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Chapter 22 - Manifestation of the Eternal Church |
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The New Testament church was originated on earth in first-century Jerusalem with eternal function and form. In support of its function to facilitate shared life fellowship between God and man, it was provided with the form of a spiritual body.
Temple and House God ensured the initial manifestation of the spiritual body of the New Testament church on earth in a large group setting in the precincts of the ancient Jewish temple and small group community from house to house (Acts 2:46). While each manifestation had a distinct purpose, only small group community was effective for fulfilling the church mission beyond Jerusalem. The large group gatherings of the early church in the temple were not a precursor to the large group service of the modern church. Instead, they were an event unique to the first century, designed to prepare the newly established ecclesia for its mission on earth. The large group gatherings of the early church provided the perfect venue for the apostles to teach the fundamentals of the faith to thousands of new believers. Once prepared, however, the body of the early church was not to remain static. Instead, it was to serve dynamically as a witness of the indwelling life (zoe) of God “…in all Judea and Samaria, and even to the remotest part of the earth” (Acts 1:8). Therefore, as clarified by the New Testament and church history, the most effective manifestation for the mission was small group community. The original language of the New Testament supports small group community as the primary manifestation of the ecclesia on earth. Gathering in the “temple” did not mean assembling in the temple sanctuary proper but within the temple’s precincts. The predominant Greek word translated as “temple” in the Book of Acts is hieron. It is used 71 times in the New Testament (Gospels 45x; Acts 25x; Epistles 1x). In relation to the gatherings of the early church, hieron is used 13 times in Acts 2-5 alone (2:46; 3:1, 3:2 (2x), 3:3, 3:8, 3:10; 4:1; 5:20, 21, 24, 25; 42). Generally speaking, hieron does not refer to the temple sanctuary proper but to the entire area of the temple, including all of its precincts. In contrast, the Greek word naos is used 47 times in the New Testament, only three of which are found in the Book of Acts (7:48; 17:24; 19:24). Unlike hieron, it is used often in reference to the temple sanctuary proper (Gospels 19x; Acts 3x; Epistles 9x; Revelation 16x). However, naos is not used in the Book of Acts concerning the gatherings of the church (7:48; 17:24; 19:24). Thus, the original language of the New Testament is not indicative of the gathering of the early church in Jerusalem in the temple sanctuary proper but in its outer precincts. During the early first century, the outer precincts of the Jewish temple included the ruins of the ancient temple of Solomon. The historian Josephus informs that Solomon’s Portico or Porch was the remaining portion of the original temple of Solomon.[1] It was located on the east side of the outer court of the New Testament Temple of Herod. The New Testament reveals that much took place in the outer precincts of the first-century Jewish temple. For example, Jesus’ removal of the money changers (Matthew 21:12-13; Mark 11:15-17; Luke 19:45-46; John 2:14-16); His healing of the lame and blind (Matthew 21:14); teaching (Mark 11:11; 12:35-40; 14:49; Luke 2:46; 19:47; 20:1; 21:37-38; John 7:14; 8:2); prayer (Luke 2:37); and praising God (Luke 24:53). In addition, Jesus walked in the precincts of the temple (John 10:23). According to the book of Acts, the early church gathered in the ruins of the ancient temple of Solomon to hear the teaching of the apostles. It was the part of the ancient Jewish temple known as “Solomon’s Porch” (Acts 3:11, 5:12; cf. John 10:23). By the first century, it is thought to have still been an immense structure. However, once made of cedar, it is doubtful that the walls had lasted the test of time. As a consequence, there was a considerable amount of space in and around the ancient ruins. It presented a large open-air venue that was able to accommodate a significant overflow of people. Solomon’s Portico would also have been relatively undisturbed by regular temple traffic. In all probability, it was the only place in ancient Jerusalem suitable to accommodate a large group numbering in the thousands (cf. Acts 2:41; 47b; 4:4; 5:14; 6:7). |
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Assembled in Solomon’s Portico, the large group gathering of the early church consisted of Jewish apostles who had been personally prepared by the incarnate Christ and a rapidly expanding body of Jewish brothers and sisters. Many of the gathered brothers and sisters were likely well-versed in the tenets of the Jewish faith. However, they had little or no knowledge of church doctrine and practice. The New Testament did not yet exist and, therefore, could not be used as a guide. Therefore, the early, eternal church gathered daily in a large group in Solomon’s Portico and devoted “themselves to the apostles’ teaching” (Acts 2:42a). The large group gatherings permitted the twelve apostles to teach the essentials of the faith to thousands of new believers.
As time would permit, the young ecclesia flowed into and out of the large group gatherings in Solomon’s Porch each day to hear the apostles’ teaching. Through it, they were privileged to learn about their faith. When the apostles had completed their teaching in Solomon’s Portico for the day, the early New Testament church would regularly assemble in small group community from house to house throughout the city of Jerusalem. Gathered in small group community under the immediate headship of Christ, their primary activity was the celebration of the Lord’s Supper (Agape Meal or Love Feast) as a full meal. While celebrating and eating together with Christ, the new believers had the glorious opportunity to discuss and practice the apostle’s teaching from earlier in the day. Thus, small group community from house to house allowed the early church to move beyond simply learning and experience living their new faith. “Day by day continuing with one mind in the temple [precincts] (Solomon’s Portico), and breaking bread (celebrating the Lord’s Supper) from house to house, they were taking their meals together with gladness and sincerity of heart, praising God and having favor with all the people” (Acts 2:46-47a). According to eternal plan, the early church was privileged to learn and live their newfound faith in ancient Jerusalem. It was facilitated by gathering in both the large and small group venues. The large group setting was effective for the early church to learn truth foundational to their new faith. In contrast, the small group setting provided the environment necessary for them to practice their faith in community. By design of God, the assembly of the early ecclesia in both large and small group settings was short-lived. Two years after the origination of the New Testament church on earth, near the middle of AD35, a profound event occurred. Persecution forced most of the church to leave Jerusalem and scatter “throughout the regions of Judea and Samaria” (Acts 8:1). As prophesied, they became witnesses of Christ beyond Jerusalem in (Acts 1:8). The large group manifestation of the New Testament church was not suitable for fulfilling church mission beyond Jerusalem. Not only could it not survive persecution, but it was also by design inflexible, immobile, and unable to effectively cross-cultural boundaries. For nearly 300 years after being forced from Jerusalem, the eternal New Testament church gathered exclusively in small group communities from house to house. According to archeologist Graydon F. Snyder, “The New Testament church began as a small group house church (Colossians 4:15) and it remained so until the middle or end of the third century. There are no evidences of larger places of meeting before [AD] 300.….”[1] Relative to fulfilling its divinely appointed mission outside of Jerusalem, the New Testament church was primarily manifested in small group communities. Thus, it was conducive for cultivating and protecting shared life fellowship with God and, thereby, serving as a witness of His indwelling life (zoe). In addition, small group community was mobile, flexible, cross-cultural, and able to survive persecution. The large group gatherings of the early church in Solomon’s Portico were an event unique in the history of the church. However, while they prepared the church for its mission, they were not conducive to fulfilling its mission beyond Jerusalem. |
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Small Group Community
Concordant with the eternal plan, small group community was designed to be the primary manifestation of the New Testament ecclesia on earth. It is not only evidenced by the context of New Testament teaching and tradition but specific reference. Small group community moving from house to house had been previously modeled in Jerusalem (Acts 2:46). Therefore, it can be surmised that it was in agreement with the apostolic teaching that occurred in Solomon’s Portico. Moreover, the house was typically the only place available to allow for the intimate gatherings of the church. It was true not only in the cities of the ancient Middle East, but “in all Judea and Samaria, and even to the remotest part of the earth” (Acts 1:8). Additionally, the apostolic teaching and tradition contained in the New Testament were written exclusively in the context of small group community. Therefore, it is clear that the ecclesia located in the ancient cities of the New Testament (i.e., Jerusalem, Rome, Corinth, Galatia, Ephesus, Colossae, Thessalonica, etc.) consisted of small communities of believers. In point of fact, the New Testament epistles include apostolic teaching and tradition that is impractical and even nonsensical when viewed apart from the context of small group community (i.e., the celebration of the Lord’s Supper; interactive spiritually gifted ministry; church discipline; etc.). Further, the Book of Acts provides specific testimony of the importance of small group community for the early Jewish ecclesia in Jerusalem (Acts 1-7, approximately two years). It also testifies of the importance of small group community for the predominantly Gentile expansion of the early church beyond Jerusalem (Acts 8-28, approximately 35 years). As indicated, the early Jewish church gathered in Jerusalem in both the large and small group settings (“in the temple and…from house to house”) (Acts 2:46; 5:12; 25; 42). The Book of Acts clarifies that the two settings were distinct in purpose. The large group setting allowed for learning the new faith and the small group setting for its practice. Therefore, they were both critical to the founding of the church on earth. Nevertheless, only one was intended to survive beyond Jerusalem. The Book of Acts further reveals that the predominantly Gentile expansion of the early church into the ancient Mediterranean world beyond Jerusalem did not include the large group setting. It emphasized their gatherings in small group community from house to house alone (8:3; 12:12; 16:40; 17:1-9; 18:5-11; 20:20; 21:7-10; etc.). Beyond the Book of Acts, the New Testament epistles provide specific references to the early church gathering in small group communities from house to house. For example, the Apostle Paul refers to the gathering of the ecclesia in the houses of Prisca and Aquila; Nympha; and Philemon (Romans 16:3-5; 1 Corinthians 16:19; Philemon 2; cf. 2 John 10). House to House The ancient world of the New Testament did not typically have accommodation for large group church gatherings. However, it was not the fundamental reason the church gathered only in small group communities from house to house. The typical house presented the venue most compatible with church purpose and mission. It offered a warm, inviting environment that was advantageous for the practice of shared life. Gathering in the intimate environment of the typical house, the New Testament church could find rest from the stressful circumstances of the world. Rather than performance, labor, business, and duty, it was associated with family, food, fellowship, and relaxation. Thus, the typical house was a place where formality could be discarded and pretense abandoned and, as a result, Christ could be central. The environment of the typical house presented an intimate, comfortable setting that was conducive for the ecclesia to grow progressively deeper together in the knowledge and experience of divine life (zoe). Conducive for collective submission to the immediate headship of Christ in the fullness of the Spirit, it was an environment that was favorable for every practice of the New Testament church, including the celebration of the Lord’s Supper as a full meal; prayer; the fellowship of the Spirit; interactive, spiritually gifted ministry; participatory worship in song; personal discipleship; giving to those in need; loving, corrective church discipline; and team-oriented outreach. Sharing life with God in Christ, the small group communities of the early New Testament church were representational of divine life (zoe) on earth. As a result, they were a welcoming beacon of light in the darkness of a fallen world characterized by individualism, fear of intimacy, and loneliness. In small group community from house to house, the New Testament church was manifested on earth in an inviting, flexible, mobile, cross-cultural, inexpensive, and capable of surviving persecution. It was without question the manifestation of the ecclesia most effective for faithfully and cooperatively making disciples around the world by the reproduction and movement of divine life (zoe). Large Group Meetings The temporal church manifested predominantly in large group meetings was not introduced until nearly 300 years after the founding of the eternal church on earth. After that, it was essentially the product of religiosity, civic precedent, practicality, and convenience. The human origination of the temporal church was characterized by a complex organizational form and function. Its predetermined organizational form was a physical congregation. The form was naturally suitable to accommodate its evolving doctrine and organizational function; religious activity for God. Organizational in form and function, it was logical for the temporal church to be manifested in large group meetings. The mission of the temporal church, to enlarge the organization, was the natural result of its form, function, and manifestation. As a result, success was ultimately measured by the numeric growth of its adherents. The large group manifestation of the temporal church was logical and reasonable for the performance of religious activity for God by a physical congregation. However, it was contrary to the plan of God for the eternal church, the distinct church of the New Testament. |
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Distinct Contrast The two different types of churches can be generally contrasted as follows: |
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Beyond Jerusalem
Although often overlooked, only the small group, house to house communities of the early church were intended to survive in the world beyond Jerusalem. The large group gatherings of the early church in the precincts of the ancient temple were exclusive to the origination of the ecclesia on earth. Thus, while important to its founding, they were not expedient for its growth beyond Jerusalem. © 2018 James Hiatt |
