Preview of Christ's Coming Kingdom -- Part 5

Christ specifically said, “I will build [oikodomeso, future active indicative first person singular of oikodomeo, to construct or establish] My church [ekklesian, noun accusative singular feminine of ekklesia, derived from the compound verb ekkaleo—ek, out of and kaleo, to call or summon].” The noun ekklesia is used 115 times in the New Testament—82 in the singular number and 33 in the plural number. Three times it is used when speaking of an ungodly assembly (Acts 19:32, 39, 41). An example of unity against God was when “they shouted for about two hours, Great is Artemis of the Ephesians!” (Acts 19:34 NASB). Stephen used the word ekklesia one time in his controversial message that led to his martyrdom (Acts 7:38). All the other 111 references in the New Testament refer to either the universal or the local assembly. In summary, ekklesia can be a body of citizens, the universal assembly Christ is building, local assemblies throughout the world, or the assembly in the wilderness under the leadership of Moses.

Jesus Christ took His rightful place when He told Peter that flesh and blood did not reveal the truth of Himself to him but His Father who is in heaven. He gave Peter a place and a name connected with the grace the Father gave him by the regenerating Holy Spirit. He also told Peter He [Christ] would build His assembly, which includes the calling out of those given to Christ by the Father to become His bride (Matt. 16:18, 19).

As the God-Man is the temple of God, the assembly is the temple of the Holy Spirit. Concerning Himself Christ said, “…Destroy this temple, and in three days I will raise it up” (John 2:19 NASB). He spoke of the temple of His body (John 2:21). The fullness of Deity dwells in bodily form in Jesus Christ: “For in Him [Christ] all the fulness of Deity dwells in bodily form” (Col. 2:9 NASB). Concerning Christ’s sheep Paul asked the Corinthians, “…do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? For you have been bought with a price: therefore glorify God in your body” (I Cor. 6:19, 20 NASB). God can be seen only through Christ, and the Holy Spirit can be seen only through the assembly of His saints.

The assembly is God’s building: “So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household, having been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together is growing into a holy temple in the Lord; in whom you also are being built together into a dwelling of God in the Spirit” (Eph. 2:19-22 NASB). God’s building is a progressive work: (1) The spiritual stones are added to the foundation of the apostles and prophets with Jesus Christ as the chief corner Stone. (2) The stones that have been added to Christ’s assembly grow spiritually (Eph. 4:11-16). Both apostolic and prophetic teaching center in the chief corner Stone who was refused, but He is now the head Stone. Our Lord applied the symbol of the Stone to Himself (Matt. 21:42; Mark 12:10; Luke 20:17). Peter also applied it to Him (Acts 4:10-12; I Pet. 2:6, 7).

Many teach that Christ’s predictive statement “I will build My church [assembly]” proves it points to Pentecost. They believe Pentecost was the beginning of Christ’s assembly. How can they explain Christ’s statement concerning assembly discipline in Matthew 18:17? A fellow member who knows another member has sinned should reprove him privately. If the guilty person does not heed the exhortation, he should take one or two more as witnesses. If the sinning person refuses to heed the reproof before two or more witnesses, it should be reported to the assembly. “And if he refuses to listen to them, tell it to the church [assembly]; and if he refuses to listen even to the church [assembly], let him be to you as a Gentile and a tax-gatherer” (Matt. 18:17 NASB).

Paul spoke of the assembly “having been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone” (Eph. 2:20 NASB). This proves Christ was already finding His sheep even before His death (John 10). Furthermore, He gave the commission to the eleven disciples subsequent to His death and resurrection (Matt. 28:16-20). No one can question that Christ formed the foundation of the assembly before His death and resurrection.

The foundation of the assembly included the eleven disciples (apostles) and the prophets (Eph. 2:20). The verb epoikodomeo translated “having been built upon” comes from three Greek words—epi (upon), oikos (house), and domeo (to build). It means to build a house (superstructure) upon a foundation. Peter had much sin and forgiveness, and Paul classified himself as foremost of sinners (I Tim. 1:15). However, God prepared Peter and Paul for their respective responsibilities. Experiences on the pilgrim pathway are to qualify saints for their respective influences in life. Peter was prepared to feed Christ’s sheep because he had been fed. Unlike the Catholic Pope, when Christ told Peter to “feed My sheep” he did not think the sheep were his.

A statement in the commission to the assembly has been a problem for many Christians: “And when they [the disciples] saw Him, they worshipped Him; but some were doubtful” (Matt. 28:17 NASB). A question that continually comes to the fore is how they could worship while they doubted. Although the disciples had previously believed that Jesus Christ had been raised out from among the dead, they doubted that this was the Son of God. Doubt can be attributed to measuring things by human standards or from the desire for more proof than God has decreed to give.

A study of the verb “doubtful” (distadzo, which means to be doubtful or to waver in one’s faith) is necessary at this point. This Greek verb is used only twice in the New Testament, and both refer to true disciples (Matt. 14:31; 28:17). Peter’s lack of faith, not his lack of sight, caused Christ to rebuke him: “But seeing the wind, he became afraid, and beginning to sink, he cried out, saying, Lord, save me! And immediately Jesus stretched out His hand and took hold of him, and said to him, O you of little faith, why did you doubt?” (Matt. 14:30, 31 NASB). Although the disciples believed the body of Christ had been resurrected, they wavered concerning the One they saw whether He was the Christ. The Lord Jesus cured this problem by drawing near to them. Their worship began as Christ approached them (Matt. 28:17).

The weak disciples were strengthened by Christ’s declaration of His authority given to Him in heaven and on earth: “And Jesus came up and spoke to them, saying, All authority [exousia] has been given to Me in heaven and on earth” (Matt. 28:18 NASB). The Greek word exousia may mean either power or authority, but authority is the most fitting word in the light of the context. This does not mean Christ had no power before the Father rewarded Him for His obedience (Phil. 2:9, 10). As the resurrected and glorified Savior, He now possessed the reins of providence: “And He is before all things, and in [en] Him all things hold together [sunesteken, perfect active indicative of sunistemi, which means to continue, endure, or exist]” (Col. 1:17 NASB). The perfect tense of sunistemi gives permanence to Christ’s providential care of the assembly because it expresses perfective action, which looks at both ends of the action.

Attention should be directed to the preposition en used in Colossians 1:17. There is no problem with “He is before all things” because of other Scriptures like John 1:1—“In the beginning was the Word.” However, there is a problem with the preposition en if it is used as the locative of sphere in which all things are held together. Christ is not a subjective part of creation, but He is an objective message to it. If the locative case of sphere were used, this translation would be incorrect: “And He is before all things, and in Him all things hold together” (Col. 1:17 NASB). On the other hand, if the instrumental of means were used, this translation would be correct: “And he is before all things, and by him all things consist” (KJV). Christ is not a part of the system. He existed before He brought anything into existence: “All things came into being by Him, and apart from Him nothing came into being that has come into being” (John 1:3 NASB).

As the Father commissioned Christ, Christ commissioned the apostles, and the apostles commissioned the assemblies through the instrumentality of the inspired word of God. Christ told the apostles to “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” (Matt. 28:19, 20 NASB).

Jesus Christ was the first Apostle (Heb. 3:1). The apostles were those chosen by the first Apostle (Matt. 10:1-15). The first Apostle came in the Father’s name (John 5:43). The apostles went forth in Christ’s name (Acts 4:18). The first Apostle could do nothing apart from the Father (John 5:19). The apostles could do nothing apart from Christ (John 15:5). The first Apostle was never left alone (John 16:32). The apostles were never alone (Matt. 28:20). The first Apostle was sent to enter His glory through suffering (I Pet. 1:11). The apostles would suffer before they reigned (II Tim. 2:12).

Christ’s commission and the apostles’ commission differ. The Father commissioned Christ to become the incarnate Word and to atone for sin. Christ commissioned the apostles to proclaim the word and become ministers of reconciliation. (See John 1:1, 14; Matt. 16:21; II Tim. 4:2; II Cor. 5:18.)

Christ’s commission and the apostles’ commission are similar. Their word would continue in time. They were not to be ministered to but to minister, not to do their own will but the will of the Sender, and not to destroy the law and the prophets but to interpret and fulfill them.

The commission of Christ cannot be carried out by man-made inventions. Today there is an exercise of zeal to increase assembly membership at any cost. Neo-Pythagoreans equated reality with numbers. Therefore, the modern assembly prefers achievement to God’s word. “Reaching people with whatever it takes” is the familiar slogan. Two gods, numbers and success, dominate such methodology. Religionists are led to believe that bigger is better.