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CHURCH GROWTH, BIBLICAL PARADIGMS

One way the Church is described in the New Testament is through the use of seven pictures or symbolic images. Each of these pictures tends to emphasize certain eternal truths about the nature, purpose and function of the Church. These pictures were not haphazardly included by human authors as purely idiomatic expressions of the culture of that day. Rather, they are divinely inspired and included to represent important issues. Each image speaks to a different way life is found in the Church. Each image portrays the Church from a different perspective. Each image implies certain principles of church growth.

PICTURE

CENTRAL TRUTH

Body

Unity

Building

Indwelling

Bride

Intimacy

Flock

Provision

Garden (Vine)

Union

Family

Identity

Priesthood

Service

1. The Body of Christ. The picture of the body is one of the most often used analogies of the Church. The Bible presents Christ as the head, and the body is the Church. The members of His body are to grow up in all aspects "into Him who is the head" (Ephes. 4:15). In the husband-wife relationship, "Christ is head of the church; and He is the Savior of the body" (Ephes. 5:23). Christ is to be placed first in all things because "He is the head of the body, the church" (Col. 1:18). Paul's sufferings for the Colossian Christians was done on behalf of Christ's body, "which is the church" (Col. 1:24). Christ is also the source and supplier of all growth to the body (Col. 2:19). Christians are a part of the body and part of one another (Romans 12:5; 1 Cor. 12:12-31).

Biologically, a body comes into existence when the seed or sperm joins an egg and forms a cell. In that embryonic cell are the components that will fashion the body as it is fully developed. The sex, hair color and thousands of other features are inherent in that first cell. The body grows by the division of cells, and when two cells emerge, it is impossible to determine which was the original. When a local church is formed, believers are joined together into one unified body that should function in harmony. The Bible uses the analogy of a body for the Church to reveal the inherent life with a church and its intended unity.

Robert Saucy gives six aspects or principles of how the head (Christ) relates to the body (Church): (1) unity, (2) diversity, (3) mutuality, (4) sovereign leadership, (5) the source of life, and (6) the sustenance of life.

Every church and every Christian should give Christ first place in everything! The reason for His priority is: (1) He produced all things for Himself (Col. 1:16); (2) He preceded all things (Col. 1:17); (3) He preserves all things (Col. 1:17); and (4) He purposes to be first in all things (Col. 1:18).

As the head controls our lives, so Christ must be given preeminence. The head always gives direction to the body, so Christians must be willing to receive His orders. Both quantitative and qualitative growth in the Church comes from obedience to the head, Jesus Christ.

The church in Corinth did not follow Christ. Christians were no longer a body united, but members divided! But if each member of His body, beginning with pastors, would acknowledge the lordship of Christ and depend upon His presence, the resulting unity would produce growth. Robert Saucy explains the results of unity:

The apostle (Paul) begins his discussion of gifts with the Corinthian church by placing all of the pneumatic gifts under one Lord and Spirit (1 Cor. 12:3-5). Therefore, there must be no schism in the body (1 Cor. 12:25 ff.) caused by a disorderly display of gifts (1 Cor. 14:33). All of the gifted members are under the same Head and are part of the same body, and such members in a normal body do not oppose each other, thus tearing the body apart.

If a body is healthy, all of its parts will function properly. Disease and sickness often strike the areas of greatest weakness, and when that happens, the entire body is disabled (1 Cor. 12:26). Disease could be overt or covert sin by the members or by the body acting as a whole. Just as disease comes from without the body, so there are problems that weaken or destroy the body from sociological or internal problems.

In his references to Col. 2:19 and Ephes. 4:15-16, Saucy remarks: "The body grows through the supply of energy distributed to each part through the Head. As each member, receiving his gift of grace contributes to the whole, the body grows." Gary Inrig notes:

The truth is that the Body of Christ is designed to teach us that we need one another and that we must care for one another. To the world we must show ourselves one in Christ, united in love and a shared life. Such a unity is not uniformity or conformity. It is rather a Spirit-given sense of our mutual needs and the recognition that our diversity is both God-given and essential to maturity and health. `Unity, diversity, interdependence.' This is not to be just the motto of the local congregation, but its experience under God.

When the Word of God uses the term "the body of Christ," it is important to note whether it means a figure of speech or the term is used literally. First, if the Church is literally the body of Christ, it makes the local assembly equal to Christ. This raises the question of Roman Catholicism beliefs, for the Roman church makes their church equal with Christ Himself.

Saucy notes, "The heart of the Roman Catholic doctrine of salutary and authoritative church rest on the literal interpretation which defines the church or the body of Christ Himself." The figurative view implies the local church is only similar to Christ's body and has no organic connection.

A third view might be suggested. Just as Christ indwells the believer, so He indwells His Church. And just as the life of the Church depends upon the indwelling Christ, so the Church is an organism (in addition to being an organization) because Christ indwells His Church. This might be titled a mystical indwelling, not in the sense of a sixth-sense mysticism, but rather a biblical mysticism that is based on objective revelation—the Word of God.

In the mystical sense, each church is a Body of Christ because Christ dwells in His Church. No church is spoken of as a finger or eye, nor do we speak of a church as part of the body of Christ (members of the body are always individuals, not churches). Nor is there any reference in Scripture that one body (a denomination) is made up of many churches. The Bible implies that the body is Christ, and that a body is a church.

In summarizing the Church as the body of Christ, Earl Radmacher brings the purpose of the body into clear perspective.

It is clear that the source of all—both unity and nourishment—is Christ Himself. The channels of the communication, however, are the different members of the body of Christ, in their relation one to another.

2. The Temple of God. The expressions "temple of God" and "building of God" are word pictures that present the Church as a place for the dwelling of God. Our bodies are also referred to as buildings and houses (2 Cor. 5:1) in which God dwells (1 Cor. 3:16).

Today, God's building is the Church, which is also pictured as a growing edifice (Ephes. 2:21). The illustration of the Church as a growing building is similar to the analogy of the growing body, which is "built up" with spiritual gifts (1 Cor. 14:12; Ephes. 4:12, 16). Some have seen spiritual gifts as mortar that joins the "living stones" (1 Peter 2:5) together in the building. These bricks or living stones are carefully "joined together" by the Holy Spirit (Ephes. 2:21).

The building exalts Christ as His indwelling presence is seen in the individual believer and through the corporate building (the Church). Paul warned the Corinthians that their individual bodies are the temples of God (1 Cor. 6:19-20). Homer Kent writes:

Each convert, whether he be Jew or Gentile, adds to the growth of the structure, and this structure is no less a holy temple for God dwells within it. If the Jewish temple at Jerusalem suggested Paul's figure, it is important to note that he chose the word that denoted the sanctuary proper, rather than one that described the outer courts and buildings. It was this inner sanctuary which was regarded as God's dwelling place.

A building is constructed to house a tenant, and the analogy of the building is to present the truth that it is to house the Lord! Lewis Chafer writes, "Israel had a building in which God was pleased to dwell. The Church is a building in which God is pleased to dwell."

A building contains three sections: first the foundation, second the cornerstone, and third the building blocks or stones. Every building begins with the foundation. The foundation must be Jesus Christ alone (1 Cor. 3:11). Paul had determined that he would preach "Jesus Christ and Him crucified" (1 Cor. 2:2), who is the foundation.

Another important biblical issue concerning the building is the role of human builders and how they built. In Ephes. 2:20, Paul indicates that the apostles and prophets were builders of the Church. This text refers to the apostles and prophets as laying the original foundation for the Church, but how did they do it?

The apostles and prophets did establish many local churches, but is this what is meant? Their church-planting activity was probably an application of Ephes. 2:20, but more was meant. They were the human instruments that established the Church in general. Paul was the church planter at Corinth "as a wise master builder I have laid the foundation" (1 Cor. 3:10). Saucy explains that "the apostle has laid the foundation by teaching the doctrines of Christ and bringing men into a relationship with him who is the only foundation that is laid. The church is not built upon a man or creed but upon the person of the living Christ." But there is a greater sense of being the foundation of the Church.

The apostles and prophets were the foundation in the sense that they established the faith in the basic tenets of Christian doctrine, not on their own, of course. They received revelatory truth, (1) directly from Christ, (2) by the Holy Spirit (John 14:26), (3) they were the human instruments of inspiration (2 Peter 1:21) and (4) were the leaders of the Church, where doctrine and policy were received and recognized.

In addition to the apostles who laid the original foundation, many contemporary builders are needed. In 1 Cor. 3:10-15, Paul indicates that many builders are involved: "But let each one take heed how he builds on it....Now if anyone builds on this foundation"; and the phrase "each [everyone's] one's work" is repeated four times. Everyone who is a "living stone" in the building can also be a builder of the building.

Paul urged the Corinthians to build a permanent church and to do it right. After the foundation is firmly settled, the rows of bricks or stones are then laid. The foundation determines the rest of the building. The Lord Jesus is also the cornerstone. R. C. H. Lenski affirms the importance of this stone, which is:

...set at the corner of a wall so that its outer angle becomes important. This importance is ideal; we may say symbolic: the angle of the cornerstone governs all the lines and all the other angles of the building. This one stone is thus laid with special, sometimes with elaborate ceremonies. It supports the building no more than does any other stone. Its entire significance is to be found in its one outer angle. Its size is immaterial and certainly need not be immense. It is thus also placed at the most important corner, in or on the top tier of the foundation, so as to be seen by all.

As the entire building is determined by the cornerstone, so the building is set by Christ the stone. "This is the `stone which was rejected by you builders, which has become the chief cornerstone'" (Acts 4:11).

The building material for the local church referred to by Paul in 1 Cor. 3:12 includes gold, silver, precious stones or wood, hay and stubble. This material is none other than believers. If believers properly allow the cornerstone to set the course for their lifestyles, the results are quality. In 1 Cor. 3:9, Paul refers to a building of God. James Boyer explains:

Certainly the context makes the primary application to people. They (the materials) represent persons being built into the church. This is not to be understood, however, as a mere adding of another brick to the wall by getting another convert to Christ. Remember, these people are "living stones." They themselves grow, so that the temple grows and is edified as its people grow. Thus, the minister's work is twofold: He builds (1) by getting new people into the building, and (2) by getting those in the building to increase in stature and maturity.

The people are the work (1 Cor. 9:1), and the building of God has no value unless it centers on people. Because believers are the building, it is not biblical to use people to build a church, but rather to use the church to build believers. When the main concern of the building is quality people, it will bring glory to God. Gene Getz summarizes:

"Be careful how you build!" warned Paul. A church can be weak or immature—constructed of wood, hay, and stubble. Or it can be strong and mature—composed of gold, silver and precious stones (1 Cor. 3:10-15). If it is immature, it reflects impatience, jealousy, strife, divisions, pride, arrogance, and unbecoming behavior. If it is mature, it reflects a growing love, a unity of faith, and a steadfast hope.

3. The Bride of Christ. The Church is also described as the bride of Christ. "Come, I will show you the bride, the Lamb's wife" (Rev. 21:9). "For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ" (2 Cor. 11:2). The picture of a bride is also used to describe the Church in Ephes. 5:23-32. Radmacher describes those who make up the bride of Christ as "the church, the bride of Christ, includes all those who have put their faith in Christ in this age of grace which had its beginning at Pentecost and will continue until the Bridegroom comes to receive His bride unto himself to consummate the marriage."

It is said, "We are unable to love someone else until we first realize that someone loves us." Paul illustrates the love of Christ for His Church by using an illustration of a husband's love for a wife. Christ loves His Church first and far more than anything known in human relationships.

The major teaching of the picture of the bride and groom is its demonstration of Christ's limitless love. When Christians fail to live by His standards, it is concluded that they do not love Him. The root problem is that they fail to realize how much He loves them. Scripture is clear: Christ loves Christians in spite of themselves, and not because of what they do, or how they show their love to Him. Because Christ is God, He is love (John 3:16).

For Christians to believe and accept His love requires faith. Accordingly, Christ loves them and in the process cleanses and perfects them. As Paul prayed for the Ephesian church, so Christians should pray for others that they "may be able to comprehend with all the saints what is the width and length and depth and height—to know the love of Christ which passes knowledge" (Ephes. 3:18-19).

The apostle John reinforces this principle: "We love Him because He first loved us" (1 John 4:19). People usually respond to those who refuse to stop loving them. The issue, however, is the kind of love people will show to Him. Christ the Lord desires subjection to Him in every area. Because the Church is totally dependent upon Him for life and purpose, every believer should be totally dependent upon Him for the same reasons. Saucy reinforces this: "The life of the church in each member is to be arranged under the headship of Christ. Their authority and leadership are found in Him. His thoughts and attitudes must be theirs."

Just as human marriage involves intimacy, so the heavenly picture reflects an intimate relationship between Christ and His Church. Paul notes, "We are members of His body, of His flesh and of His bones" (Ephes. 5:30).

4. The Flock of God. The flock of God is one of the most practical illustrations of Christ and the Church. Paul told the Ephesian church elders, "Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood" (Acts 20:28). Peter also used this picture when he instructed the elders, "Shepherd the flock of God which is among you, serving as overseers, not by constraint but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock" (1 Peter 5:2, 3).

Jesus used the flock and the shepherd to illustrate the relationship between Himself and His followers. He observed, "And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd" (John 10:16). Saucy notes:

It is important to note the distinction between "fold" and "flock" which is blurred in the Authorized Version. "Fold" denotes an outward organization and refers to Israel, some of whom were Christ's sheep but some who were not because they did not believe. "Flock" speaks of the inner unity of the sheep, "created in and by Jesus."

Christ is "the Chief Shepherd" who will reward His faithful undershepherds when He appears (1 Peter 5:4). The human undershepherds of the flock are the pastors. Christ told Peter, "Tend My sheep" (John 21:16). The church or sheep belong to Christ. Pastors work for Him and in the place of Him, and will someday answer to Him concerning the sheep given to their care (Hebrews 13:17).

The illustration of people as sheep may not be flattering, but it is true. The Word of God consistently refers to the Church as a flock of sheep who need food, protection and direction. Radmacher notes, "Long lists of specific items could doubtless be listed at this point, but it seems that they could all be summarized under provision, particularly the provision of spiritual food."

Before feeding or providing for the flock, the undershepherd must find lost sheep. This is the role of evangelism or church growth. According to Donald A. McGavran:

God wants countable lost persons found. The shepherd with ninety-nine lost sheep who finds one and stays at home feeding or caring for it should not expect commendation. God will not be pleased by the excuse that His servant is doing something "more spiritual" than searching for strayed sheep. Nothing is more spiritual than the actual reconciliation of the lost to God.

The Great Commission is fulfilled by finding sheep (making disciples), folding sheep (baptizing) and feeding sheep (teaching). Finding results in bringing the lost one into the flock. No one can deny that when lost sheep are added to the flock, church growth occurs (Luke 15:1-7). Folding is following the biblical example of the Church in Acts by adding to the Body. "Those who gladly received his word were baptized; and that day about three thousand souls were added to them" (Acts 2:41). Feeding results in qualitative teaching of the sheep. Paul reminded the Ephesian elders, "For I have not shunned to declare to you the whole counsel of God" (Acts 20:27). Paul urged them to protect the flock as he had done to them. "Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears" (Acts 20:31).

Finally, Paul commended his sheep "to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified" (Acts 20:32). The undershepherd must know where to find the food, regularly supply it for his flock, or lead them to where it is located, causing his sheep to grow.

The shepherd's role of protection and discipline is also important. The rod and the staff were used by the shepherd to protect his flock (Psalm 23:4). Saucy writes:

The staff was a long, crooked stick used for pulling back straying sheep, while the rod was a stout piece of wood about three feet long with a lump on the end; it was used as a weapon against wild beasts and robbers. It was also the practice of some shepherds to lay down across the opening of the fold during the night so that their bodies became literally the protecting door.

The shepherd is no longer armed with the staff or the rod but with the faithful Word, which "is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tim. 3:16). The Church must have undershepherds who tend the sheep. Peter writes, "For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls" (1 Peter 2:25).Isaiah also says, "All we like sheep have gone astray; we have turned, every one, to his own way" (Isaiah 53:6).

For the sheep to know the shepherd's provision and protection, yet not follow, is to disobey Scripture. The illustration of the sheep and the shepherd tells us that every Christian should be involved in a church and follow the undershepherd. Saucy notes:

Essentially, the sheep can provide nothing for itself and can only prosper as it follows the direction of the shepherd. Its only obligation is to submit to his leading and authority. Thus the church is directed as the flock of God to submit to His authority and that of the chief Shepherd. Because this direction is communicated through the Word and the ministry of the undershepherds which God has placed in the church, members are exhorted to "obey them that have the rule over [literally, lead] you, and submit yourselves" (Hebrews 13:17, KJV). As even the leaders of the church are sheep, they also are obligated to submit ultimately to the chief Shepherd.

5. The Garden of God. The garden of God is a collective phrase of several organic illustrations found in the New Testament, including vine (John 15:1-8), planting (1 Cor. 3:6-8) and husbandry (1 Cor. 3:9, KJV). A. R. Tippett notes, "The teaching of Jesus was charged with expectation of growth." He classifies the teachings into various types of imagery and refers to fields "white already to harvest" (John 4:35, KJV) and the mustard seed parable (Matthew 13:31, 32), as well as other examples.

A garden is a cultivated plot of ground where weeds and rocks are removed, seed is sown and crops are harvested. In 1 Cor. 3:6-9, the Church is described as a cultivated field. In John 15, the Christians are pictured as branches, and Christ is portrayed as the life-giving vine.

The church at Corinth had a schism in its leadership. To answer this problem, Paul taught that ministers are servants, co-laborers and fellow workers with God. According to Paul, each laborer had a special ministry, but God was the one giving life (1 Cor. 3:6). When two or more "farmers" or pastors are working a garden, one planting and the other watering, they should be viewed as a team, although each will be rewarded individually. "Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor" (1 Cor. 3:8). All farmers are working together for one purpose—the harvest.

The Scriptures teach the Christian's dependence upon Christ, who is the only source of life and growth, and this is pictured by the vine and the branches portrayed in John 15. Two central issues need to be considered. One is the cause of growth, and the other is the product or fruit of growth.

Jesus commanded Christians to abide in Him because it is impossible for them to produce fruit apart from Him. "Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me" (John 15:4). C. I. Scofield explains "abiding," noting:

To abide in Christ is, on the one hand, to have no known sin unjudged and unconfessed, no interest into which He is not brought, no life which He cannot share. On the other hand, the abiding one takes all burdens to Him, and draws all wisdom, life and strength from Him. It is not unceasing consciousness of these things, and of Him, but that nothing is allowed in the life which separates from Him.

To abide in Christ is to act on His indwelling presence, experiencing a vital faith walk with Jesus day by day, and to faithfully obey the Word of God. When the Christian is not abiding in Christ, the resulting productivity of the vine's potential is reduced from what it could be.

The best way to know whether a person is abiding in Christ is to obey His words (John 15:7). Christ further explains that abiding in His love is keeping His commandments (John 15:10). In order to produce fruit, a healthy church must demonstrate love one to another, which is another result of abiding in Him (John 15:12).

Although both the vine (Christ) and branches (Christians) make up the Church and are intimately related, the fruit-producing power flows only one way, from the vine to the branches. Chafer summarizes the results as "pruning (John 15:2), prayer effectual (John 15:7), joy celestial (John 15:11), and fruit perpetual (John 15:16)."

The purpose of the garden of God is to bear fruit. Christ reminded His disciples, "You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain" (John 15:16). The central purpose of every Christian's life is to produce fruit because a fruitless branch denies the purpose of its existence.

What is the fruit? First, it is winning souls. Christians should be active in evangelism. But there is a second meaning; this fruit (singular) is best described by the fruit (plural) that the Holy Spirit produces (Galatians 5:22-23). Basically, it is the life of Christ flowing through the branches, producing the nine qualities (fruit of the Spirit) cited by Paul. This union is life. It is "Christ in you, the hope of glory" (Col. 1:27). The Christian character bearing fruit in and through the branches causes others to be drawn to the Savior. Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (fruit of the Spirit) will attract others to Christ and then produce fruit by winning souls.

After referring to His Father as the vinedresser, Christ explained that the Father prunes the branches that they may bear more fruit (John 15:2). The word "prune" means "cleanse," signifying a purging process of anything that may reduce or prevent additional fruit. Every fruit-bearing Christian can expand his or her field of effectiveness and become more fruitful. Saucy comments:

Again the pertinency of this particular metaphor is seen in the fact than no tree requires such extensive pruning as that of the vine, and yet it is the characteristic of the vine, that even though it is severely cut back, it does not die but grows again.

Donald Grey Barnhouse cites an amazing example of this lasting potential fruitfulness:

In Hampton Court near London, there is a grapevine under glass; it is about 1,000 years old and has but one root which is at least two feet thick. Some of the branches are 200 feet long. Because of skillful cutting and pruning, the vine produces several tons of grapes each year. Even though some of the smaller branches are 200 feet from the main stem, they bear much fruit because they are joined to the vine and allow the life of the vine to flow through them.

Pruning, cleansing or disciplining in a believer's life is loving discipline from the Father (Proverbs 3:11, 12) and ultimately leads to additional fruit bearing. "For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful for the present, but grievous; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it" (Hebrews 12:10-11).

The Father (the vinedresser) does the pruning. Hollis Green urges churchmen to think of the Church as a living organism similar to a tree or a vine. Although pruning primarily refers to the life of Christians, Green applies the principle of pruning to policies, programs and organizational structures of the Church that may be diseased or not as productive as they should be. Green explains:

Fruit bearing always takes place on new growth. It is this aspect of administration that should be the primary concern of churchmen. The fruit bearing apparatus must be kept in operation. New growth in the fruit bearing area also produces foliage. Foliage has a direct relationship to the food supply and the healing of wounds caused by pruning. In horticulture it is suggested that the pruning should take place as close to the main branch as possible so the growth tissues surrounding the wound may form new tissues to heal the wound. Since food moves down through the stems and comes from leaves above the wound, the wound must be in position near this food supply if healing is to occur. The implication here is one of distance. Pruning must be done close to the foliage and food-moving mechanism if the plant is to survive.

Arbitrary and indiscriminate pruning at a distance from the main branch leaves a stump because the healing of the wound cannot occur. When church leaders prune or tamper with the fruit bearing mechanism of the church, it must be done with due caution and careful planning. The ultimate objective of repairing the wound and nurturing the whole body into a productive unity must be considered.

Where churchmen do not have the courage to prune, disease gnaws at the fruit bearing areas, and the process of strangulation cuts off the flow of life to the superstructure. Without the courage to prune, it is only a matter of time until fruit bearing stops and the slow but sure process of death destroys the foliage, the superstructure and even the roots. The tree may stand but it is dead. There is no shade for the weary traveler and no fruit for the hungry. The structure is there, the organization is there, but the life is gone. This is the sad plight of many churches.

6. The Family of God. This picture of the Church incorporates several phrases or terms that depict it as saints, sanctified ones, elect, members of Christ, believers, disciples, Christians, and the term that closely reflects the family, brethren and children. To the Ephesian Christians, Paul emphasized that both Jews and Gentiles became a part of God's family "household," (Ephes. 2:19). In fact, Christians experience an entirely new family relationship different from anything previously experienced.

For He Himself is our peace, who has made both one, and has broken down the middle wall of division between us, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity (Ephes. 2:14-16).

John describes believers as children, "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name" (John 1:12). Because of this family relationship, Paul said, "God has sent forth the Spirit of His Son into your hearts, crying out, `Abba, Father!'" (Galatians 4:6). W. E. Vine states that according to the Gemara (a rabbinical commentary):

Slaves were forbidden to address the head of the family by this title. "Abba" is the word framed by the lips of infants, and betokens unreasoning trust; "father" expresses an intelligent apprehension of the relationship. The two together express the love and intelligent confidence of the child.

As a result of believing in Jesus Christ, Jews and Gentiles entered the family of God. People who had no relationship to each other were now members of a household, the Church. They were brothers and sisters, loving, helping, encouraging, teaching and sharing with one another. Just as the human family demands order and direction, unity and oneness, so the Church has the same demands. Every believer, once he or she becomes a part of the household of God, has full family privileges.

Paul indicated that a man must manage his family as a qualification for New Testament church leadership (1 Tim. 3:4-5, 12). Paul's main intent is not programs or concern for the building itself, but giving leadership to the family so each person would grow and fulfill God's plan for his or her life.

7. The Priesthood. In the Old Testament, a man was set aside to the office of priesthood. In the New Testament, all believers are priests, and they need no one to mediate to God for them. All believers have access to Christ who mediates for them (1 Tim. 2:5). Peter notes that Christians are "a royal priesthood" (1 Peter 2:9).

In the Old Testament, only the high priest could stand in the holy of holies. The word for priest was cohen, which means to stand. The thick veil that separated people from God was broken down by Christ so the believers could enter the "Holiest" through Christ (Hebrews 10:19-21).

The priests performed three functions: (1) sacrifice, (2) witness and (3) intercession. The New Testament believer carries out these three functions.

First, believers do not sacrifice animals on an altar because Christ has ended the ritualistic sacrifice, but believers sacrifice themselves as a "living sacrifice" (Romans 12:1) by their holy lives and service. Paul implied this when he said he was "poured out as a drink offering" (Phil. 2:17). The Christian is then obliged to "continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name" (Hebrews 13:15).

Second, the Old Testament priest was called the "messenger of the Lord" because the people were told to hear the law of God from him (Malachi 2:7; Deut. 33:10). When Christians share the gospel, they are carrying out this role of the priest.

The third function of the priest was intercession. Granted, Christ is the intercessor for the Church, but believers are also to intercede, based on (1) the example of Christians interceding in the New Testament, (2) the exhortation to Christians to pray and (3) the nature of the Church as a channel between God and the lost.

Remember, the emphasis is not on individual priests, but each Christian is a member of a priesthood having position and authority. This privilege comes because Christians are in Jesus Christ, members of His Body, and "bone of His bone."

The implications of understanding the pictures and metaphors of the Church are important. In each case, the Church is illustrated as a living organism. Even in the example of the building, the church is composed of "living stones."

These biblical pictures remind us that the Church is not a building occasionally inhabited by people. Rather, the Church is a gathering of believers who have the living Christ indwelling them individually and corporately.

These pictures do not view the Church as a place of business and action.These illustrations reveal that the Church has life in relationship to its Lord (organism) and the outgrowth of that life is seen in its practices (organization).

Evangelism and Church Growth.

1. Hebrews 8:7-13; 9:15

2. Matthew 28:18-20

3. Ephesians 4:14-16

4. II Corinthians 5:18

5. 1 Peter 2:21

6. John 13:34

7. Romans 12:10

8. Ephesians 4:32

9. 1 Thessalonians 5:11

10. 2 Corinthians 1:4

11. 1 Peter 4:9

12. Ephesians 4:3-6

13. 1 Corinthians 1:10

14. Hebrews 10:25

15. 1 Corinthians 12:25-26

16. Philippians 2:3

17. Romans 15:14

18. 1 Corinthians 12:7

19. Colossians 3:6

20. Ephesians 4:13

21. James 4:11

22. Romans 14:13

23. Ephesians 5:3-4

24. 2 Corinthians 9:5

25. Ephesians 5:18

26. James 5:16