02.01.

01 BIBLICAL CONCEPT

OUTLINE

THE CHALLENGE OF CHURCH

Church is provocative
Church is people
Church is potential

IMAGE AND METAPHOR

Multitude of images
Metaphor and meaning

THE 'EKKLESIA' OF GOD

Frequent image
Secular word
Radical choice
Hebrew roots
Distinct and unique
Universal yet local
Heavenly and eschatological

THE NEW HUMANITY

The messianic community
The completed humanity
The Israel of God
The people of God
The flock of God

THE TEMPLE OF GOD

A new Temple
A holy Temple
A living Temple

THE BODY OF CHRIST

The corporate body
The one body
The pure bride
The true vine

THE CONSEQUENCES OF CHURCH

Realisation
Responsibility
Revolution

Questions
Open Reflection

Reading & Resources

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 THE CHURCH
A series of graphic biblical images presents Christians as a worshiping community
that blends lifestyle with liturgy, culture with tradition and form with freedom. Studying
topics that Christians often approach differently; we try to learn from difference,
develop respect and find enrichment in greater understanding.

LEARNING GOALS:
Main Unit Objective: To enable Learners to recognise and understand the biblical
presentation and historical development of the Christian church as the community
and people of God in the world, with its teachings and sacraments
Module Objective: To explore, understand and carry out the practice, ordinances
and responsibilities of Christianity, incorporating different forms of worship,
relationship, community and organisation
Learners will:
identify key scriptures relating to the concept of the church
recognise why different Christian traditions have emerged
evaluate different scriptural passages relating to practice
reflect on the significance of their own church ordinances
Learners will acquire a knowledge and understanding of:
biblical images of the church
the implications of the images for contemporary Christians
the emergence and development of different traditions and practices
the areas of agreement and divergence within the Christian community
the relationship of the church to society
Session Learning Goal:
Learners will identify the multitude of biblical images about the people of God
considering their implications for the church today
Session Description:
a multitude of images about the people of God

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 02.01.01 BIBLICAL CONCEPT

THE CHALLENGE OF CHURCH

Church is provocative

Jesus said "... upon this rock I will build my church and
the powers of death shall not prevail against it."
[Mt 16:18]

It has been said, 'Jesus came proclaiming the kingdom of God and what appeared
was the church' [P. Batiffol]. The statement is true; but how we read it is the key. It
can carry a tone of anti-climax and even disappointment, or it can evoke a sense of
wonder as to the nature of God's purposes and encourage us to understand more
clearly all that is meant by 'church'.

As we shall see, to speak about 'the church' is to focus on the epicentre of God's
plan in history. However, it is also to touch a subject filled with confusion, suspicion
and conflict. Responses which have their roots in history, experience, understanding
and expectation.

To some the church is an anomaly, an irrelevance, a disappointment. To others it is

a symbol or an experience of division and disagreement in both doctrine and
practice.

To take a positive and creative step forward we first have to ask the simple question,
"What do I understand by the word 'church'?", "What picture does it paint in my
mind?". What is the answer?

Church is people

The Christian community has universally adopted the word 'church' as the name by
which to be known. However, if you were to ask the ordinary passer by on the street
what church is, their universal reply will almost always be, A building. Is this valid?

Interestingly, and confusingly, our English word 'church' is directly derived from the
Greek word 'Kuriakon' meaning 'the Lord's house', and refers to a 'building'. The
Scottish 'kirk', the German 'kirche' and the Dutch 'kerk' all come from the same root
as the English word 'church'; and each carry the idea of a building. However, neither
the biblical idea, nor the Greek word 'ekklesia' [translated 'church' in English versions
of the New Testament] have anything whatever to do with the concept of a building.

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The Biblical idea of 'church' is 'a gathering of people assembled for a purpose'. This
is reinforced by the fact that we know there were no buildings specifically set aside
for Christian worship until well into the second century CE. So the frequently
obscured truth is that 'the church can never be a building, it is always people!

Church is potential

To open the door on the subject of the church is to explore one of the great
mysteries of God and his purposes. It touches on:-

the awesome intimacy of our relationship with God

the quality and pattern of our life together as believers
the tension of being both eternal and temporal in one
the demand of being God's people within the world

Here are dimensions of experience enjoyed by the people of God down through the
centuries, while at the same time here are dimensions of experience yet to be
discovered; potential yet to be realised. To do so will bring about changes of cosmic
significance.

It has been traditional to approach the study of the church within the framework of
the words of the Nicene Creed; 'the church is one, holy, catholic and apostolic'. All
this is true, but these ideas flow from the more fundamental biblical teaching of the
calling of the church by Father, Son and Spirit.

To probe the mystery of the church we must first understand the way scripture has
wrapped it and fused it with image and metaphor.

IMAGE AND METAPHOR

Multitude of images

When we speak glibly about, "the church", in referring to the Christian community, it
is easy to forget that there are some 96 different images and metaphors used by the
New Testament to speak of the people of God in their many different aspects.

While the word 'church' is an important and frequent New Testament term, as we
shall see, it is itself but one of the many picture words that the text uses. There is no
one single definitive word for the whole. This may be frustrating for everyday
conversation, but it is a vital reminder of the subtle complexity of the truth and nature
of the community of God's people.

The images which scripture uses for the church are taken from every aspect of life:-

family: we are the family of God [Ep 3:14], God's sons and daughters
[2Cr 6:18], therefore brothers and sisters to one another [1Jn 4:21]
marriage: betrothal [2Cr 11:2], bride of Christ [2Cr 11:2]
community: a covenant people [Hb 12:24]
politics: a gathering of citizens [Hb 12:23]

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 agriculture: bread and wine [1Cr 10:16-18], vine, vineyards [Jn 15:5],
fig and olive trees [Rm 11:17-24], God's field and planting [1Cr 3:9],
sowing and reaping of the Lord [Mt 13:1-30], flock of sheep
construction: the house [Ep 2:20] built on rock [Mt 16:18], the pillar and
ground of truth [1Tm 3:15], God's building of living stones [1Pt 2:3-5],
tabernacle and temple symbolise God dwelling in the midst of his
people [1Cr 3:16-17]
physique: members of Christ's body [1Cr 12:12], serving one another
[1Cr 12:25]

God chooses to speak to us via this multitude of images because they impart
knowledge through our emotions as well as our mind. How are we to handle these
metaphors in order to distil their truth?

Metaphor and meaning

These biblical images are not simply 'word-substitutes' for 'church' which can be
replaced or interchanged at whim. Neither are they mere illustrations. They are
windows of revelation communicating essential truth about the nature of the people
of God.

God has created the universe with an essential wholeness, which gives it a divinely
infused analogical structure1 . So in the biblical metaphors for the church the realities
of life in the created world are brought into living relation with the realities of God's
revelation of his name and his works.

There clearly is a distinction between literal and metaphorical truth [eg. we are not an
actual temple building]; hence the ability for organic and inorganic images to be used
side by side and to flow into one another. However, literal and metaphorical truth
make a 'true' connection with another. The one represents the other in a true way.

In studying biblical metaphors we must distinguish between our human ability to

choose a picture to illustrate an idea [limited and inadequate; a pupil metaphor], and
God sovereignly giving us a primary image, a 'master metaphor', which is a window
on truth [absolutely dependable].

Every biblical figure for the church is important. They flow into one another; they are
all interdependent. No one figure may be taken on its own as primary. Figure blends
with figure:-

the building grows [Ep 2:21]

the city comes from heaven dressed as a bride [Rv 21:2]
the body is both a temple and a bride [1Cor 3:16; 6:19]

No single figure will serve on its own as an adequate model for the church, each are
highlighting important facets of truth. History teaches us that there have been real

1 that is, there is an agreement or correspondence between two things that are otherwise different;
so creation, while different from God, is able to communicate truth about him through its
characteristics when properly understood.

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dangers in doctrine and practice when one metaphor has been developed at the
exclusion of others [eg 'Temple', 'Body' etc].

With this in mind we shall examine some of the dominating New Testament images
and metaphors for the church.

THE 'EKKLESIA' OF GOD

Frequent image

We have already noted how 'ekklesia' has become the most widely used of the many
biblical metaphors to refer to the people of God. It is used 114 times in the New
Testament:-

62 - Paul's letters.
03 - Matthew.
23 - Acts.
20 - Revelation.
06 - General letters.

The fact that it is only found in one Gospel, and is absent from 2 Timothy and Titus, 1
&2 Peter, 1 & 2 John and Jude is not at all significant when we remember it is only
one of many pictures.

Secular word

We know that in classical Greek the word 'ekklesia' was used with the idea of a
'gathering' or 'assembly' since the 5th century BC. It was used to describe the calling
together of all those who were full citizens of a Greek city state for an assembly in
which political and judicial decisions were taken. It was a secular political term which
had no religious significance whatever.

So when the early Christians used the word 'ekklesia' it had the sense of God in
Christ calling people out of the world to gather to himself. They were 'citizens of
heaven' [Ph 3:20; Hb 12:23] being heralded to fulfil God's purposes.

However, when the word 'ekklesia' is used in the New Testament it must always be
understood as including the phrase 'of God' after it. [cf. 1Cor 1:2; 2Cor. 1:1; Acts
20:28]. Or even more completely 'of God in Christ' [Rm 16:16; Gal. 1:22; 1Th 2:14]. It
is 'to God' the people assemble and he assembles them. This essential addition,
stated or implied, gives 'ekklesia' its unique Christian sense in contrast to secular
Greek usage. Without it the full significance of the Christian use of 'ekklesia' is lost.

Radical choice

It is exciting to see the early Christians using this secular political term, free of any
religious connotations. They choose to stand in sharp contrast to the myriad of
religious groups within the ancient world. They were no mere 'Christ - cult' amongst
others. They were the 'ekklesia of God, in Christ' standing out against all the cults in
the same way as they stood out against the whole world, even the so - called

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religious world. 'The church of God always stands in contrast, and even opposition to
other forms of society'.

It was probably Jewish Christians from Greek speaking synagogues joining with
Gentile Christians, in the earliest days of the church, who took up the word 'ekklesia'
to describe themselves.

The early Christians chose 'ekklesia' not only because its political, non religious
meaning made a radical declaration about their relationship to God and the world;
but also because its use to translate Hebrew ideas into the Greek of the Septuagint
[LXX] provided other important truths.

Hebrew roots

There are two Hebrew words that describe the 'gathering together of a company of
people'. Each carries a slightly different sense and the Septuagint uses a different
Greek word in each case:-

Heb 'edhah' / Gk 'synagogue': meaning 'a company of people

assembled by appointment'
Heb 'qahal' / Gk 'ekklesia': meaning 'to call together a company
of people for purpose

The Hebrew 'qahal' stresses the idea of 'calling'; an assembly summoned for special
occasions. It is often used with the sense of 'calling to covenant', that bond which
united every member and tribe of Israel. The call was for the people to gather
together to hear the word of God about some aspect of their covenant life.

Important example of the use of 'qahal' are :-

assembling the people for covenant making Horeb [Dt 5:2]

summoning elders for council [cf. Gen 49:6]
mobilising the warriors for war [1Sam 17:47]
Yahweh calling together the whole nation [Dt 4:10; Mic 2:5]
meeting to dedicate Solomon's Temple [1Kg 8:14-ff]
Ezra reading the Law and renewing covenant in 444BC [Neh 8:1-ff]
calling an special national assembly [Jer 26:17, 44:15]

So 'qahal' emphasises that Israel has been called into being by the word of Yahweh
to be the bearer of the divine covenant.

By the 1st century CE 'ekklesia', as a word for an assembly, had fallen into disuse
within the Jewish community. The word 'synagogue', with a sense of restricted local
gathering, had become the popular word for their meetings which had also stressed
the participation of men alone.

When the first Christians read the word 'ekklesia' in the Septuagint they found it had
much greater significance for them than 'synagogue'. 'Ekklesia' had exciting
implications; its content and context had vital new covenant dimensions, and apart
from times of war and justice women and children were fully part. But this was just

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the beginning; 'the ekklesia of God in Christ' was to hold depths of truth beyond
imagining.

Distinct and unique

From the outset the Christian 'ekklesia' was unique:-

distinct from the regular political councils by the addition of the

words 'in God the Father'
distinct from the regular synagogue meetings by the addition of
the words 'in the Lord Jesus Christ'

The Christian 'ekklesia' is always 'the Church of God'; a divinely created entity. From
the very beginning [Acts 2: 37-41] the church were those:-

gathered in response to apostolic preaching.

accepting Jesus as Messiah.
expressing repentance in baptism.
atoned by the blood of Jesus.
experiencing the forgiveness of sins.
receiving the Holy Spirit.
knowing themselves to belong to God.

This emphasis gave the distinctiveness to the New Testament concept of 'ekklesia'.

The Christian 'ekklesia' is always 'the People of God'; a historical and global unity,
not some local assembly:-

in natural continuity with historic Israel.

heirs of all God's promises.
having the 'spirit of the Messiah'.
the Messianic community.
the ekklesia of the firstborn.

The church stands or falls on its sole foundation and its continuing in Jesus the
Messiah and recognition of him as Lord; not on people or places.

Universal yet local

The New Testament use of 'ekklesia' makes it abundantly clear that there can never
be more than one Church:-

'ekklesia' is used whether speaking of a local congregation [1Th

1:1] or the church universal [Gal 1:13]
'ekklesia' is used for a small house fellowship [Rm 16:5; Col
4:15; 1Cr 16:19]
'ekklesia' is used of the Hebrew Christian congregation in
Jerusalem and the Gentile congregation in Antioch
'ekklesia' is used in the singular for the local church [Acts 11:26];
it is used in the plural for a number of separate communities in

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 distinct localities [Acts 15:41; 16:5; Gal 1:22]; it is used in the
singular for the whole church in the widest sense [Gal 1:13]
'ekklesia' is fully expressed in any particular geographical
location, but at the same time its unity is unrestricted by
geography. It is not 'the Corinthian church' it is 'the church in
Corinth' [1Cor 1:2]
'ekklesia' is never used to speak of a group of congregations
collectively as 'the church'; the New Testament has no concept
of a denominational, provincial or national church

All those who belong to God belong to the church. The secular use of 'ekklesia'
emphasised 'quantity', while the 'ekklesia of God' emphasises quality'. Size is of no
account; the church is in being whenever and wherever God gathers his own
together. The whole church is present even if only two or thee gather [Mt 18:20].

The church is an 'organic' not an 'arithmetic' unity. It is not the sum of the
congregations, nor a federation of congregations. The 'Church' cannot be divided
into 'churches', nor can 'churches' be added together to make 'the Church'. Christ is
fully present in the whole and in the parts. Such is the mystery. It is for this reason
there can never be more than one church. To be out of communion with other
Christians is to be out of communion with Christ.

Heavenly and eschatological

While the nature of the oneness of the church on earth is a thrilling concept and
tantalising concept, it is but part of the mystery. Its heart is to be found in other New
Testament passages.

There are references to the church in Paul's letters to the Colossians [1:18,24] and
Ephesians [1:22; 3:10, 21; 5:23-24,27, 29,32], which are usually interpreted as
speaking about 'the church universal to which all believers belong'. But in what way
can the worldwide church assemble?

Both letters, however, address Christians in their present earthly situation but speak
of them as already existing in the heavenly realm [Col 3:1,3], 'seated with Christ in
heavenly places' [Ep 1:3; 2:5-6]. Here Christians participate in the heavenly
'ekklesia', gathered around Christ, while they go about their mundane daily tasks.

These ideas, hinted at by Paul, are spelt out clearly by the writer of the letter to the
Hebrews in 12:22-24:-

'You have come to Mount Zion, to the heavenly Jerusalem

... to myriads of angels ... to the church of the firstborn ...
to God the judge of all ... to the spirits of righteous ones
made perfect ... to Jesus the mediator of a covenant'.

In contrast to Sinai here is the final, the ultimate, encounter between God and his
people. And to this point Christians 'have already come'; this is their present
experience not just their future hope. Here are:-

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 'myriads of angels': servants of God, agents of his will
'church of the firstborn': the whole communion of saints, those
who have already died and those still living upon the earth
'just ones made perfect': saints of all ages perfected by the work
of Christ; Hebrew saints and believers of pre-Christian days

The reality is breathtaking. Here centre stage is God the judge and Jesus the
mediator, surrounded by the whole company of heaven, angels and believers of
every age perfected by Christ. This is church in its truest and fullest sense; it is a
gathering currently taking place. It is heavenly, eschatological and now! Here we see
the overlap and tension between the ages in an awesome way. Each local house
group or congregation is an earthly manifestation of this heavenly assembly gathered
around God and Christ.

THE NEW HUMANITY

The messianic community

The church is the 'first fruit' of the new humanity of Jesus Christ. The 'first fruits' of
the new creation of the 'last days'. The church proclaims that 'indeed the new has
come' [2Cor 5:17]. There is 'neither Jew nor Greek, slave nor free, male nor female,
but all one in Christ' [Gal 3:28], 'one new person' [Eph 2:15] out of all races and
classes. The Messianic community possesses 'newness of life' [Rm 6:4] and
'newness of Spirit' [Rm 7:6]; both phrases are clear eschatological terms.

There is a wonderful asymmetry in the unfolding of the new creation against the
backdrop of the original creation:-

in the original creation : the heavens and the earth created first -
finally the people
in the new creation : the renewed people are created first - finally
the new heavens and earth

God's plan is to 'gather up all things in heaven and earth in Christ' [Eph 1:10]. Christ
is the 'new Adam' [the new person who is also the new corporate mankind]. 'In Adam
all died, in Christ shall all be made alive' [1Cor 15:22]. In Christ the present trend of
humanity is reversed. In the new Adam the church is taking on the image and
likeness of God in which humanity was originally created [1Cor 15:49].

The completed humanity

God's purpose in history is often spoken of in metaphors of ingathering and harvest.

The church is those gathered and also the one's gathering. The church is not only
the 'new humanity' but also the 'completed humanity', gathered 'into Christ'. It is not a
fixed number but rather a 'perfect whole', a 'full complement'. The fullness, or
completed number of the nations of the world and of Israel [Rm 11:25-26].

The Jewish mind thinks in terms of wholeness; a wholeness that is not simply a sum
of the parts, but a diversified unity in which individuals are enriched by their
participation. The fullness does not gain with the addition of individuals nor become

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defective with any loss. It takes its character from its source rather than the
individuals who comprise it. It is 'qualitative' rather than 'quantitative'2.

Christ's new humanity is the most embracing unity it is possible to conceive.

'Redemption' is the 'ingathering' into Christ the creation of one new person [Eph
2:15]. The 'fullness of Christ' is the ingathered church [Eph 3:17-19; Jn. 17:23].

The Israel of God

The Church is born out of the womb of Israel. All its earliest members were Jews
[Acts 2] and yet it proclaims itself as the 'New Israel' [though that name is not actually
used in the New Testament]. She is the 'Israel of God' [Gal 6:16]. It is clearly stated
that 'not all those who descend from Israel belong to Israel' [Rm 9:6]. Jesus is
proclaimed as the 'Messiah', Jews who reject this forfeit the fulfilment of the promises
of which they have been custodians [Rom. 9:4]. Yet those Gentiles who accept
Jesus as Messiah became true Israel in the spirit, as it is an inheritance that is
dependent upon faith [Gal 3:7,9,29; Rm 9:8]. They inherit the privileges and
responsibilities that were formerly Israel's.

The Church stands over against actual Israel as a non - Jewish spiritual Israel; in fact
'the true remnant' [cf Rm 11:16-24]. A natural continuity with the spiritual heritage of
the Hebrew people is emphasised, but the Christian community is seen as the
eschatological renewal of old Israel in the new Messianic 'ekklesia'.

Jesus is seen as the true vine of the vineyard [Israel], but the tragic response to his
claim is clearly illustrated, 'This is the heir come let us kill him' [Mk 12:6-7]. The
tragedy of natural Israel's rejection of the Messiah is written deep into the New
Testament. It is seen as part of the mystery of God's purposes, which are inscrutable
to us. But there is the promise that when 'the fullness of the Gentiles has come, all
Israel will be saved [Rm 11:25-32]3.

Israel is spoken of as 'Yahweh's inheritance' [Dt 4:20; 9:29] and also we have seen it
is to this that Jesus lays claim as heir [Mk 12:7], Israel could not inherit because she
was still a child having a legal status similar to a household slave [Gal 4:1-3]. Her
rejection of Jesus as Messiah prevented her from 'coming of age' and so taking her
inheritance. The Church through 'adoption as sons' has become heir to the promises
[Gal 4:1-7]. We have become 'joint heirs' with Christ [Eph 3:6]. Our inheritance is
eschatological 'an inheritance with the saints in light' [Col 1:12; cf. Acts 26:18].

There is a paradox at work in relation to the Church and her inheritance. We possess
it now, which is something that Israel never fully enjoyed; and yet we wait. We
possess a down payment, but the fullness of the inheritance is still to come [Eph
1:14]. The paradox of the Church's experience is enshrined in the word 'heir':
someone who already possesses something but who does not yet possess it in its
fullness.

2 the perfect family does not become less perfect at the birth of more children, nor in fact were one of the children to die; its perfection is within
itself irrespective of the number of parts. So it is with the church.
3 this theme is developed more fully in the session on The Jews 02.04.3

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The people of God

The phrase 'the people of God' is a title for Israel, emphasising they are 'chosen by
God for a purpose'. The New Testament takes over this title for the Christian
community; [cf. Acts 15:14], 'a people for his name'.

Israel is not elected for privilege but to further God's purposes among the nations. cf.
Ex. 19:4-6]. A 'kingdom of priests' uniquely representing God to the world, and the
world to God. The church naturally takes over this ministry [cf. Acts 15:14].

The most important passage about the church being the true 'people of God' is
1Peter 2:9-10; a new covenant paraphrase of Ex 19:4-6. A 'light to the nations', 'a
royal priesthood', 'holy nation', 'God's own people'. Embracing Jesus as Messiah
enables the Christian community to fulfil all the purposes God has always had for his
people.

The flock of God

Jesus used the image of 'God's flock' as a favourite expression for the eschatological
community who formed the church [cf. Mk 14:27-28; Jn 10:1-29; 16:32]. The idea is
rooted in the Hebrew scriptures where Yahweh is the 'shepherd of Israel', [cf. Gen
49:24; Hos. 4:16] and Israel is referred to as the 'flock of God' [cf. Jer 13:17; Ps
95:7].

The important phrase, 'Fear not, little flock, for it is the Father's good pleasure to give
you the kingdom', echoes the vision of Dan 7:27 where 'the few' become 'the saints
of the Most High'. The flock is threatened by wolves [Mt 10:16] some of whom are in
sheep's clothing [Mt 7:15]. Nevertheless, the shepherd will go before them and the
righteous from among the peoples of the earth will belong to it [Mt 26:31-32].

In John 'the flock' are those who know the good shepherd, believe in him, hear his
voice and follow him [Jn 10:4-5,14,26-27]. His atoning death opens membership to
the flock to Jew and Gentile alike [Jn 11:52]; the lamb of God who takes away the
sin of the world [Jn 1:29,36].

THE TEMPLE OF GOD

A new Temple : in Jesus

In the 1st century CE the Jerusalem Temple was a central feature of Jewish faith.
Passages in the Hebrew scriptures [cf. Is 56:1-8; Ez 40-47] gave it great
eschatological significance. These form the background for this New Testament
image of the Christian community.

Jesus recognised the uniqueness of the Temple [cf. Mt 12:4; 23:17,21] and called it
his 'Father's house' [Jn 2:16]. But it had become a cover for spiritual barrenness [a
den of insurrectionists cf Jer 7:11]. Its veil would be torn [Mt 27:51], the building
soon destroyed [Mk 13:2].

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Jesus declared that he was greater than the Temple [Mt 12:6]. In his proclamation,
'Destroy this Temple and in three days I will raise it up' [Jn 2:13-22], he is proclaiming
that he, and the 'ekklesia' he is bringing into being, are completely replacing Judaism
and the Temple.

Jesus' important but difficult statement to Peter, '... upon this rock I will build my
ekklesia' [Mt 16:18], is a promise to Peter [cf. Lk 22:31-32]. It sees God's people
gathered as a building, a messianic remnant called out from the Hebrew people,
entering the kingdom of God. They are founded and built upon apostolic faith. This
declaration is seen by some as also referring to the heavenly eschatological
gathering; as in Heb 12:22-24.

An important scripture behind Jesus' act of cleansing the Temple [cf Mk 11:15-17] is
the important Hebrew scripture Isaiah 56:1-8. Here is a beautiful picture strangers
and outcasts from the community of Israel being drawn into the Temple 'a house of
prayer for all nations'. Jesus saw his ministry fulfilling this prophecy; building a new
Temple, a living centre of worship, the eschatological congregation of the Messiah
[Mt 18:20; Jn 14:23].

A holy Temple : in Paul

Paul particularly develops the idea of God's people, sanctified by the Holy Spirit, as
the dwelling place of God. The idea appears in three main passages:-

1Cor 3:16-17 - here 'the temple of God' refers to a local

congregation, but as part of the heavenly community. They
are God's temple because the Spirit dwells within their midst
[cf Ez 43:4-5]; without God's presence there can be no
temple. They are the very dwelling place of God, 'God's
temple ... you are'. The temple exists in unity and holiness; to
defile it by schism will defile it and incur God's judgment.
2Cr 6:16-18 - the phrase 'we are the temple of the living God'
refers to all Christians generally. This new temple fulfils
Hebrew prophecy [cf Lv 26:12; Ez 37:27]. This is not just
presence among but actually living in them; they are his
temple.
Eph. 2:14-22 - phrases like, 'broken down the dividing wall',
[v.14], 'no longer strangers' [v.19] show the church to be the
fulfilment of Isaiah 56:4-54. Paul's reference to Christ 'the
corner stone [v20], is probably the 'topstone' holding
everything in place, which rabbis believed belonged to the
heavenly realm [cf Gen 28:17]. Jesus is of primary
significance, linking the heavenly and the temporal. The holy
temple is God's people in whom he lives by his Spirit [v21].

So in Paul's thinking the temple imagery can be used of; an individual believer [1Cor
6:19], a local congregation, and Christians generally, whether Jew or Gentile, who
have become God's dwelling place by his Spirit.

4 Notice the link with Jesus as the fulfilment of Isa 56:1-8 above.

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A living Temple : in Revelation

The image of the temple holds a key place in the book of Revelation. Here we have
both the heavenly and the eschatological. It is bound up with the consummation of all
things; as in the words of 21:22:-

'And I saw no temple in the city,

for its temple is the Lord God the Almighty and the Lamb'.

The new Jerusalem has no temple, neither is the whole city a temple; rather, the
temple is none other than God himself, directly and fully accessible to his people
through his Son the Lamb. The temple is nothing less than the perfected presence of
God and his people.

Towards the end of the first great cycle of visions [11:19], the temple and the ark of
the covenant are opened for all to see amid lightning, voices, thunder, earthquake
and hail. This points us towards the end where in 22:3 God declares that his dwelling
place is with mankind. Every barrier between people and God is removed, and 'they
shall see his face' [22:4]. The temple image is both reign and realm; universal
worship symbolising unity under divine kingship

THE BODY OF CHRIST

The corporate body

A key New Testament concept of Christian community is the metaphor, 'the body of
Christ'. Jesus is the one who includes in his resurrection body 'the many'. Here is the
Hebrew idea of corporate personality, where 'the body' is 'the self'. Each Israelite was
a member of Israel, likewise each Christian is a member of Christ. 'To look in to the
face of any Christian is to meet the gaze of Christ'.

Jesus clearly identifies himself, his body, with the community of believers:-

Mt 25:35-36 'I was hungry, thirsty, a stranger, naked, sick, in

prison ... as you did it to the least of these my brethren you did it
to me
Acts 9:4 'Saul, Saul, why do you persecute me?'; the challenge
on the Damascus road as a response to Paul's persecution of
Christians

The one body

It is in the thinking of Paul that the idea of 'the body of Christ' becomes a dominant
concept. In different letters he develops the idea in various powerful ways. He sees
the body in:-

breaking bread: [1Cor 10:16-17] those who participate in the

meal participate in the benefits of his death; they are one body

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 'the body of Christ', just as there is one loaf. The physical body
of Christ and the benefits of his death have brought us into close
relationship with the church as his united body.
responsibility: [1Cor 12:12-27] Within the united body there is
true diversity; the many functions necessary for being a real
body. Each member has a particular function necessary for the
good of the whole. They are gifts given by the Spirit for
upbuilding.
inter-relationships: [Rm 12:4-5] here the reference appears to be
to all believers, however scattered, illustrating their relationship
to one another. Here again we have diversity and unity together.
A unity which is to resemble the harmonised movements of a
well coordinated body.
union with the head: [Col 1:18,24; 2:19] for the first time the
relationship of the body to the head, Christ, is emphasised. The
risen Christ is the source of the body's life and power. Not only
does the head nourish and provide cohesion, but through it the
body receives divine growth.
heavenly places: [Eph 1:23; 2:11-22; 4:4-16] Christ is the Lord of
the cosmos, and in this his body the church plays a highly
significant role; called 'the fullness of him who fills all in all'. This
is a body to which temporal and heavenly believers belong.
However, there is an important temporal dimension, reconciling
Jew and Gentile to God. The body is both already complete and
yet still growing to perfection; a heavenly entity and yet an
earthly reality in tension.

The church is neither part of the body of Christ, nor a body of Christ, but the body.
The members of the body have responsibility both 'to Christ' and 'to one another', but
the image does not seem to deal with Christians relationships to the world. It is not
spoken of as an extension of the incarnation. It is 'inward' and 'upward' in its
emphasis, rather than 'outward'.

The pure bride

In the picture of 'the bride of Christ' the metaphor of the 'body' is pressed to the
extreme. The church has become 'one flesh' in marriage union with Christ. It has
both happened [Eph 5:23-33] and has yet to happen [Rev 19:7-8].

The roots of the 'Bride' metaphor are found in the Hebrew scriptures:-

Israel is often pictured as the spouse of Yahweh [Isa 54:5-7;

62:4-5; Hos 2:7; Jer 3:14]
the covenant making at Sinai is seen as a marriage bond [Jer
2:2; Ezk 16:8, 43, 60]
Israel's spiritual rebellion is seen as whoredom [Ezk 16:15-43;
Hos 4:10-15]
there is the promise of a new and everlasting marriage contract
[Ezk 16:60-63] which is prophetic of Christ and the Church

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Jesus uses the marriage metaphor when speaking about the 'end times' and our
attitude in being prepared or responding to the invitation [cf Mt 22:1-14; 25:6; Lk
12:35-40]. The 'Last Supper' also has the sense of a nuptial feast, ratifying the
marriage between Christ and the church.

It is in Ephesians 5:22-33 that Paul develops the marriage metaphor most fully. In
giving practical teaching about human marriage he uses as his model the
relationship between the heavenly bridegroom Christ, and his bride the church. The
heavenly marriage is the pattern for human marriage.

For Paul Genesis 2:23-24 is not simply about the marriage union of the first man and
woman, it is clearly prophetic of Christ and the church; 'the profound mystery' [Ep
5:32]. Paul looks forward to that eschatological moment when the Lord brings the
church, the Bride, to the second Adam whose heart response will be, 'This at last is
bone of my bone and flesh of my flesh!' [cf Gn 2:23].

Paul's teaching on the image of the church as the bride of Christ has four main
features:-

the church has a two-fold relationship to Christ; as a bride she is

distinct from Christ, but as wife she is united to him 'as one flesh'
[Ep 5:31]
the church has been loved by Christ; he gave himself for her [Ep
5:25] and continues to nourish and cherish her [Ep 5:29], so the
church is to submit to him
the church awaits a consummation of the union [Ep 5:27], when
as a pure bride she will be glorious [2Cr 11:2]
the church is both bride and body [Ep 5:30]

The idea of the marriage union between Christ and the church is a forceful
eschatological idea. The marriage union already exists between Christ and the
church [Ep:32]; and yet it is still to take place [Ep 5:27 cf. 2Cr 11:2; Rv 19:7-9;
21:2,9; 22:17]. The 'already' but 'not yet' tension continues.

Marriage as a picture of the relationship between Christ and the Church is unique
because it is the deepest of all human relationships. It is:-

surrender without absorption

service without compulsion
love without conditions

To say that the church is 'one flesh' with Christ is to describe a relationship in which a
person is completely themselves yet developing into the new person by participation
in the common life of Christ's body - the church.

The true vine

The vine imagery in John 15:1-8 is powerful in representing the relationship between
Christ and the church. It is symbolic of a 'living union'. It is eucharistic; sharing

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Christ's life because of his death. It teaches the same truth as the metaphors of 'the
body' and 'the bride' of Christ.

The Hebrew Bible represents Israel as a vine, olive and fig tree. Although the vine is
a frequent analogy for Israel it is often used with the sense of her being degenerate.
[Ps 80:8-16; Isa 5:1-7; Jer 2:21; Ezk 15:1-8; Hos 10:1-2). This adds force to the
contrasting declaration that Jesus is the 'true vine' [Jn 15:1].

In the parable of the wicked husbandmen [Mk 12:1-2], Jesus develops the Hebrew
analogy of Israel as a vine / vineyard. Again Jesus is stressing that he is the true
inheritor - husbandman.
Paul develops a parallel olive tree symbolism [Rm 11:16-24]. Israel is the olive tree,
the roots are the Patriarchs, the branches are the children of Israel, and the Gentiles
are 'a wild olive grafted in'.

It is in John 15:1-8, with Jesus' proclaiming 'I am the true vine', that we see the
church not only in contrast to, and fulfilment of, Israel, but in living intimate union with
Christ. Jesus is saying that he and not Israel is the 'vine', source of God's life and
relationship with him. Here is inseparable oneness and eschatological fruitfulness.

THE CONSEQUENCES FOR CHURCH

Realisation

As the community of God's people we must recognise all that it means to be the
church in the full New Testament sense. As a local congregation and heavenly
assembly; as Christians in a particular city as well as all those united to Jesus Christ.
The earthly and temporal is a manifestation of the universal and heavenly; it is not a
'part' of it.

As the community of God's people we are 'already' God's temple, Christ's body and
bride, and yet we are looking for a fulfilment and consummation, which has 'not yet'
taken place. We live in the overlap of the ages. In the light of this truth, 'what sort of
people ought we to be?' [cf 2Pt 3:11].

Responsibility

Paul's letter to the Colossians is a succinct and inclusive example of what the life of
the church, as a temporal-eternal community should be like. Three characteristics
stand out:-

termination: We are a community who have died to the old order

[2:20]. We are actively to 'put to death' and 'put off' everything
that has no part in the new order or the new nature [3:3-11]. The
old barriers of race, class and background are dead, replaced by
one new humanity carrying the image of its creator [3:10-11].
resurrection: We are a community who have been raised to
share Christ's victorious life [3:1]. Our lives are to be different;
centered on Jesus and the heavenly realm; setting our minds

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 and desires on the things above [3:2-3]. This requires disciplined
living.
expectation: We are a community whose new heavenly life is
hidden in God and from the world, but we live expecting the day
when its present reality will be fully revealed [3:3-4]. Our
expectation is to be active; we are to 'watch and pray' [4:2-6].
Our hope determines our character and lifestyle.

Revolution

What it meant to be the church in the 1st century CE was so dramatic that first
Christians were described as 'turning the world upside down' [Acts 17:6]. Their
understanding of being a heavenly eschatological community led to a dramatic
change in behaviour and lifestyle:-

'... they devoted themselves to the apostles teaching and fellowship, to

the breaking of bread and prayers ... many signs and wonders were
done ... all who believed were together and had all things in common;
and they sold their possessions and goods and distributed them to all,
as any had need. And day by day, attending the temple together, and
breaking bread in their homes, they partook of food with glad and
generous hearts, praising God and having favour with all the people'
[Acts 2:42-47].

Questions

1. In what areas you believe Christians are weak in their understanding of the
church?

2. How should our understanding of the biblical concept of church affect our lifestyle
both individually and corporately?

3. Having studied this session, what picture now comes to your mind when you hear
the word 'church'?

Open Reflection

How do most people in our society and Christian communities understand the word
church? What would be your main criticism of their understanding? How do you
think the word should be understood and what is its relevance to the world today?

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Reading & Resources

Stanley Hauerwas and W Williamson Resident Aliens pub Abingdon Press

1989
S Murray Church after Christendom pub Paternoster 2004
Robert Banks Paul's Idea of Community pub Hendrickson 1995
Dave Edwards Christianarchy pub Lion 1999
DA Carson [Ed] The Church in the Bible and the World pub Paternoster 1987
A Cole The Body of Christ pub Hodder 1964
O Cullmann Peter pub Westminster Press 1953
A Dulles Models of the Church pub Doubleday 1978
RN Flew Jesus and his Church pub Abingdon 1938
P Minear Images of the Church in the New Testament pub Westminster Press
2005
A McGrath Christian Theology pub Blackwell 1994
H Kung The Church pub Shreed & Ward 1967
J Moltmann The Church in the Power of the Spirit pub SCM 1977
L Newbigin The Household of God pub SCM 1957
JAT Robinson The Body SCM 1952
JL Segundo The Community called Church pub Orbis 1973
HA Snyder The Problem of Wineskins pub IVP 1977
HA Snyder The Community of the King pub IVP 1977
D Watson I Believe in the Church pub Hodder 1978

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