His disciples to make wise use of their time by discerning whether or not it might be more fruitful to spend it with someone more receptive to their message. Making disciples is most fruitful when the recipient responds peacefully to the message. Making wise use of time means knowing when to move on and seek a more fruitful mission field, as revealed by the presence of a “man of peace.” The early ecclesia recognized that once an oikos was penetrated by the shared life community, it could serve as a collective “lighthouse” or springboard to launch the multiplication of shared life (zoe) community to other oikos’.[2] Thus, from house to house, oikos to oikos, some have calculated that the shared life community of the early ecclesia quickly spread around the Mediterranean world, growing at an amazing rate of nearly 40% per decade. |
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Exponential
Complex living organisms reproduce offspring after their kind by the organic process of multiplication. Male and female parent organisms combine DNA, the genetic blueprint of created life, to multiply other living organisms “after their kind.” Like the reproduction of every other complex living organism, the reproduction of the shared life community of the New Testament church requires the multiplication of life. It is achieved by the multiplication of the eternal life (zoe) of God within the created, regenerated life (psuche) of man, thus creating a new man (2 Corinthians 5:17). As such, God and man are united for eternal fellowship and the progressive, cooperative mission of multiplying eternal life (zoe) on earth through shared life (zoe) community. The multiplication of small group community produced the rapid growth of the early New Testament church at an exponential rate. Exponential growth occurs at a progressively increasing rate. Therefore, if a variable of two is multiplied annually by an exponent of two, growth is doubled each year at a progressively increasing rate. For example: |
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New Testament church growth by the multiplication of small group community does not simply add individuals to the original group; it reproduces an entirely new small group community. Therefore, the multiplication of small group communities at an exponential rate occurs at a progressively increasing rate.
In contrast, the growth of small group community by addition is incremental. Incremental growth occurs with the addition of one or more individuals to a pre-existing group. It results in a rate of growth that is significantly slower and less consistent than the progressively increasing rate associated with exponential multiplication. For example, if a variable of two is consistently increased by two, the size of the group is initially doubled. Thus, the resultant growth arrives at the exact total as the early stages of exponential growth. However, as represented in the following table, that is where the similarity ends: |
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As demonstrated, growth by incremental addition is much slower than growth by exponential multiplication. Four generations of each produce significantly different results.
By eternal design, the initial growth of the early New Testament church was predominantly incremental. It began with 120 people in ancient Jerusalem (Acts 1:15). By the Spirit, new believers were continually added to the early ecclesia (Acts 2:41, 47; 5:14; cf. Acts 4:4). By the end of the first day, “there were added about three thousand souls,” and the Lord continued “adding to their number day by day those who were being saved” (Acts 2:41, 47). The Greek word used in Acts 2 is prostithemi (pros-tith'-ay-mee). Of the 16 times it is used in the New Testament, 11 are translated as “add.” Within a concise period, the number of men alone added to the early church rose to “about five thousand” (Acts 4:4). “At the hands of the apostles many signs and wonders were taking place among the people; and they were all with one accord in Solomon’s portico….And all the more believers in the Lord, multitudes of men and women, were constantly added to their number” (Acts 5:12, 14). Through incremental growth, the early church arrived at the necessary critical mass for growth by exponential multiplication. Once an adequate number of converts were added to the early New Testament church, it was prepared for much more rapid growth through exponential multiplication (Acts 6:1, 7; 9:31; cf. Acts 7:17). “The word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem” (Acts 6:7). The Greek word translated “increase” is plethuno (play-thoo'-no). Of its 12 uses in the New Testament, 11 are translated as “multiply.” The growth rate of the early New Testament church is evidential of multiplication at an exponential rate. Within its first two years, it reproduced at a rate that is difficult to explain by means other than the multiplication of small group community at a progressively increasing rate (Acts 6-16). Based on the numbers recorded in the Book of Acts, it is apparent that the early New Testament church grew to as many as 10,000 new believers during its first two years of existence. If the modern New Testament church is to be effective in fulfilling its mission, it must return to a growth strategy capable of keeping pace with the progressively increasing growth rate of the world population. During the last two centuries, the growth rate of the world population is reflective of multiplication at an exponential rate. In about 4100 years, from the approximate time of Noah’s flood until AD1800, the world population reached the 1 billion mark. However, the second billion was reached in only about 127 years (AD1927), the third in 33 years (AD1960), the fourth in 15 years (AD 1975), the fifth in 12 years (AD 1987), the sixth in another 12 years after the fifth (AD 1999) and the seventh in about the same length of time (AD 2012). Arrival at 8 billion is projected to occur by 2023. The twentieth century alone witnessed population growth from about 1.65 billion to 6 billion. Thus, the world population has multiplied exponentially for the last two hundred years and will continue to do so in the foreseeable future.[1] The multiplication of the world population at an exponential rate combined with an incremental church growth strategy has caused the number of people who have never heard the Gospel to grow disproportionately in relation to the number of those who have heard. For the New Testament church to fulfill its mission on earth, it must grow in proportion to the progressively increasing growth rate of the world population. Therefore, it must once again adopt a strategy for growth characterized by multiplication at an exponential rate. New Testament church growth characterized by multiplication at a progressively increasing rate can reach an exceptionally large number of people in a short time. The example of growth by exponential multiplication given above started with a variable of two. It was progressively multiplied it by an exponent of two. Allowing the variable to represent the beginning number of people in the New Testament church community, growth increases to 32 people by the fourth year. Thus, it would take four years to accomplish growth from two to 32 people. It might not seem like rapid growth. However, if the growth continues to double, it would reach 512 people by the eighth year. |
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Continuing to grow by exponential multiplication, the New Testament church experiences significant growth:
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