Theologically, ideas of God as Father (Matthew 23:9– “for you have one Father, who is in heaven,”), Jesus as brother (Romans 8:29, “firstborn among many brothers”), believers as children of God and as co-heirs with Christ (John 11:52– “and not for the nation only, but also to gather into one the children of God who are scattered abroad,”), are all important here–all pointing to the church as a spiritual family, which serves as the community for disciples of Jesus. To speak of our fellow Christians as “brothers and sisters” as is common in the New Testament, presupposes that we belong to the same family and household of God.

In an age of growing uncertainty, increasing angst, and divisive tribalism, a number of strategies (often politically focused) have been proposed to stem the rising tide of unbelief and the social havoc of our times.  But one important area of doctrine which speaks to these issues is often overlooked—ecclesiology, the doctrine of the church.  In the first of this series (Christ’s Spotless Bride) I addressed some of the reasons why the doctrine of the church is not of interest to many, and why I think reflection on the nature and mission of Christ’s church offers important, if overlooked, answers to many of our current woes.  In this and the next piece in this series I will consider a number of the images given us in the New Testament in order to stimulate thinking about how the church offers solutions to these contemporary problems, and then address some of the ways we ought to think about the church.  These images of the church in the New Testament, along with the attributes and marks of the church (which will be taken up later), help us to better understand the nature of the church and the comfort to be found in the new covenant community.

New Testament Images of the Church

There are a number of images used in the New Testament to describe Christ’s church.  Such images are but one way of approaching the doctrine of the church.[1]  To understand the value of these images, an analogy to the doctrine of God (theology proper) might help.  Scripture teaches us about God (who is incomprehensible in himself) not only by ascribing certain attributes to him (e.g., justice, knowledge, power) but also by identifying him as a certain kind of person or having a certain kind of role (e.g., king, shepherd, warrior).

But these attributes of God are analogical and anthropological and cannot be absolutized.  God is like but also unlike human kings, and being a king does not exhaust who God is.  Similarly, the church displays the images given us in certain respects, but none of them describes the church comprehensively.  Louis Berkhof speaks of “figurative designations of the Church, each of which stresses some particular aspect of the Church.”[2]  That is my approach here.  There are certainly a number of these images given us in the New Testament which are well worth consideration.

The Inauguration of the New Covenant Community

In Acts 2:41-47, Luke reports the following events as a consequence of the outpouring of the Holy Spirit at Pentecost.

So those who received his word were baptized, and there were added that day about three thousand souls.  And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.  And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common.  And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.  And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

These events were unique to that tumultuous period in redemptive history in which the age to come breaks in upon this present evil age, and the kingdom of God has come in the power of the Holy Spirit.  F. F. Bruce points out that “the conviction of sin that followed Peter’s preaching was no momentary panic, but filled the people with a lasting sense of awe.  God was at work among them; they were witnessing the dawn of the new age.  This impression was intensified by the wonders and signs performed through the apostles.”[3]

The apostolic church was composed of several thousand newly baptized believers, who devoted themselves to four particular activities spelled out in Acts 2:42: 1).  The apostles’ teaching, 2).  The fellowship, 3).  The breaking of bread, and 4).  “The prayers.”  These activities became the foundation of Christian worship and grounded the orientation of the Christian life in the apostolic age which commenced.  Word and sacrament are at the center.  Believers in this transitional period also practiced a sort of communal living, and witnessed the signs and wonders associated with the apostolic office.

Initially, public assembly and worship (the koinonia) took place in the temple precincts, but then moved into local dwellings for the fellowship meals, described by Luke as “the breaking of bread.”  Those who heard the word preached–the authoritative teaching of the apostles–were baptized and celebrated a fellowship meal with other believers.  The “fellowship meal” may be a carryover from a Jewish fellowship meal (the haburah), but given the connection made by Luke to “the fellowship” and “the prayers,” this likely points in the direction of the Lord’s Supper.  This connects the preaching of the word to the administration of the sacraments (the latter derive their efficacy from the preached word) from the earliest days of Christianity. 

Longenecker offers this summation: “what can be said here [in Acts 2] is that Luke shows, both in his emphasis on the early Christians’ meeting in the temple courts and on the favor accorded them by the people, that early Christianity is the fulfillment of all that is truly Jewish and that it is directed in its mission first to the Jewish world.”[4]  The future of Jew and Gentile in God’s redemptive purposes is explained in the subsequent ministry of Paul, especially in Romans 9-11 and Ephesians 2:11-22.

After Pentecost, the church is in many ways the fulfillment of Jesus’s words in John 14:12, “Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father.”  These greater works are already coming to pass with the conversion of three thousand souls and the first assemblies of the Christian church to worship the risen and ascended Christ.

The People of God

This image is not merely a generic use of “people” (as in, there are many people in the world), but a kind of social-political use: a community bound together through a shared identity as believers in Jesus, a common faith (as Christ revealed the gospel to the first apostles), and an allegiance to Christ as prophet, priest, and king.  As used in the New Testament, the “people of God” is a specific reference to those particular people whom God elects, calls, justifies, sanctifies, and then incorporates into the “people of God” (Romans 8:28-39).  1 Peter 2:9-10, also comes to mind in this regard.

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