Lesson 28 June 22, 2003

c. Metaphorical usage: (figure of speech)

1) This is the highest usage of the word - spiritual unity e.g. being in union with Christ.

2) Scripture: Acts 9:31; 1 Cor 15:9; Gal 1:13; Phil 3:6

3) The metaphorical usage stands in contrast to the non-technical usage which demands a physical assembly and the technical usage which demands physical and spiritual unity.

4) Under the metaphorical usage the only requirement is the spiritual qualification, therefore the term is identifying the individual believers.

5) The metaphorical usage is also referred to theologically as spiritual, ideal, universal or invisible assembly.

6) Controversial passage - Mt 16:18.

a) It is a personal building project - I will build - 'my' is emphatic.

- it’s a building project not a rebuilding or restoration project

b) His church 'ekklesia' is characterized by the fact - He gave it.

c) Its a future project - Future Indicative of 'oikodomew' "I will build."

d) Therefore this is an ekklesia not in existence at the time of speaking.

e) It is a permanent project - the gates of hell will not prevail against it.

7) Heb. 12:23 refers to a spiritual entity which has never had a physical assembly on earth.

- A spiritual reality in Christ, Church of the firstborn (priority , rank, dignity)

8) 1 Cor. 12:28 indicates Paul was a member of it, the prophets and apostles are in it, the Corinthian believers are in it and the Holy Spirit entered us into its. (1 Cor. 12:13) Therefore the unity referred to then is a spiritual one, being IN Christ.

9) Col. 1:18-24

a) Christ is the head of this unified organism.

b) Membership is based on the baptism of the Holy Spirit - 1 Cor 12:13, 27;

c) It includes all believers of the present dispensation, from the day of Pentecost to the Rapture.

III. Note some usages of ekklesia that are not found in the Bible.

A. Never is used of a physical structure.

B. Never is used of a state Church.

1. Common in most European countries; Wherever the reformers went they established these state churches and persecuted the church that stood for religious liberty.

2. Any reference to Church government applies to local bodies only never to an outside governing body or hierarchy.

C. Never is used of denominations.

D. Never is used to refer to the kingdom of Heaven or of God.

1. This concept was espoused by Augustine. (354-430 AD)

- his view was that the kingdom was a present reality and identified it with the church.

2. The view of Romanism equates the visible organization with the kingdom of God.

3. It is untenable to equate the kingdom with the Church, for these reasons:

a. The term ekklesia is NEVER equated with the Kingdom.

b. Their basic etymological and conotational meanings are different.

c. As King, Jesus Christ is the King of the Jews, is never referred to in Scripture as King of the Church. He is head of the Church, His body, Col 1:18-24.

When He returns at the 2nd advent to establish His kingdom rule it is as "King of Kings and Lord of Lords". Rev 19:16

d. The appearance of the 2 terms in the New Testament.

1) Through the Gospels the emphasis is basileia then in Acts the thrust changes to ekklesia. The exception is Mt. 16:18, 18:17.

2) In Rev chapters 6-19 the Church is not mentioned because this refers to the tribulation period.

e. The entities will be distinct for all eternity.

1) The ekklesia is never merged into the basileia . Heb 12:23; Rev 21:9.

2) Church age saints are not subjects of the kingdom but rule with Christ Rev 20:6; Mt 19:28; 1 Cor 6:2; 2 Tim 2:12.

3) Church age saints are the ruling aristocracy of the administration staff during Christ's kingdom rule in the millennium.

4) Presently the Church relationship is to have the custody of the keys of heaven which connotes authority to give the message that if believed gains one entrance into heaven, the Gospel, for the unbeliever and to communicate doctrine to the believer so that they are able to grow in grace and knowledge of Jesus Christ.

E. The Church is never designated as Israel.

1. The unique introduction of the Church by Christ distinguished the Church.

- I will build my Church, my ekklesia; distinguished from a Jewish ekklesia, or a Greek ekklesia etc.

2. There is a change of emphasis from the offering of the kingdom to Israel in the Gospels to a new program as can be observed through several parables of Jesus which teach the postponement of God's working through Israel. Mark 13:34-37; Lk 12:36-40. Lk. 19:11-27; 21:29-33

a. John and Jesus came preaching the kingdom of God as at hand, its near - Mt 3:2; 4:17; Mk 1:14,15; Lk 4:43.

b. Both were proclaiming the gospel of the kingdom which had 2 aspects; a soteriological as well as a prophetic aspect.

- soteriological John pointed to Jesus as the Lamb who takes away the sin of the world.

- the prophetic aspect is that from the message of the prophets the people expected a rule and reign by their Messiah.

c. Jews as a race and nation stayed distinct even after Pentecost - Act 4:8-10; 5:21,31,35; 21:28; Romans 10:1.

d. Israel's miraculous preservation as a distinct people after 2000 years of dispersion and its recent reestablishment as a nation (1948) demonstrates that Israel and its Covenant promises have not been absorbed into the Church. Rom 9-11; Ezk 34-37 (chapters) 36:24-25

e. Jewish and Gentile believers are distinguished throughout the New Testament even though we're all "one" in Christ Jesus Gal 3:28; Eph 2:11-18.

f. Conclusion is that the ekklesia, the church, is not a continuation of Israel but as God's distinct new divine purpose for this age.